The Bible as Literature: Recent Episodes
The Ephesus School
Each week, Dr. Richard Benton, Fr. Marc Boulos and guests discuss the content of the Bible as literature. On Tuesdays, Fr. Paul Tarazi presents an in-depth analysis of the biblical text in the original languages.
This week, Fr. Paul notes the distinction between sin and guilt in the original text of Leviticus, lamenting the unwillingness of English translators to let the people hear the text. (Episode 291)
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To understand the power of the Semitic triliteral root, consider the grammatical, functional, empirical, and, thus, anti-Platonic literary interconnection between DaBaR (word), keDoBRam (pasture), yaDBeR (subdued), watteDaBBeR (destroyed), beDaBBeRo (at his speaking), miDBaRek (your mouth), and miDBaR (wilderness). Only in the original Semitic do we hear and see the consonantal link between the shepherd’s pasture, the utterances of God, the wilderness, and the subduing—even the destruction—of those who hear his words. “His dabar,” Fr. Paul Tarazi writes, “is administered in the wilderness and proceeds from his shepherd’s mouth while the sheep’s dilemma lies in that the utterly non-Platonic, non-Shakespearian ‘to obey or not to obey’ is not even the question. It does not matter whether a ‘baa’ is emitted or not. Obeying maintains the life that the sheep is already enjoying, while disobedience posits the same sheep as ’obed (unto destruction) as an Aramean by himself in the wilderness.”; Tarazi, Paul Nadim. The Rise of Scripture. OCABS Press, 2017, p. 296.
Richard and I discuss Luke 4:28-30. (Episode 498)
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This week, Fr. Paul explains the functional meaning of the term holocaust, deferring to the original Semitic and consonantal Hebrew text, noting both the utility and shortcomings of the Septuagint. (Episode 289)
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A listener wrote us this week to share a passage from Letter 57 of Jerome that captures (with respect to the terrorism of translations) what we said recently about Semitic languages in opposition to Hellenism and what we explain in today’s episode about Semiticized Greek in opposition to imperial Latin:
“Time would fail me were I to unfold the testimonies of all who have translated only according to the sense. It is sufficient for the present to name Hilary the confessor who has turned some homilies on Job and several treatises on the Psalms from Greek into Latin; yet has not bound himself to the drowsiness of the letter or fettered himself by the stale literalism of inadequate culture. Like a conqueror, he has led away captive into his own tongue the meaning of his originals.”
“Like a conqueror, he has led away captive into his own tongue the meaning of his originals.”
The spoken language of a people reflects a practical reality, meaning the way things work in daily life out of what God himself forms in the womb. Spoken language is not manufactured; it is found.
In Semitic languages, this is especially powerful because of the phenomenon of the triliteral root. The special value of a sacred written text, specifically the consonantal Hebrew of the Bible and the Arabic Quran, is that the practical reality of its language at the time of its writing is fixed. To the extent that the biblical text itself concocts its scriptural Hebrew as “a cross of the different (extant) Semitic languages,” it is not so much the Hebrew language as it is the Semitic language of God encoded in the Bible. In other words, the Bible, and ultimately, even the New Testament, is written in God’s Semitic debarim. Combined with the living tradition of spoken Arabic, whose functionality is preserved in the fixed text of the Quran, this fact makes the everyday spoken Arabic of simple people of more value in the study of consonantal biblical Hebrew than the most expensive theological degrees from the fanciest schools. If you do not believe me, just listen to a secular teacher of Arabic from the land—as Jerome said, “led away captive,” explain lexicology and grammar as she teaches Arabic. Even if she is not interested in the Bible or the Quran, she cannot help but teach the Bible and the Quran more effectively than modern religious scholars because of what is found in the etymology of the language, which is itself sacred.
“Translation,” Robert Carrol explains, is a “transformation” that “wrenches the text from its home in the ancient cultures and languages, deports that text, and exiles it in foreign languages and cultures.”
Richard and I discuss Luke 4:16-19. (Episode 496)
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This week, Fr. Paul notes the diabolical link between the bards and troubadours, those who go from town to town, building the stories of cities, playing music on instruments of bronze and iron, in Scripture, the things that make for war. (Episode 288)
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In his 1990 article, “Fundamentals of Grammatology,” Peter T. Daniels proposed the Arabic term “abjad” to describe a type of Semitic script “that denotes individual consonants only.” Such languages force the reader to infer vowel sounds as they read the text.
The term abjad is derived from the original (pre-Islamic) order of the first four letters of the Arabic alphabet (ʾalif, bāʾ, jīm, dāl), which correspond to other Semitic languages, notably, “Hebrew and Semitic proto-alphabets: specifically, aleph, bet, gimel, and dalet.”
For most, when discussing the Hebrew text of the Bible, the Masoretic text is an assumed reference point. However, insofar as the Masoretic was vocalized by someone else, its fidelity to the original is as much an interpretation as any English translation.
The answer is not a better translation. The solution—rather, the challenge—is for modern disciples of the Bible to submit to the original, unvocalized Hebrew text. This means learning to read Hebrew texts without vowels in the same way that modern Arabs read the morning newspaper, which is printed without vowels.
Only then will students of the Bible be liberated from the tyranny of the tower builders of Genesis 11, who impose control through their interpretations, part and parcel of their imperial languages.
Richard and I discuss Luke 4:14-15. (Episode 495)
Wikipedia contributors. “Abjad.” Wikipedia, July 2023, en.wikipedia.org/wiki/Abjad#cite_note-4.; Daniels, Peter T. "Fundamentals of Grammatology." Journal of the American Oriental Society, 1990, https://doi.org/602899. Accessed 18 Aug. 2023, pp. 727-731.
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In today's episode, Fr. Paul reiterates difficult words that few acknowledge. Plain words, even when rendered by translators: “As for you, do not pray for this people, and do not lift up cry or prayer for them, and do not intercede with me; for I do not hear you.” Jeremiah 7:16 (Episode 287)
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Christians love to talk about glory and victory because we are all Roman imperialists in our secret hearts—in the thoughts that we imagine God cannot hear. We lust after victory. We want to conquer and control. We are the colonial occupiers. We plan and strategize on how to spread our dung piles around. What is especially ugly about our brand of empire is that we do it in the name of the one who was hung in shame, naked on the Cross—the preferred implement of imperial terror in late antiquity.
As such, the storyline of the New Testament is a rejection of both us and Roman imperialism. Jesus rejects all of it, which is not good news for you and me. In Luke 4, the Devil, who avails himself of a kairos under the purview of God the Father, offers it to Jesus, and Jesus says, “No.”
Jesus rejects it. He says no to victory, no to glory, no to achieving heights, no to standing out, no to self-importance. No to all of it. No to everything that we strive for and treasure. Listen carefully to what I’m saying. No, to triumph and no triumphalism. All the things that we love to chant about. Yes, those ugly Roman things that Julias put on a pedestal after he crossed the Rubicon. Jesus says, “No!”
Richard and Fr. Marc discuss Luke 4:13 (Episode 494)
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In today's episode, Fr. Paul highlights the stark dissonance between what humans perceive as right and what is deemed right in the eyes of the Scriptural God. (Episode 286)
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In Luke 4, it is striking that the text refers to the opponent of Jesus, not as Satan, the “obstacle” or “roadblock” of the gospel, but as the deceiver, the Devil. It’s easy to dismiss this as poetic license or other such nonsense, but that is the point in the discussion when your English teacher (if she was worth her salt) would have dismissed you as lazy.
The Devil is not trying to block Jesus. He is trying to help him evolve into something greater. He wants to help Jesus achieve that for which every human being pines. He wants Jesus to grasp equality with God; achieve heights; seize power; to attain glory. So he tells Jesus a lie:
It is not Elohim who provides shelter for you, but you who shelters him.
Luckily, Jesus is not a member of your Parish Council. Nor does he host symposiums on Temple growth, development, and expansion. He just places his trust in “the shelter of the Most High,” abiding “in the shadow of the Almighty,” Elohim, the only God whom he trusts.
Richard and Fr. Marc discuss Luke 4:9-12 (Episode 493)
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This week, Fr. Paul highlights the presence of the teraphim, hidden in plain sight on Aaron’s vestments, daftly woven by Scripture as a test for those of us who love shiny buttons. (Episode 285)
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Everyone’s shit stinks. To your “civilized” ears, this sounds like a high-minded critique. It’s not. It’s just an observation about mammalian life.
All animal life makes dung piles, yes. But eventually, the wind blows, rain falls, and our dung piles disappear. It may stink for a bit, but sooner or later, it is gone, and the place thereof knows it no more. As all farmers know, our dung fertilizes the ground as God intended, and something beautiful grows in its place, for example, the lilies of the field Matthew’s Gospel.
But in the storyline of Luke, the “kingdoms of the world,” cut from stone by Solomon’s hand, are glorious up the earth and impressive to your “civilized” eyes but obnoxious in God’s.
Yes, everyone’s shit does stink. But what really smells is the campaign to make something impressive out of your dung pile. To scale it. To build it up. To spread it around. To impose it on others. Such is the plague of Alexander the Great, Julias Caesar, and their colonial heirs, who love making something out of nothing and saying, “Look what I built.”
Richard and Fr. Marc discuss Luke 4:5-8 (Episode 492)
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In this week’s program, Fr. Paul begins his discussion of Leviticus, drawing on passages from Ezekiel and Numbers to illustrate how characters in the story twist the command of God. (Episode 284)
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The interplay between the terms bayt and heykal in biblical Hebrew is simple. So simple that it can be explained to a child. A heykal is a building made of stone that serves as both a temple and a palace for the king. The writers of the old TV series Stargate SG1 got the basic premise correct: people are fooled into worshiping their leaders as gods—and the bloody Pharaohs didn’t even have to be aliens. Just ordinary humans. That’s how gullible we are. Wear some flashy gold bling; execute a few poor people; build a shiny tower with your name on it, and everyone thinks you are the bomb.
In contrast, the term bayt can refer either to a constructed house or a household, as in the biblical bayt ab, the Father’s house, filled with flesh-and-blood sons and daughters. In Ezekiel and Isaiah, instead of having land and a capital city with a building constructed by men, Yahweh, your Elohim posits himself as the only point of reference for his household, the bayt ab, which looks nothing like anything of human construction, let alone the houses we build.
It is so simple. Yet we persist in pushing against it. It is so simple, yet we still insist on our own agendas and human dynasties because deep down inside, we love Pharaoh and want to be like him.
“Here’s the church, and here’s the steeple. Open the door and see all the people.”
It’s the people, not the steeple. Even your Anglo-Saxon nursery rhymes are more honest than your false teachings and your lying teachers.
Thank God that Scripture cannot hear you. Thank God that in the story of Scripture, Jesus did not listen to the Devil.
Richard and Fr. Marc discuss Luke 4:3-4 (Episode 491)
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This week, Fr. Paul concludes his discussion of the Exodus. (Episode 283)
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Imagine searching for guidance on the best way to live life. You have the chance to speak with two advisors. The first lifts your spirits. After listening carefully to you, he explains that you have value, possess unique insights, and have something to say and contribute. He argues that your needs and feelings must come first, that everything will work out, and that what matters most is what you want; your life, experiences, and goals count. He provides valuable advice on working diligently, saving wisely, planning strategically, building steadily, establishing, thriving, loving, and relishing a life well-lived, enriched by the company of family, community, friends, children, and grandchildren. He expresses affection, even nostalgia for the person you are, what your shared humanity represents, and who you will become—then you turn to the second advisor.
His name is Paul.
He is not interested in what you have to say. He can’t hear you; even if he could, he would not listen. Moreover, to make sure that you know, beyond the shadow of any doubt, that nothing of value can ever come from you, as the guest in your home, he ridicules and invalidates your family tree. He explains that you are nothing and have no value as a husband or a father. You are a tool to be used for a purpose until you are broken and eventually set aside, like a used-up oblation. He admits that this goes against your nature because no man is truly capable of hating his own flesh, but that’s his point; he is giving you a dark saying from Psalm 78; he is hitting you with the painful imposition of the words of Genesis, sealed in the content of his teaching of the Cross in 1 Corinthians: it is not your life. There is no such thing as “your” life. It is life, of which human beings are only a small part.
Your plans are not God’s plan. The things that you build—your dynasties and eternity projects—offend God. You want to please others, to be surrounded by friends and family, because you want to please yourself. But this is not love. You will not become anything. You are temporary, taken from dust and returning to dust. Like all men, your days are like grass, and the place where you once lived will not remember you. The only thing that stands is the Torah, which was here before you, does not come from you and will be here after you are long gone. As my student Luke now explains, there is a chance, after the cancellation of the kings and princes of Israel, that this Torah can be found again in the wilderness, in the arms of the Lamb of God, who will be slain for your sake. So, keep your mouth shut and listen to him.
Be honest. Which advice would take? You don’t have to answer today, but, believe me, you will have to answer.
Richard and Fr. Marc discuss Luke 4:1-2 (Episode 490)
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This week, Fr. Paul notes the grammatical interconnection between Exodus and Revelation, which highlights the iconoclastic function of the Tent of Meeting, in which the Tabernacle, covered by the Tent, covers the Tabernacle, a warning that you are to live in the open wilderness, and not as the nations do, in temples of stone. (Episode 282)
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Yes, the Bible is about the propagation of God’s seed. Unfortunately, ignorant of biblical Hebrew, Christians of all kinds fall into the trap of Neoplatonism, mishearing Genesis and Galatians by saying, “Oh well then, it's not really about making babies; it’s about making disciples.”
No. Definitely not. You are not an eternal god. You cannot “make” anything. Moreover, Jesus warns, when you make disciples, “you make them twice as much a child of hell as yourselves.” (Matthew 23:15)
You are flesh and blood creatures born of a mother. You have no choice in the matter, and that is the genius of the Bible. As commanded by Elohim in Genesis, you must multiply sexually like any other mammal. In every generation, you “will die…and fall like any prince.” (Psalm 82) Cain desperately tried, but you cannot get around this through your foolish dynasties, dedicating your children to cities and monuments.
It is the words of Elohim—his seed—not your silly eternity projects, that stand forever:
A voice says, “Call out.” Then he answered, “What shall I call out?” All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, when the breath of the Lord blows upon it; The people are indeed grass! The grass withers, the flower fades, but the word of our God stands forever. (Isaiah 40:6-9)
Richard and Fr. Marc discuss Luke 3:23-38 (Episode 489)
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In this week’s program, Fr. Paul explains that we are paying a high price for the false teaching of theologians who cannot hear or understand Scripture because they are too busy defending their own theology, which emasculates the throne of the Judge, resulting in violence. (Episode 281)
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From the beginning, the Scriptural God commanded biological reproduction—be fruitful and multiply. Reproduce biologically because the generation yet unborn cannot be created by studying or preaching the Torah. But remember that God is King, and they are his children, not yours.
But the human beings did not listen. Cain multiplied himself, raising offspring to his own dynasty, dedicating Encoch and his seed—not to God’s commandments—but to buildings of stone. This situation did not last very long.
After the flood, God established the oneness of the human race through Noah’s sons, demonstrating his intention that the nations live alongside each other under his rule. Among them was Shem, the forbear of Abraham, “by whom” God said, “all the families of the earth” shall be blessed. All.
From the sons of Noah to the settlement in Canaan, the Israelites were destined to live alongside the Gentiles already dwelling in Canaan, yes, Canaan, the term artificially doubled by Luke at the climax of his genealogy.
The stage was set from the beginning. Israel was never special or exceptional. They were one nation among many honored by Elohim with the special gift of his teaching. In the same way, the “prophet Jesus from Nazareth of Galilee” (Matthew 21:11) had a special duty when God sent him to complete the work begun by Jonah of sharing this teaching.
From Genesis to Revelation—the Bible is not Adam’s story, Noah’s, Abraham’s, or Shem’s, let alone Israel’s; even David needed reminding when the Lord struck down his child by Bathsheba: Elohim is King and Judge. It is his dynasty, and they are his children, not yours.
In obedience to Elohim, Jesus, the unremarkable human being, refused the throne. Jesus, the Lord, with no army, property, children, or toledot. Jesus, the last of the prophets, who rejected everything Herod represents and went on to die a loser, in total shame, with no value in human terms.
The Lukan genealogy is what the Bible always was, the toledot of Elohim, and such a genealogy begins as it ends, bookended by the uncontested reign of our Heavenly King, who rules from age to age over all the nations.
Richard and Fr. Marc discuss Luke 3:37-38 (Episode 488)
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This week, Fr. Paul underscores the centrality of shepherd life over city life in the Book of Exodus, specifically in its presentation of the Tent of Meeting. He also notes how the story emphasizes God rather than Moses as its author. (Episode 280)
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After expending significant effort to construct a genealogy—almost from scratch, only now, as he approaches his knockout punch, "Son of Man (ben adam), Son of God,” Luke draws upon pre-existing material to finalize his inverted dynasty.
Climbing past an excerpt borrowed from Matthew detailing Abraham’s line, we now stumble across another collection of names, this time from Genesis 11:10-26. The focus, of course, is shepherdism.
Human beings want to distinguish themselves as individuals while simultaneously criticizing exceptionalism in others.
We revel in tearing down heroes and authority figures while singing songs about heroism, congratulating ourselves about ourselves. Our politics, literature, and media celebrate this freedom. Unfortunately, some people confuse this with what Scripture is doing.
In making the line of Arpachshad under Shem functional in his genealogy, Luke proposes an alternative to sitcom ideology, which tries to be clever in its cultural critique but fails.
You cannot ridicule sin unless you yourself preach as one condemned. Otherwise, you glorify sin.
Approaching the end of chapter 3, Luke ridicules both the sin and the sinner, preaching the story of Genesis 11, in which all human beings are sheep under one Shepherd.
Sheep do not speak. Sheep are in no way exceptional or in a position to criticize unless, like Luke, the Shepherd gives them something to say.
Richard and Fr. Marc discuss Luke 3:35-36 (Episode 487)
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This week, Fr. Paul resumes his discussion of Exodus, noting that the story was written to test God’s people, taking their failure into consideration from the very beginning. (Episode 279)
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Thus far in Luke’s genealogy, the writer has emphasized two critical points within the broader storyline of the New Testament. First, after paralleling Matthew’s dismissal of Joseph’s patrimony, Luke builds on Matthew’s handling of Hebrew terminology in Genesis, pushing the biblical tension between the positive, godly expression, “Son of Man,” and the pejorative worldly title, “Son of God.” Pejorative, according to the Bible’s lexicon, but not in the uncircumcised minds of those hearing the New Testament. It is this sin that Matthew, Mark, and now Luke hope to correct—or reformat—in our hearing. Only now will Luke use the expression “Son of God”—only the second time in his gospel, and even now, only within the tedious syntax of his genealogy: “Son of Man (ben adam), Son of God.”
Perhaps later, when we hear John, we will finally understand why Jesus was accused of treason. For now, in Luke’s gospel, we need only recognize why Jesus kept telling people to keep their mouths shut in Mark. It is not because he was shy or humble. It is because they did not know what they were talking about and, therefore, should not be allowed to preach. At least, not yet.
In Psalm 82, we find everything we need to know about the Bible’s use of these terms. Calling specifically upon Elohim (not Yahweh, not the Messiah) to judge the earth, along the lines of Ezekiel and Isaiah, David calls upon Elohim to rise above all the other gods as the only King upon the earth.
All these gods, the “sons of the Most High,” who exercise power on earth, are hoaxes. From generation to generation and age to age, they are a fraud. They will “die like the sons of men and fall like any of the princes” because they themselves are sons of men, just like you and me. They will pass away, but our God, Elohim, is in the heavens, unseen and untouchable. He does not die, and his words will abide forever.
Elohim alone is the Judge who subdues unjust rulers, those who show partiality to the wicked. Elohim alone is the Judge who vindicates the weak and the fatherless, who cares for the afflicted and the destitute. Elsewhere David proclaims:
“Put not your trust in princes, in sons of men, in whom there is no salvation.” (Psalm 146:3)
When Luke carrying the torch for Matthew and Mark is finally ready to shout from the rooftops what Mark was certain you did not understand, he hopes that you will finally realize the value of Jesus Christ, that, unlike the princes and rulers who will condemn him in the story, he was not glorious upon the earth. Instead, he was obedient to his Father—the only Judge—and that is why Elohim will arise to vindicate him, standing in the midst of his council as Judge.
Richard and Fr. Marc discuss Luke 3:32-34 (Episode 486)
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This week, Fr. Paul continues his exegesis of Ezekiel as a background for his comprehensive study of Exodus, taking time to explain that the parabolic admonition of Jesus in Matthew can only be understood against the back backdrop of the Hebrew terminology of the Mosaic Law. (Episode 278)
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When a person experiences cognitive dissonance, that is, when they find themselves in a situation where exposure to conflicting ideas and information becomes too stressful or mentally uncomfortable, their natural inclination is to seek security in the safety of consonance.
Humans naturally avoid, discredit, belittle, and delegitimize the ideas or people that cause them to experience dissonance.
Today’s most common reaction to natural dissonance, especially given the avalanche of information overload, is to bury one’s head in the fantasy of suburban bliss. The rise in random acts of public violence is making this much harder, but the white picket fence crowd still manages to hold on to its illusions.
Whether one buries their head in the sand to find peace or seeks out new beliefs or ideas that fit nicely with their own — when you reject dissonance, you seek to place your trust in something comforting: a person or a group of people that looks and sounds like you. You trust those who reflect your values and attitudes—whatever makes you feel safe and secure.
You know exactly what we call that in Scripture. You know what they are and what happens to those who trust in them.
On the other hand, Scripture itself is divine dissonance. God challenges you to go against the grain of human thought by trusting his words, knowing full well you have no control over what comes out of his mouth. He will not say what you want, nor will his words or actions reflect your values or attitudes. He will often say exactly what you do not want to hear as if he knows how to betray and embarrass you personally. Pretty cool for a book written by people who did not know you and were not thinking about you and could not possibly have conceived of the modern world when they wrote it.
Like all of Scripture, Luke liberates you from the fantasy of suburban bliss where Herod’s boot is firmly planted on your neck. He challenges you to unplug yourself from the Matrix and accept life in the wilderness, out of your control, but in the palm of God’s hand.
Or, in verse 30, you could run from God’s beloved Shepherd toward Israel’s beloved king.
Good luck with that.
Richard and Fr. Marc discuss Luke 3:30 (Episode 485)
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In today’s program, Fr. Paul reads from the text of Ezekiel to illustrate how hearers of the Bible misconstrue the Book of Exodus. (Episode 277)
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What is Fr. Paul’s thing? Sometimes a thing is not a thing, especially when there is no thing in Hebrew, just a green. (Episode 250)
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“Each tree,” Luke will soon explain, “is known by its own fruit.” (Luke 6:44) When Gabriel speaks the command of God, a prophet is born of Elizabeth to “turn many of the sons of Israel back to the Lord their God.” (Luke 1:16) Likewise, at Gabriel’s command, the Messiah is conceived in Mary’s womb, to “reign over the house of Jacob forever.” (Luke 1:33)
The words of God bear good fruit, ushering in life, hope, liberation from bondage, and the Kingdom of the heavens without end.
And then there’s the decree of Caesar Augustus: as the words of a shepherd gather his sheep, the words of Caesar divide them, sending “each to his own city “to be sorted, counted, and prepped to devour one another for the glory of Romulus.
“For men do not gather figs from thorns, nor do they pick grapes from a briar bush.” (Luke 6:44)
Richard and Fr. Marc discuss Luke 2:3
Episode 458; Luke 2:3
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This week, Fr. Paul notes a clever “sleight of hand” employed by the author in the use of Moses’ staff in Exodus 9:23. (Episode 249)
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When a character from Roman history appears in Luke, the worst thing any of us could ever do is go back to accounts of Roman history to try to piece together a timeline or historical framework against which we read the gospel text. On the contrary, when a familiar character appears, you can be sure Luke is using the character's backstory to turn Roman history on its head. Was the character well known to the original addresses? In what region or territory did the character live? What did he do, and how does it connect with the agenda of the author? Does his name have a functional value? Here, it's worth mentioning that Quirinus was the name of an ancient Roman god of war associated with Romulus.
When Luke picks a fight with Roman history, he does not hold back.
Richard and Fr. Marc discuss Luke 2:2
Episode 457; Luke 2:2
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This week, Fr. Paul notes the significance of the term blood in the symbolism of the ten plagues in the story of Exodus. (Episode 248)
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At the beginning of Luke 2, the author sets up an artificial parallel between the Lukan “things accomplished among us” and Caesar’s “decree that a census be taken.” Insofar as both attempts at setting the record straight take place under the authorship of the evangelist himself, far from an account of Roman history, the census set forth by Augustus is part of Luke’s clever anti-history of the Roman Empire.
Sadly, centuries later, it’s hard to believe that the Kings James Bible’s translators captured this irony since errors in their translation continue to betray a severe bias for their human master, who bears a striking resemblance to Luke’s villain.
Richard and Fr. Marc discuss Luke 2:81
Episode 456; Luke 2:81
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This week, Fr. Paul explains that the turning of the Nile into blood in Exodus is figurative, denoting destruction. (Episode 247)
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This week, Fr. Paul explains that the turning of the Nile into blood in Exodus is figurative, denoting destruction. (Episode 247)
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This week, Fr. Paul explains that the turning of the Nile into blood in Exodus is figurative, denoting destruction. (Episode 247)
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This week, Fr. Paul explains that the turning of the Nile into blood in Exodus is figurative, denoting destruction. (Episode 247)
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When biblical interpreters decide on capitalization when translating Greek or Hebrew to a modern language, they impose two layers of subjectivity. First, they impose their assumption about a word’s elevated or discounted importance, shutting readers out of the text and preventing them from hearing the author’s voice. Second, they create a distinction between words that does not exist in the original text. If there is a difference between the words “spirit,” “spirit,” and “spirit” as they appear in Luke 1, the original text did not use our modern system of capitalization to differentiate between them.
Syntax, context, and function are crucial to unlocking a biblical term. In Luke 1:80, an interesting functional connection to the Book of Acts helps shed some light on the importance of John the Baptist and the spirit in which he grows.
Richard and Fr. Marc discuss Luke 1:80
Episode 455; Luke 1:80
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When biblical interpreters decide on capitalization when translating Greek or Hebrew to a modern language, they impose two layers of subjectivity. First, they impose their assumption about a word’s elevated or discounted importance, shutting readers out of the text and preventing them from hearing the author’s voice. Second, they create a distinction between words that does not exist in the original text. If there is a difference between the words “spirit,” “spirit,” and “spirit” as they appear in Luke 1, the original text did not use our modern system of capitalization to differentiate between them.
Syntax, context, and function are crucial to unlocking a biblical term. In Luke 1:80, an interesting functional connection to the Book of Acts helps shed some light on the importance of John the Baptist and the spirit in which he grows.
Richard and Fr. Marc discuss Luke 1:80
Episode 455; Luke 1:80
The following music was used for this media project:
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When biblical interpreters decide on capitalization when translating Greek or Hebrew to a modern language, they impose two layers of subjectivity. First, they impose their assumption about a word’s elevated or discounted importance, shutting readers out of the text and preventing them from hearing the author’s voice. Second, they create a distinction between words that does not exist in the original text. If there is a difference between the words “spirit,” “spirit,” and “spirit” as they appear in Luke 1, the original text did not use our modern system of capitalization to differentiate between them.
Syntax, context, and function are crucial to unlocking a biblical term. In Luke 1:80, an interesting functional connection to the Book of Acts helps shed some light on the importance of John the Baptist and the spirit in which he grows.
Richard and Fr. Marc discuss Luke 1:80
Episode 455; Luke 1:80
The following music was used for this media project:
Music: Better Times Ahead by Phat Sounds
Free download: https://filmmusic.io/song/10021-better-times-ahead
License (CC BY 4.0): https://filmmusic.io/standard-license
Artist on Facebook: https://www.facebook.com/PhatSounds74
★ Support this podcast on Patreon ★
When biblical interpreters decide on capitalization when translating Greek or Hebrew to a modern language, they impose two layers of subjectivity. First, they impose their assumption about a word’s elevated or discounted importance, shutting readers out of the text and preventing them from hearing the author’s voice. Second, they create a distinction between words that does not exist in the original text. If there is a difference between the words “spirit,” “spirit,” and “spirit” as they appear in Luke 1, the original text did not use our modern system of capitalization to differentiate between them.
Syntax, context, and function are crucial to unlocking a biblical term. In Luke 1:80, an interesting functional connection to the Book of Acts helps shed some light on the importance of John the Baptist and the spirit in which he grows.
Richard and Fr. Marc discuss Luke 1:80
Episode 455; Luke 1:80
The following music was used for this media project:
Music: Better Times Ahead by Phat Sounds
Free download: https://filmmusic.io/song/10021-better-times-ahead
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This week, Fr. Paul observes that the best audience for the book of Exodus is made up of children, because they appreciate and are able to follow a good story. (Episode 246)
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This week, Fr. Paul observes that the best audience for the book of Exodus is made up of children, because they appreciate and are able to follow a good story. (Episode 246)
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What do you get when you combine a cloud service provider outage, one co-host recovering from illness, and the other recording from a parked car somewhere with only two bars on a mobile device? Not only a perfect setting for a discussion of tender mercies in Luke 1, but an excellent commercial for a return to shepherd life—not just for our sake, but as Zacharias proclaims with the sunrise, for the sake of the land.
Richard and Fr. Marc discuss Luke 1:78-79
Episode 454; Luke 1:78-79
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What do you get when you combine a cloud service provider outage, one co-host recovering from illness, and the other recording from a parked car somewhere with only two bars on a mobile device? Not only a perfect setting for a discussion of tender mercies in Luke 1, but an excellent commercial for a return to shepherd life—not just for our sake, but as Zacharias proclaims with the sunrise, for the sake of the land.
Richard and Fr. Marc discuss Luke 1:78-79
Episode 454; Luke 1:78-79
The following music was used for this media project:
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This week, Fr. Paul explains the irresistibility of the Scriptural God, who executes his will despite the stand of Pharaoh, unlike the other gods, who disappear with the crumbling of their statues. (Episode 245)
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In the Gospel of Luke, the news of the forgiveness of sins is the knowledge that John the Baptist was born and commissioned to share with absolute urgency. It is the declaration of the King, meant to be circulated as widely as possible for anyone willing to listen. The news of this forgiveness, contained within the teaching of Scripture, is a spectacular victory in the ears of those it reaches. Still, for those who follow the storyline of Scripture, it's also a warning and call to accountability. In the Bible, forgiveness may be given free of charge, but always with a charge.
Richard and Fr. Marc discuss Luke 1:76-77
Episode 452; Luke 1:76-77
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This week, Fr. Paul reminds us, once again, that unless you hear the original consonantal text, you are hearing not Scripture but your own narrative. (Episode 244)
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Throughout the story of Scripture, it is the Lord who delivers his people from their enemies. This deliverance is not about victory in the conventional sense, where one group of human beings claims victory against another. On the contrary, it is God, in his unparalleled position of strength, who puts down all sides, leaving everyone, under the pressure of his might, free from conflict with each other—delivered from the hands of their enemies.
Richard and Fr. Marc discuss Luke 1:74-75
Episode 452; Luke 1:74-75
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This week Fr. Paul explains that even if God understands your language he will only answer you in the Biblical Hebrew he wrote. (Episode 243)
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This week Fr. Paul explains that the command of God in Genesis is interconnected with his command to Moses in Exodus and, ultimately, his command in the letter to the Romans. (Episode 242)
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This week Fr. Paul explains that the command of God in Genesis is interconnected with his command to Moses in Exodus and, ultimately, his command in the letter to the Romans. (Episode 242)
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This week Fr. Paul explains that the command of God in Genesis is interconnected with his command to Moses in Exodus and, ultimately, his command in the letter to the Romans. (Episode 242)
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In tribal experience, as in American mythology, life originates with the forefather. How often on this program have we mentioned the blasphemous depiction of George Washington seated in glory, riding upon the clouds, flanked by the angelic hosts? In this sense, the Capital Rotunda is a kind of Platonic Fold: an event horizon where the crisp, clean philosophical constructs inside our brains collide with the messy and often painful complexities of the real world. Are you sure that we are different than the other nations?
“‘Whose image is this? And whose inscription?’” (Mark 12:16)
For all our talk of “universal values,” we like the Romans, worship our tribal patriarchs etched in the stones of our eternal city. Not as pretty as the one in Italy, but the same thing.
Thank God, our only Father, and Patriarch, not for Zacharias, but for God’s willingness to put his mouth on the lips of Zacharias for our sake as he did with the prophets of old. Much prettier to my Semitic ears than a building with a painting of George, Romulus, or anyone else.
Richard and Fr. Marc discuss Luke 1:70-73
Episode 450; Luke 1:70-73
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This week, Fr. Paul explains that you should not enjoy scripture but rather hear it and obey. (Episode 241)
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Self-styled students of the Bible often impose personal arguments on their study of the text. In some cases, this problem is obvious, for example, when religious thinkers take sides on either side of the culture wars or when political thinkers assume their ideological conviction or political stance is somehow “scriptural.” It gets nastier when our religious ideas shut us out of the gospel because our theology is in literal contradiction with what is written. But the worst of all is, unfortunately, the hardest to see. That’s when the coolaid is so sweet, so culturally ambient, so assumed that you don’t know you’ve been drinking it, and you can’t see when you are serving it.
Richard and Fr. Marc discuss Luke 1:68-69
Episode 450; Luke 1:68-69
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This week, Fr. Paul relies on grammatical functionality to explain how the shepherd leads his flock in Scripture with the biblical dabar. (Episode 240)
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This week, Fr. Paul relies on grammatical functionality to explain how the shepherd leads his flock in Scripture with the biblical dabar. (Episode 240)
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This week, Fr. Paul relies on grammatical functionality to explain how the shepherd leads his flock in Scripture with the biblical dabar. (Episode 240)
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This week, Fr. Paul relies on grammatical functionality to explain how the shepherd leads his flock in Scripture with the biblical dabar. (Episode 240)
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Zacharias was silenced for speaking his own words. Words that build defend and secure the things that serve Herod’s agenda: a thriving community centered by a bountiful temple life.
Everyone believes in and worships this agenda as much as, if not more, than the Romans prayed to their emperors. In reality, the two idols are in symbiosis. A happy mob, a happy emperor, vice versa, etc., etc.
So the silencing of Zacharias becomes more curious, more deafening: a genuine threat to Herod’s temple life.
But then something odd happens. Zacharias starts speaking again. What could he say that could be riskier than silence? Why did it have to be him? Why couldn’t anyone else speak the words?
It could not have been anyone else. And it wasn’t.
It was Zacharias.
Richard and Fr. Marc discuss Luke 1:67
Episode 449; Luke 1:67
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This week, Fr. Paul reminds us that the wilderness in Scripture is like a visit from God, it can be good news, or it can be bad news. (Episode 239)
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Institutional thinking has no comprehension of personal loyalty. Fierce loyalty. The kind you don’t get to choose. The kind you are born under. Like someone in Luke born under the authority of Zacharias. That someone doesn’t get to choose another priest any more than a sheep could a shepherd; or a slave their patrician; or a Bedouin their sheikh. But in the institutionalized west, the community is a structure built around the idea that fierce personal loyalty to a tribal chief is dysfunctional.
If the word community is supposed to have any connection to the biblical function “flock,” then our so-called communities are no communities because there is no possibility of a flock without a shepherd. Moreover, if the sheep are not fiercely loyal to that shepherd, they cease functioning as a flock.
In Luke 1, that fierce loyalty remains necessary for the biblical function “shepherd-of-flock” with a tiny adjustment; when Zacharias opens his mouth to speak, someone else calls the shots.
That, my friends, is the meaning of John’s name.
Richard and Fr. Marc discuss Luke 1:64-66
Episode 448; Luke 1: 64-66
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This week, Fr. Paul explains the technical link between the blood of birth-giving and the blood of circumcision in the story of the Bible. (Episode (238)
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Regurgitate. To throw up or vomit; to eject what has previously been swallowed. To repeat verbatim. ([https://www.synonyms.com/synonym/Regurgitate]) Unless you happen to be Jonah, it’s not an exciting prospect, and even then, not preferable—but, beginning with the Ezekiel, the Father of Sctipture, it’s the DNA of the biblical text:
“Then he said to me, ‘Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.’” (Ezekiel 3:1)
He did not say, “Son of man, ignore what I just told you, go outside and make hand gestures to the people.”
Sorry Zacharias. You reap what you sow.
Richard and Fr. Marc discuss Luke 1:59-63
Episode 447; Luke 1: 59-63
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This week, Fr. Paul explains that zera’ is the same, whether it’s a plant, or a tree, or a fish, or an animal, or a human being. (Episode 237)
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When Americans think of a “neighborhood,” the first thing that comes to mind is “value.” What type of homes are in the area? What size? How old? What amenities? What facilities are nearby? Notice that we have taken a term that refers to the generational fellowship of a community of human families and repurposed it to refer to buildings.
Without realizing it, you drive past an empty development and refer to it as a new “neighborhood” even though no one has moved in yet. The love of money and the pursuit of happiness have taken us to a world where an empty box with amenities is our reference for “neighbor.”
Not so in Luke, where Elizabeth still receives God’s great mercy among neighbors and relatives who rejoice with her, and it has nothing to do with “property” or “value.”
Richard and Fr. Marc discuss Luke 1:57-58
Episode 446; Luke 1: 57-58
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This week Fr. Paul explains that Midian is practically the Arabian desert, highlighting the importance of shepherdism as the setting for the biblical storyline. (Episode 236)
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When Mary proclaims the Lord’s help toward his servant Israel, it’s easy to reduce her prayer to yet another platitude about mercy from our perspective, elevating Israel in human terms. We like to do this because—let’s face it—we identify with Israel. Oddly enough, in Scripture, we should identify with them, but not how you think.
As we’ve said many times over the years on this program, there are no good guys in the Bible save God himself. There are only bad guys who sometimes act correctly because of the fear of God’s commandments. The Magnificat is Mary’s sad news that Israel is just another one of those bad guys. If you can accept this, please, go ahead and identify with Israel, and hope that God remembers his mercy, namely, the instruction he gave to your fathers that made it possible for a few bad guys to sometimes act correctly.
Richard and Fr. Marc discuss Luke 1:54-56
Episode 445; Luke 1: 54-56
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This week, Fr. Paul continues his discussion of Exodus, stressing the importance of submitting to and not circumscribing the biblical text. (Episode 235)
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The difficult teaching of Ecclesiastes warns us that all people share the same fate. This wisdom is pervasive in Scripture, from the violent imagery found in Deuteronomy to the razor’s edge of Paul’s argument in Romans. There is no difference between Jew and Greek; between the wise man and the fool; between the righteous and the wicked—all men share one fate. All things rest in the palm of God’s hand.
Are you mighty? You will be brought low. Are you humiliated? Sure, you may be lifted up, but then what? Have you heard Deuteronomy? What about Paul’s teaching? Yes, you were brought into God’s household, but now what? Are you better off than those who went before you?
All things rest in the palm of God’s hand. He brought you in, and he can take you out. Yes, he can fill you with good things, but he can also send you away empty.
Richard and Fr. Marc discuss Luke 1:51-53
Episode 444; Luke 1: 51-53
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This week, Fr. Paul stresses that in Hebrew and Greek the word house reflects the meaning of both house and household. (Episode 234)
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Having established that God—not herself—is her only reference, Mary moves to the next logical step from Scripture’s perspective: the proclamation of the fear of God.
The terrible might of God; that the mere mention of his name strikes fear and brings the hope of mercy: mercy to those once enslaved and humiliated like Mary.
In our fake philosophical systems of human mercy and institutional compassion, we pretend that mercy and fear are alien to each other. That’s because wealthy, comfortable westerners cannot understand the perspective of a humiliated Roman slave, rescued by a God mightier and much more to be feared than her Roman taskmasters.
Given the state of things in 2022, maybe we should heed Mary’s warning.
Richard and Fr. Marc discuss Luke 1:49-50
Episode 443; Luke 1:49-50
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This week, Fr. Paul explains that God is in travail in Scripture and gives birth to children through his teaching. (Episode 233)
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When someone of authority speaks, it is only natural for people of lessor status to use his words to establish their position. Politicians do it, corporate underlings do it, and Christians do it in their mishandling of the Bible.
When God speaks in Scripture, his words come down from above. We plagiarize. We want to use his words in our story. We act as though God has a part to play in our life when the reverse is true.
Scripture does not play a part in any human endeavor; on the contrary, it is a self-described shelter that surrounds us and covers us from above. Far from being a part of anything we set out to do or make, God is the premise of his own story.
Unlike us, Mary—who represents the Pauline church in Luke—understands her place before God. Her point of reference as an enslaved person redeemed from bondage is not herself but the exaltation of her new Roman patrician.
Richard and Fr. Marc discuss Luke 1:46-48.
Episode 442; Luke 1: 46-48
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In today’s program Fr. Paul discusses four verbs in Hebrew: be fruitful, multiply as fish, became many, and became great in status. (Episode 232)
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As the Spirit moves through chapter one of the Gospel of Luke, it exhibits its power as a mechanism of destruction but also as an implement of God’s control—prompting one to submit, teaching another to bless, and causing the Lord’s prophet to rejoice, even from his mother’s womb.
The first to be filled with the Holy Spirit in the Gospel of Luke, John recognized Mary’s voice as she who trusted what had been spoken to her by the Lord. Now, her greeting is Good News in Elizabeth’s ears, heralding the arrival of the Lord’s words to the Jerusalemite church and the victory of Paul’s gospel.
You’d better believe the kid did a little victory dance.
Richard and Fr. Marc discuss Luke 1:44-45.
Episode 441; Luke 1:44-45
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This week, Fr. Paul proceeds with his discussion of Exodus emphasizing the importance of hearing Scripture with the entire story in view. (Episode 231)
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The Scriptural God is not the God of a statue, a temple, a city, or a mountain, but the God of a story. For those who submit to this God as their heavenly Father, it is forbidden to stray outside his narrative in any thought, word, or deed that pertains to him. In life, this means we follow his precepts without adding our words to his or using his words to justify ours; in the act of hearing his story, it means hearing carefully and literally, free of outside influences.
Inside the confines of Luke chapter one, you might be surprised where the Spirit takes you.
Richard and Fr. Marc discuss Luke 1:42-43.
Episode 440; Luke 1:42-43
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This week Fr. Paul transitions from Genesis to Exodus, showing the interconnection between the books of the Pentateuch. (Episode 230)
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Normally, people don’t say much about the role of the Holy Spirit in the birth of John the Baptist—mainly because contemporary Mariology blinds them to the actual content of Luke’s gospel. But even for those who pay close attention, few people notice the discrepancy between the first visit of the Spirit to Jerusalem, pertaining specifically to John the Baptist (himself a reference to the Apostle Paul), and the second visit, pertaining not to the Pauline church, but the Jerusalemite community represented by Elizabeth.
Sometimes a visit is not just a visit.
Richard and Fr. Marc discuss Luke 1:39-41.
Episode 439 Luke 1:39-41
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In today’s program, Fr. Paul reminds us of the Bible’s painful and relentless campaign against the human ego. (Episode 229)
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When we read a text in translation, we imagine we hear what the author wrote because we believe that meaning can be taken separately from the words on the page. But if you can conceive of meaning, it needs must be part and parcel with a series of words. If not the words of the original text, then the alternative words of a translation, or worse, the self-referential words in your head. There is no meaning without words, and each set of words represents a different meaning.
Three words appear in chapter one of Luke: pragma, logos, and rema; all interconnected, all critical to Luke’s thesis, all washed away in translation. If you have never heard these three words as they appear in Luke, then you have never heard Luke.
And that’s the point.
Richard and Fr. Marc discuss Luke 1:36-38.
Episode 438 Luke 1:36-38
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This week, Fr. Paul explains that the mission of Joseph was to combine Israel and the nations to the extent that his progeny was called—not the fullness of Israel—but the fullness of all the nations. (Episode 228)
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In the Old Testament, human patriarchy is portrayed cynically and satirically as bumbling and insecure in its competition with motherhood. Men cannot give birth. In Scripture and life, they compensate by building cities, erecting monuments, and making war. Mothers, on the other hand--not necessarily women--but the function mother can give birth. As Luke continues down the path of undermining the things that men build (the Temple) and, of course, Zacharias himself, his gospel story turns toward two women--Mary and Elizabeth--who become mothers through the direct intervention of the Most High God.
Richard and Fr. Marc discuss Luke 1:34-35.
Episode 437 Luke 1:34-35; Music:
Energetic Upbeat by WinnieTheMoog
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In today's episode, Fr. Paul reiterates a basic premise of Scripture, that we are not to follow the example of our fathers, but of the teaching, noting the specific case of Jesus and Paul in the New Testament. (Episode 227)
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The problem with all contemporary churches is that we treat the term Scripture as though it were a noun. We gossip about the Bible like a difficult relative nobody wants to visit, but everyone loves to discuss. We comfort ourselves with lullabies about its importance. We mostly ignore it unless we need a good quote to make our point. We have ideas, feelings, and opinions about it. We argue about who owns it and what good or evil it has caused. It operates as an abstraction in our mind, like a teenage crush or nemesis. We hold it up at rallies. We use it to blame each other. We do and say everything with it but the one thing necessary for it to work.
We refuse to read, hear, and study it daily until the seed does what the seed does. Scripture is not a noun; it is a verb.
The Cross, the destruction of the city, condemnation, enduring God's blessing and curse under the constant pressure of judgment--none of this is theoretical if you submit to the burden of Scriptural study. Every step in life takes on new meaning in the terrible hands of the Scriptural God.
Put that in your marketing campaign.
Richard and Fr. Marc discuss Luke 1:31-33
Episode 436 Luke 1:31-33; Music:
Unanswered Questions by Kevin MacLeod
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This week Fr. Paul stresses the critical distinction between sheep and flock in Hebrew, giving biblical and contemporary examples. (Episode 226)
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Everyone has something to say. If you operate on a human premise, this is perfectly acceptable, admirable--even a thing to be encouraged. It is the empty fuel that makes dead things look alive, an entertaining distraction that makes emptiness feel meaningful.
Not so in Scripture.
In the wilderness of God's scroll, there is only one voice. One source of life. One pedagogy set forth in letters divinely inscribed. Make that your premise, and it will silence all the voices in the room, beginning with yours. Unlike the false consolation of many voices, it will take you to lonely places where that one needful voice can be heard more clearly.
When that painful voice becomes your premise; when you truly have nothing to say; then, finally, you can teach Scripture. Then, like the Preacher in Jerusalem, you will find yourself exclaiming, "All is vanity!" Everything is vanity.
Richard and Fr. Marc discuss Luke 1:25-30
Episode 435 Luke 1:25-30; Music:
Peace of Mind by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4199-peace-of-mind
License: https://filmmusic.io/standard-license
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This week, Fr. Paul touches on the literary function of Ephraim and Manasseh, who become the kernel of the northern kingdom in the story of the biblical Israel. (Episode 225)
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How can Luke ensure that his addressees get the point? Wisdom does not come from you. Life does not come from you. The baby in Elizabeth's womb does not come from you.
It's not your story, Zacharias.
You still don't believe me? You still believe the child is yours? Do you still have something to say?
“Behold, days are coming,” declares the Lord God,
“When I will send a famine on the land,
Not a famine for bread or a thirst for water,
But rather for hearing the words of the Lord. (Amos 8:11)
Richard and Fr. Marc discuss Luke 1:21-24
Episode 434 Luke 1:21-24; Music:
Gothamlicious by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5741-gothamlicious
License: https://filmmusic.io/standard-license
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This week, Fr. Paul begins his discussion of Genesis 39, reiterating the calamity of the mistranslation of the Hebrew word masleah. (Episode 224)
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The Holy Spirit is not about inspiration but power and control in the Bible. The power of the story is that it exerts control expressly to silence our voice. This facet of the biblical teaching has been the most challenging of my priestly ministry. In human terms, Scripture is a recipe for failure. It's terrible news for our projects but good news in Luke because the things we succeed in creating separate us from the love of God.
Gabriel, the functional presence of Elohim to Zacharias, channeled this power and control, but Zacharias did not believe Gabriel's words. If Gabriel had conveyed the words of Zeus or Athena, Zacharias would have a point.
Zacharias does not have a point:
And behold, you shall be silent and unable to speak until the day when these things take place because you did not believe my words, which will be fulfilled in their proper time." (Luke 1:18-20)
Richard and Fr. Marc discuss Luke 1:18-20
Episode 433 Luke 1:18-20; Music:
Virtutes Instrumenti by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4590-virtutes-instrumenti
License: https://filmmusic.io/standard-license
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This week, Fr. Paul reminds us of the harlotry of the children of Jacob who used the covenant of circumcision--a covenant of brotherhood--to kill their brothers. (Episode 223)
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When Scripture deconstructs a human proposition by forcing an opposing position (which we have repeatedly described as functional judgment, meaning Scripture has no stake in the argument itself, only in opposing the human being), it is only natural to argue for or against the point in question. Do you agree or disagree? Be careful. It's a trick question. After all these years, do really you think we are for or against anything on this podcast other than the words of Scripture?
Scripture judges you and nobody else but you. You may not judge anyone else and you cannot dedicate the things you build to God, because they lead to judgment. You, and nobody else but you, have only to hear and obey the voice of the Lord crying out to you, and nobody else but you, from the wilderness of Scripture.
Whatever you believe, whatever position you take, and whatever you do is a projection of your ego. It has nothing to do with the biblical God. So when you argue with your neighbor for or against God's functional stance against you in (or through) Scripture, you are engaging in an argument that publically portrays your embarrassment of the Cross. To baptize, in Greek, is to sink a ship. The cancellation of our many human gods through the Gospel of Jesus Christ is total. If you are still arguing, your ship is still afloat.
Richard and Fr. Marc discuss Luke 1:14-17
Episode 432 Luke 1:14-17; Music:
Motherlode by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4083-motherlode
License: https://filmmusic.io/standard-license
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This week, Fr. Paul reminds us that the term person is the translation of persona which is mask in Latin which is the translation of prosopon in Greek, which also means mask, in both cases, the mask worn by actors in the theater. (Episode222)
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What does the destruction of the Temple mean? What does it mean not to be anything? Not to have an identity? Not to be a part of anything? Not to believe in anything?
No bumper stickers.
No slogans.
No rousing speeches.
There is no applause--no trust in anything or anyone other than what Luke has written out in consecutive order.
Why I ask you, would Luke begin his gospel by trying to convince his addressees not to trust in Jerusalem?
If anything can be understood about the Orthodox war in Europe, we must hear it through the voice of instruction crying out to us from the wilderness of Scripture. This voice tirelessly scolds us for believing in false gods, be they religious, political, ideological, moral, institutional, personal, intellectual, ethical, cultural, pragmatic, progressive, conservative, romantic, nationalistic, legal, libertarian, democratic, or fascist.
None of these gods have any bearing on the Crucifixion of Jesus other than their gleeful participation in it. Likewise, none can prevent the proclamation of the Resurrection other than to distract us from it.
Thus, David, the shepherd, cries aloud:
"Those who make them will become like them, everyone who trusts in them." (Psalm 115:8)
Richard and Fr. Marc discuss Luke 1:5-7
Episode 431 Luke 1:8-13; Music:
Walking Along by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4603-walking-along
License: https://filmmusic.io/standard-license
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This week, Fr. Paul highlights the importance of Joseph's story: he and his kin were Hebrews and shepherds in the epitome of civilization, the land of the pharaohs and the pyramids, where, as a Hebrew slave, Joseph wound up saving Egypt from famine. (Episode 221)
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Time and again, we have explained the tension in Scripture between the things human beings construct, which cannot create life, and a mother's natural womb--the grammatical and factual expression of God's life-giving mercy in the Bible. Now, in the opening verses of Luke, we find Herod's building project in Jerusalem totally defunct and sterilizing, even for those who follow God's teaching. What can be done? Is all hope lost? Fear not, as our old pal Matthew said, “do not be worried...ye of little faith!”
The Jerusalem above is free; she is our mother. For it is written, “Rejoice, barren woman who does not bear; break forth and shout, you who are not in labor; for more numerous are the children of the desolate than of the one who has a husband.”(Galatians 4:26-27)
Richard and Fr. Marc discuss Luke 1:5-7
Episode 429 Luke 1:5-7; Music:
Truth of the Legend by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4551-truth-of-the-legend
License: https://filmmusic.io/standard-license
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This week, Fr. Paul explains that the story of Jacob is in the story of his children, noting, in his words, "the silliness" of individualism. (Episode 220)
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The novelty of Scripture lies in its multi-faceted handling of anthropocentrism. It deconstructs and breaks apart our institutions and smashes our egos, re-positing us as individuals set free to hear and do the commandments of God. In no uncertain terms, the Apostle Paul proclaims:
“It was for freedom that Christ set us free; therefore, keep standing firm and do not be subject again to a yoke of slavery.” (Galatians 5:1)
As sheep in the Lord’s flock, we are free to assume our natural state among the other living things on earth, not as masters but as adherents of God’s instruction. Again, Paul says:
“For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. For the whole Law is fulfilled in one word, in the statement, “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.” (Galatian 5:13-14)
As scripturalized sheep, we do what God commands with a nagging and painful reminder that we have done nothing good upon the earth. Honestly, in an epic story written to emasculate anthropocentrism, no human being will ever get any credit for anything.
Thus we find ourselves at the start of Luke’s gospel: As lovers of God, following the voice of his Shepherd in the wilderness, hearing in silence, frantically taking notes while the master gives instruction.
Richard and Fr. Marc discuss Luke 1:1-4
Episode 429 Luke 1:1-4; Music:
Finding Movement by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3754-finding-movement
License: https://filmmusic.io/standard-license
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In this week's episode, Fr. Paul reminds us that the hope in Scripture is not for us but for the following generations. (Episode 219)
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This week Fr. Paul explains what theology does not want to accept: that God is one and he is the judge. He is neither good nor bad; he is the just judge. (Episode 218)
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The power of Semitic poetry stems, literally, from the functionality of its consonantal roots. With but three consonants, a long series of words, used in a specific way, set in a specific pattern, according to an ordained order and rhythm, can be carefully arranged so that even the sound of the words can be manipulated to conform to the author's design. Classical Arabic and Hebrew poets have so much power to create this kind of literary structure, that the structure itself conveys meaning.
Once you understand Semitic functionality, the only obvious question is, "why wouldn't the arrangement of biblical books work the same way?"
We struggle with this because we are Hellenists. Someone asks our opinion and we start talking about the words we form in our mind, which are based on other words in our mind. We converse with ourselves about our own philosophical abstractions and marvel at the imaginary connections we invent within our artificial systems. We make stuff up. The fancy word for that in academia is "interpretation." If you really want to sound smart at coffee hour, call it, "hermeneutics."
That's why we are all naturally dubious about the significance of the order of books. Because everybody knows that interpretation is dubious. But functionality is not interpretation. What a functional element means can be discussed and debated, but the consonants and the structure itself are right there, alongside the earth mammals and the vegetation. No interpretation required.
Richard and Fr. Marc revisit Mark 1.
Episode 428 Mark 1; Music:
Tiki Bar Mixer by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/6836-tiki-bar-mixer
License: https://filmmusic.io/standard-license
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With a bit of common knowledge and an uncommon familiarity with the original text of the Bible Fr. Paul reminds us why scholarship isn’t all it’s cracked up to be. Could someone please pass the almonds? (Episode 217)
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When Christians talk about evangelization, they do so along the lines of the historical King Herod, who twisted biblical circumcision into a trademark of the temple cult, a stigma with which to brand people living outside of Judea as Jews, in order to extract wealth from them in the name of scripture—you guessed it—to build his temple.
But Matthew ends outside of Jerusalem in the green pastures of Galilee, with the destruction of Herod’s enterprise, under the blue skies of the heavens. In Matthew’s proposition, the families of the earth roam together, guided by the Shepherd’s voice in the wilderness, under the broad and generous expense of the heavens.
And “[Jesus] opened His mouth and began to teach them, saying, ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.’” (Matthew 5:2-3)
Richard and Fr. Marc discuss Matthew 28:16-20.
Episode 427 Matthew 28:16-20; Music:
To the Ends by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4532-to-the-ends
License: https://filmmusic.io/standard-license
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This week, Fr. Paul notes that the story of Jacob and his sons in the Bible continued through the story of the scriptural Jacob or Israel. (Episode 216)
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The behavior of the chief priests after the resurrection of Jesus in Matthew 28 is so cynical, so unredeemable, and so pathetic that the only bearable quality of the story is that in the victory of Jesus, the author gives us a little space to laugh.
But here’s the rub, if you’ve been listening carefully, especially those of you who are like me—a priest and a religious leader—you should take care to laugh heartily because the joke is on you.
Richard and Fr. Marc discuss Matthew 28:12-15.
Episode 426 Matthew 28:12-15; Music:
Evil Plan by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3725-evil-plan
License: https://filmmusic.io/standard-license
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This week Fr. Paul explains how the names Shechem and Bethel function against the will of God. (Episode 215)
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In Genesis, God is interested in the oneness of humans in the land, so much so that from a modern perspective, you might say that the Scriptural God is not only anti-institution but anti-family values.
Not only Jerusalem, not only the Temple, not only Religious leaders and government, but even Jesus’ family is broken up in the hope of the coming Kingdom, wherein all the families of the earth will dwell together. In that new situation, the brothers of Jesus are any human beings who hear the words of his Father and keep them.
Richard and Fr. Marc discuss Matthew 28:12-15.
Episode 425 Matthew 28:12-15; Music:
Devonshire Waltz Moderato by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/7916-devonshire-waltz-moderato
License: https://filmmusic.io/standard-license
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This week, Fr. Paul explains that the book of Genesis is so complete that once you’ve finished it, technically, you don’t need to hear the rest of the Bible, except for points of clarification. (Episode 214)
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Human institutions operate under the assumption that they are justified. I was going to say human communities, but let’s be honest, we no longer have communities. We have institutions. Thanks to Plato (and the US Supreme court), there is even such a thing as “corporate personhood.” So, according to American law, institutions are people too.
Listening to the biblical writers ridicule cities filled with artificial and lifeless statues—an old version of modern cynicism about cheap plastic products—it's hard not to shudder at the idea of assigning a personality to the gods that men fashion with their own hands:
They have mouths, but they do not speak;
They have eyes, but they do not see;
They have ears, but they do not hear,
Nor is there any breath at all in their mouths.
Those who make them will become like them,
Yes, everyone who trusts in them.
(Psalm 135:16-18)
Thankfully, in Matthew, Jesus has left the building.
Richard and Fr. Marc discuss Matthew 28:9-11.
Episode 424 Matthew 28:9-11; Music:
SCP-x6x (Hopes) by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/6736-scp-x6x-hopes-
License: https://filmmusic.io/standard-license
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This week, Fr. Paul reminds us that the scriptural God is a judge who decides to behave as a loving father, but is not essentially “father”. (Episode 213)
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When we approach Scripture with human presuppositions, we inevitably and systematically mishear the topic of a given book, dislocating God’s agency in the story and silencing his voice in our ears. If your premise is you, the tale distorts and twists itself into a parable about you. If your premise is your king (in the end, just another version of you), then the story becomes a lie about the importance of your human city and its people. However, if your premise is submission to the story’s premise—no matter how painful that premise is and no matter where it may lead—then there is hope that the Gospel’s escape into the wilderness in Matthew could also mean freedom for you.
Richard and Fr. Marc discuss Matthew 28:1-8.
Episode 423 Matthew 28:1-8; Music:
Take the Lead by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4458-take-the-lead
License: https://filmmusic.io/standard-license
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In this week’s episode, Fr. Paul begins his discussion of Genesis 32, noting the Bible’s tendency to belittle the main protagonist to the glory of God. (Episode 212)
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When someone does something terrible, and you step in to clean up their mess, and then you explain what went wrong, and then you show them how to avoid making the same mistake in the future, and then they proclaim their immense gratitude and undying loyalty to you, and then they do the same thing, over and over again, what would you do?
“For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first.” (2 Peter 2:20)
Richard and Fr. Marc discuss Matthew 27:57-66.
Episode 422 Matthew 27:57-66; Music:
Dark Walk by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3612-dark-walk
License: https://filmmusic.io/standard-license
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This week Fr. Paul explains what theology cannot accept: that terror and glory function in the same way in scripture.
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“Hear my cry, O God; Give heed to my prayer. From the end of the earth I call to you when my heart is faint; Lead me to the rock that is higher than I. For you have been a refuge for me, A tower of strength against the enemy. Let me dwell in your tent forever; Let me take refuge in the shelter of your wings.“ (Psalm 61:1-4)
I trust you so much, Lord, that I’ll just hang out back here, at a distance, while the enemy does his thing. Good luck with that, Lord.
Richard and Fr. Marc discuss Matthew 27:55-56.
Episode 421 Matthew 27:55-56; Music:
Darkest Child by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3615-darkest-child
License: https://filmmusic.io/standard-license
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This week, Fr. Paul continues his discussion of Genesis 31 noting the significance of the Hebrew word teraphim. (Episode 210)
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“The fear of the Lord is the beginning of wisdom; A good understanding have all those who do His commandments;”
“How blessed is the man who fears the Lord, Who greatly delights in His commandments.” (Psalms 111:10 - 112:1)
“The fear of the Lord is the instruction for wisdom; before honor comes humility.”(Proverbs 15:33)
“The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction.” (Proverbs 1:7)
You know, fools and cowards, like the Centurion in Matthew 27.
Richard and Fr. Marc discuss Matthew 27:54.
Episode 420 Matthew 27:54; Music:
Modern Vibes by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4070-modern-vibes
License: https://filmmusic.io/standard-license
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This week, Fr. Paul begins a discussion of Genesis 31. (Episode 209)
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In the book of Genesis, the sons of Cain seek divine status and an artificial life forged in everlasting stone. In Matthew, Jesus, like the sons of Adam in Genesis 5, is humanized and weakened on the Cross. The line of Cain ends in the abomination of human kingship; in the Crucifixion, Jesus is humiliated in front of everyone to make it clear that no human being may sit on his Father’s throne. At that moment, God looked upon the Suffering Servant, his anointed, and proclaimed, “Son of Adam, say to the house of Israel:”
“Behold, I will open your graves and cause you to come up out of your graves, My people; and I will bring you into the land of Israel.” (Ezekiel 37:12)
Richard and Fr. Marc discuss Matthew 27:51-53.
Episode 419 Matthew 27:51-53; Music:
String Impromptu Number 1 by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4425-string-impromptu-number-1
License: https://filmmusic.io/standard-license
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This week, Fr. Paul explains that when something is mentioned only once in Scripture it’s a good indication that we should pay attention. (Episode 208)
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We modern folk like to think we invented confusion, but human beings have always been easily confused. We hear and see whatever we want, ignoring everything only to marvel at a phantom we mistake for our reflection.
In Matthew 27, this behavior exposes the characters’ folly in the story. The bystanders are listening for something other than the content of what is preached from the cross. Like us, they find what they are listening for and miss everything. You might say it’s a Matthean critique of pre-modern post-modernism. Or maybe they’re just confused.
Richard and Fr. Marc discuss Matthew 27:47-50.
Episode 416 Matthew 27:47-50; Music:
Dirt Rhodes by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3650-dirt-rhodes
License: https://filmmusic.io/standard-license
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In today’s program Fr. Paul begins his discussion of Genesis 30. (Episode 207)
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Self-appointed apologists are quick to explain that God may allow “bad things” to happen, but he in no way causes them. So the apologist assesses God’s will from a human point of view and then decides that it is wrong, concluding that God obviously could not have meant what he said and did in the story. This way of thinking not only sidelines God in Scripture but stretches the “self” in self-appointed to encompass the bald-faced idolatry of self-referentiality. “Does the clay ask the potter, ‘What are you making?’” (Isaiah 45:9) On what basis can any human being question God’s judgment?
Richard and Fr. Marc discuss Matthew 27:45-46.
Episode 417 Matthew 27:45-46; Music:
Sweeter Vermouth by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4450-sweeter-vermouth
License: https://filmmusic.io/standard-license
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This week, Fr. Paul continues his discussion of Genesis 29, touching on the significance of Rachel’s barrenness. (Episode 206)
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Everybody loves to quote Scripture—I’m not sure why—because no matter the text, the minute you open your mouth to pronounce what it says, it condemns you. Sometimes in obvious ways, but more often in subtle ways that betray the depth of your ignorance—like the chief priests in Matthew’s gospel.
My advice, skip the Bible memes on your profile and avoid empty words about how much you love your personal god because all of it will count against you on that day. You are better off hearing it, reciting it, and doing it, but please, don’t quote it.
Richard and Fr. Marc discuss Matthew 27:41-44.
Episode 416 Matthew 27:41-44; Music:
Circus Of Freaks by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5740-circus-of-freaks
License: https://filmmusic.io/standard-license
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In today’s program Fr. Paul stresses that it is the text itself, not the person hearing it, that makes connections within the story. (Episode 205)
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There is no such thing as an oral tradition. By its very definition, “the rule” of the Gospel is written down. It’s called a rule because God issued and inscribed a ruling, shared publicly as an objective reference and standard for all to follow. The Gospel of Matthew itself demonstrates the importance of this mechanism by showing us what happens when religious and political authorities ignore this rule and instead speak on behalf of Jesus. Inevitably, they put words in his mouth that serve their agenda at his expense.
Sound familiar?
Richard and Fr. Marc discuss Matthew 27:38-40.
Episode 415 Matthew 27:38-40; Music:
Volatile Reaction by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5014-volatile-reaction
License: https://filmmusic.io/standard-license
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This week, Fr. Paul concludes his discussion of Genesis 28 with an excerpt from Acts 7. (Episode 204)
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We like to pretend that giving people a choice is essential. Mostly, we use the American ideology of choice to extract profit, to distract from what’s really going on, or worst of all, to avoid personal accountability. How often have we passively watched another person suffer because they did not ask for help? In Scripture, the action of love is not controlled by an individual’s call for help. On the contrary, it is God’s commandment that illuminates the need—and the need itself demands the action assigned by God. Neither the one who gives nor the one who receives has a choice in the matter. The baptized do not ask if help is needed, but hear Scripture and take action without hesitation, like conscripted soldiers, “pressed into service.”
Richard and Fr. Marc discuss Matthew 27:32-37.
Episode 414 Matthew 27:32-37; Music:
Laid Back Guitars by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3964-laid-back-guitars
License: https://filmmusic.io/standard-license
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This week, Fr. Paul reminds us that we cannot understand the meaning of a word until we hear how that word is used throughout the entire story. (Episode 203)
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When we hear the teaching of Matthew, “judge not that you may not be judged,” it’s easy to overlook the obvious: when you teach the words of Elohim, you personally are not the judge, but you personally, definitely function as divine judge. In Matthew, Jesus judges no one before the time but teaches everyone the words of God’s judgment—and now the world judges him.
Richard and Fr. Marc discuss Matthew 27:27-31.
Episode 413 Matthew 27:27-31; Music:
Lost Time by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4005-lost-time
License: https://filmmusic.io/standard-license
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This week, Fr. Paul continues his discussion of Genesis 28. (Episode 202)
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“A mob,” James Baldwin wrote, “is not autonomous: it executes the real will of the people who rule the state. The slaughter in Birmingham, Alabama, for example, was not merely the action of a mob.” (Baldwin, Dark Days)
The crowds in Matthew choose their champion because Pilate demands victory. Pilate, in turn, wants what the people want because, like his wife, he grasps desperately for what Caesar has to offer. In the end, everyone wants what Caesar wants: the Lord’s execution. So Baldwin was right: the mob carries out the will of the state. In Matthew, the will of the state is expressed in the person of Pilate, who executes the Lord to secure Caesar’s place on the seat of Elohim. Dumb move, Caesar. Really dumb.
Richard and Fr. Marc discuss Matthew 27:19-23.
Episode 412 Matthew 27:19-23; Music:
Crowd Hammer by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4983-crowd-hammer
License: https://filmmusic.io/standard-license
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This week, Fr. Paul continues his discussion of Genesis 28, drawing attention to our commonly held anti-scriptural premise that perceives civilization and anything “civilized” as something positive. (Episode 201)
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The rise of Scripture against the classical and Hellenistic world pit the voice of the Shepherd—spoken in his idiosyncratic language—against the language of human institution: be dominated by civilization, its gods, its rulers, and their institutions, or follow me and obey my voice in the wilderness. Obey the staff of the Lord, your Elohim, and live, or suffer the bondage of a temple and palace made of stone.
Having destroyed Jerusalem in our mind’s eye and shamed her rulers and teachers, Matthew now turns his wrath toward Rome. Which son of the Father, Pilate? What is your judgment? How do you judge? Dare you speak? It would be better for you to close your lips, study Hebrew, forsake Rome, flee the palace and seek out the God of Abraham to hear his distinctive voice in the Syrian Wilderness.
Richard and Fr. Marc discuss Matthew 27:15-18.
Episode 411 Matthew 27:15-18; Music:
Tempting Secrets by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5005-tempting-secrets
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul explains that it is God who makes his own house and his own children, noting the absurdity of religious debates about legitimacy and pedigree. (Episode 200)
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Welcome to our podcast, Tell me the Story, where we take a deep dive into the scripture, parsing out the original languages, in hopes to come to a greater understanding of the total story being told.
Produced in association with the Ephesus School Network.
Intro and outro music Copyright © Holy Transfiguration Monastery, Brookline, MA, used by permission. All rights reserved.
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For the one who answers only to the will of God, written in Scripture, the words people speak and the judgments they make are immaterial. More than that, in Matthew, the one who hears the commandment with a pure heart carries it out like a Roman soldier, willing to say—or not say—or do whatever it takes to deliver the mission. God forbid your self-righteous, enlightened, ethical and moral judgment of his means interfere with an end willed by God himself.
Like the man said:
“Judge not, that you may not be judged. For with the judgment you judge, you shall be judged: and by your standard of measure, it shall be measured to you again.” Matthew 7:1-2
Richard and Fr. Marc discuss Matthew 27:11-14.
Episode 410 Matthew 27:11-14; Music:
No Frills Cumbia by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3571-no-frills-cumbia
License: https://filmmusic.io/standard-license
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This week, Fr. Paul presents a brief introduction to his discussion of Genesis 28, noting the false assumption of a perceived hero in scripture. (Episode 199)
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“Thus says the Lord my God, “Pasture the flock doomed to slaughter. Those who buy them slay them and go unpunished, and each of those who sell them says, ‘Blessed be the Lord, for I have become rich!’
They got me at a magnificent discount! (Zechariah 11:13) It must have been Giving Tuesday, or was it Black Friday? No it was their day of Thanks, in which they bless the Lord saying, “I have become rich!”
Their own shepherds have no pity on them.” (Zechariah 11:4-5)
“Behold, I will cause them to fall, each into another’s power and into the power of his king; and they will strike the land, and I will not deliver them from their power.” (Zechariah 11:6)
And their own shepherds have no pity on them.” (Zechariah 11:4-5)
“Woe to the worthless shepherd who leaves the flock!” (Zechariah 11:17)
Richard and Fr. Marc discuss Matthew 27:6-10.
Episode 409 Matthew 27:6-10; Music:
Just As Soon by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3947-just-as-soon
License: https://filmmusic.io/standard-license
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This week, Fr. Paul takes follow-up questions on Genesis 27, noting his remarkable discovery about the dialogue between Eve and the serpent in Genesis 3. (Episode 198)
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In Matthew 14, Jesus commands his disciples to feed the people with the bread of his Father’s instruction, the five loaves of life-giving bread, representing the fives books of Moses. Sharing that bread is the “chief” and only duty of Peter—the “chief” of the apostles—and it is the “chief” responsibility of the “chief” priests and the elders of the people for the sake of the people of Judea, whom Judas represents in Matthew 27—
And how did the assembly of “chiefs” and “elders” respond in the peoples’ hour of need?
“What is that to us?”
And where was Peter?
Richard and Fr. Marc discuss Matthew 27:1-5.
Episode 408 Matthew 27:1-5; Music:
Waltz Primordial (feat. Alexander Nakarada) by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/7929-waltz-primordial
License: https://filmmusic.io/standard-license
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This week, Fr. Paul exposes the origin and absurdity of the “fallacious dilemma of endless philosophical discussions concerning whether the foreknowledge of God is to be equated with his will.” (Episode 197)
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Much is made of the importance of Peter's tears because for those who can’t face their own sins, much is riding on them.
But that’s not how the story works.
Richard and Fr. Marc discuss Matthew 26:69-75.
Episode 407 Matthew 26:69-75; Music:
SCP-x7x (6th Floor) by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/6737-scp-x7x-6th-floor-
License: https://filmmusic.io/standard-license
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In today’s episode, Fr. Paul begins his discussion of Genesis 27 and also tries his hand at poetry. (Episode 196)
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The easiest way to relieve your conscience is to console yourself that you are on the right side of history, the right side of the law, the right side of justice, and the right side of the moral argument. Then, all you need do is condemn people on the wrong side.
Rare is the teacher who accepts the judgment on his head through his teaching. Unique is Scripture in its systematic and ruthless condemnation of everything and everyone, beginning with the writers themselves.
We are accountable for our own sins. In Matthew’s gospel, we cannot afford not to be merciful.
Richard and Fr. Marc discuss Matthew 26:65-67.
Episode 406 Matthew 26:65-67; Music:
Folk Round by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3770-folk-round
License: https://filmmusic.io/standard-license
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In this week’s program, Fr. Paul wraps up his question and answer session on Genesis 26. (Episode 195)
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In human affairs, it is always important to document our statements. Was something promised? Make sure to find the original email. Did something problematic come up in a discussion thread? Save the chat log. Did someone go on the record during a meeting? If there is no recording, be sure to take notes because hereafter, there will be an accounting for every word we mumble.
Richard and Fr. Marc discuss Matthew 26:59-64.
Episode 405 Matthew 26:59-64; Music:
Tango de Manzana by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4460-tango-de-manzana
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul notes the connection between Ezekiel, Genesis, and the Gospel of Matthew. (Episode 194)
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Just as an argument’s value can be assessed by examining its premise, in Scripture (and in life) an individual character’s action or statement can be understood by identifying its reference. By reference, we mean, literally, the thing you refer to as the basis of your authority to speak and take action.
When Jesus teaches in the temple, what is his reference? When the crowds threaten him, what is their reference? When all the disciples left Jesus and fled, what was their reference? When Peter entered in and sat down with the Lord’s enemies, what was his reference?
Richard and Fr. Marc discuss Matthew 26:55-58.
Episode 404 Matthew 26:55-58; Music:
The Endless by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4492-the-endless
License: https://filmmusic.io/standard-license
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This week, Fr. Paul reminds us that the way we speak and the way that Scripture works are not the same thing, and the Bible is trickier than we think. (Episode 193)
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A committed person is hard to find in 2021. Well, let me rephrase. All of us—every last one of us—are committed to ourselves, and we organize the time allotted to us as such. Few of us, less than a few, are committed to something that does not directly benefit us or someone for whom we care.
In Matthew, Jesus is committed to the teaching of the Father. Even though his disciples are hopeless, the situation is stark, and his end, as per his Father, is unavoidable, Jesus continues to teach. Why? Because he is committed to his Father’s will, to the bitter end.
Richard and Fr. Marc discuss Matthew 26:51-54.
Episode 403 Matthew 26:51-54; Music:
Anamalie by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4980-anamalie
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul continues his discussion of Genesis 26, reiterating the unique role of Isaac in the story while highlighting critical Hebrew wordplay that is simply untranslatable. (Episode 192)
Trapped by the Reformation and endless reactions against it, it’s difficult for contemporary Christians to escape ongoing and silly theological debates about grace and salvation. Everyone cheapens the Master’s grace by treating it either as a free pass or as some mystical force that controls their lightsaber. The only way to understand grace is the way the writers of the New Testament use it—as the currency of the Pater Familias, who approaches his underlings with an offer they can’t refuse—a gift free of charge, with a charge.
Richard and Fr. Marc discuss Matthew 26:47-50.
Episode 402 Matthew 26:47-50; Music:
Trio for Piano Violin and Viola by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4546-trio-for-piano-violin-and-viola
License: https://filmmusic.io/standard-license
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Fr. Paul begins his reading of Genesis 26 by pointing out what so many miss and thus misread Paul: you are blessed not only because Abraham trusted God but because he obeyed his voice. (Episode 191)
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We scratch our heads when the Bible repeats a boring statement over and over again, but what should puzzle us is the odd moment when the Bible seems to take shortcuts like the rest of us. Why, after enumerating the words of Jesus twice, does Matthew summarize the third prayer to the Father by saying, he said “the same thing once more”?
The answer reflects the Lord’s exasperation with his watchmen, who, as it turns out, are not very good at their job.
Richard and Fr. Marc discuss Matthew 26:43-46.
Episode 401 Matthew 26:43-46; Music:
Gearhead by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3799-gearhead
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul wraps up his Q and A session with Richard and Fr. Marc on Genesis 25. (Episode 190)
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When English speakers co-opt the Matthean expression, “the spirit is willing, but the flesh is weak,” they inevitably de-scripturalize them. They twist the words of Jesus as though they refer to an inner psychological struggle or matter of conscience: “I want to do the right thing, but my nature fights against it.”
After 400 episodes of the Bible as Literature podcast, do you still need us to spell it out for you? On what basis do you assume that the spirit which opposes Peter’s flesh has anything to do with Peter, let alone your make-believe inner struggle?
Richard and Fr. Marc discuss Matthew 26:40-42.
This week’s episode is presented in loving memory of Saleh Canavati.
Episode 400 Matthew 26:40-42; Music:
Vision of Persistence by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4592-vision-of-persistence
License: https://filmmusic.io/standard-license
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This week, Fr. Paul takes follow-up questions on Genesis 25. (Episode 189)
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We naturally want Jesus to be invulnerable, and the thought of him feeling anxiety or, as Matthew writes, extreme grief about his predicament presents an uncomfortable picture of God’s messiah. We prefer a version of Jesus that manifests perfection and stoic implacability because we believe in this possibility for ourselves. But that’s not what Matthew is saying. On the contrary, in the entire situation, the only reliable, invulnerable, perfect thing is the commandment of God the Father, upon which even Jesus depends.
Richard and Fr. Marc discuss Matthew 26:36-39.
Episode 399 Matthew 26:36-39; Music:
Funk Game Loop by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3787-funk-game-loop
License: https://filmmusic.io/standard-license
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In this week’s discussion of Genesis, Fr. Paul recalls a personal example, reflecting on the criticality of memorization for the study of Scripture. (Episode 188)
Just as human biology is inevitable, so too are human words about development and growth. We talk about building and sustaining to defend and survive, and we talk about supporting and protecting for deeply selfish reasons tied to our biology.
In Matthew, Peter’s zeal when he proclaims, “I will not deny you,” is not for God’s teaching or even his teacher’s life. All he cares for is the victory of his tribe and the defense of his city against all enemies. All he cares about is himself, defending the very community that Jesus proclaims must be broken and scattered for the remission of sins.
Richard and Fr. Marc discuss Matthew 26:30-35.
Episode 397 Matthew 26:30-35; Music:
Shaving Mirror by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4344-shaving-mirror
License: https://filmmusic.io/standard-license
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This week, Fr. Paul continues his discussion of Genesis 25. (Episode 187)
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When Jesus uses the word “body” in Matthew’s gospel, unless you abandon all assumptions, transporting yourself to first-century Roman society, it is impossible to hear—let alone understand—what the Lord is saying during his Last Supper.
The disciples may be concerned with tribe and city, eager to wave their flags and pledge their allegiances, but Jesus Christ has a different mission. The difficult work he is about to do is a public matter, but it has nothing to do with their silly flags and allegiances—it pertains to the entire commonwealth—on behalf of all and for all.
In the letters of St. Paul, the Lord’s body are the people in your neighborhood, and all we are, brothers and sisters, are just bricks in the wall.
Richard and Fr. Marc discuss Matthew 26:26-29.
Episode 397 Matthew 26:26-29; Music:
Griphop by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3830-griphop
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul begins his discussion of Genesis 25. (Episode 186)
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We Americans love it when it’s about us. We just love it.
Until we are sitting with Jesus in the Middle East, eating with our hands, and Jesus says, “it’s the guy sitting with me, eating with his hands.”
“Which guy, Jesus?”
Richard and Fr. Marc discuss Matthew 26:20-25.
Photo Credit:
“The Last Supper,” by Sliman Mansour
Episode 395 Matthew 26:20-25; Music:
Narcissus by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4113-narcissus
License: https://filmmusic.io/standard-license
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This week, Fr. Paul takes questions regarding his analysis of Genesis 24. (Episode 185)
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We imagine an historical connection between the peoples of the biblical story and the peoples living in the modern world because our premise in 2021 is our identity. Who are you? To what group do you belong? What are your beliefs? On whose side are you?
The moment you mistakenly answer these questions (almost always, using the pronoun “we” even though you are a single individual), inevitably, you refer to a modern institution or group. It has to be modern because you are talking about yourself, and you live now, today, in the present hour.
It is a present-day thing with a clearly defined identity, membership, platform, and borders. When you refer to it, you sound like a politician—like the princes and sons of men in the Bible, in whom there is no salvation. Then you tint your glasses with your present-day identity and use it to lead Bible Study. Then you are confused when everyone, including you, sees the words on the page, but no one can hear them.
On that day, it will be too late for lens wipes.
Richard and Fr. Marc discuss Matthew 26:17-19.
Episode 395 Matthew 26:17-19; Music:
Organic Grunge by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4176-organic-grunge
License: https://filmmusic.io/standard-license
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This week, Fr. Paul concludes his reading of Genesis 24, noting the importance of paying close attention to even the smallest detail of every verse. (Episode 184)
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Tribe, nation, city, patrimony, heritage, religion, flags and bumper stickers—Judas Iscariot.
Value, opportunity, market, profit, commerce, civilization, exploitation and slavery—Judas Iscariot.
Judas Iscariot, “man of the city.”
Judas Iscariot, “tribe and city.”
Judas Iscariot, securing his future by the throwing “the ordinary man” under the bus.
Nothing changes under the sun.
Richard and Fr. Marc discuss Matthew 26:14-16.
Episode 394 Matthew 26:14-16; Music:
Protofunk by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4247-protofunk
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul explains how the term “prosper,” used in English translations of the Bible, does not reflect the meaning of the original Hebrew term, yiṣlēaḥ, which means to make thing go correctly, according to the words of instruction. (Episode 183)
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In so far as the “daily bread” of the Lord’s prayer is the daily reading by which the disciples should be fed, in Matthew’s gospel, poverty is the consequence of refusing to receive and distribute the Lord’s heavenly bread. In the plainest and most obvious meaning of Matthew’s metaphor, if the people living in your house are poor, it’s because you are not feeding them. You have no one to blame but yourself.
You will always have poor instruction, but there is only one written gospel.
Exit Peter. Enter Timothy.
Richard and Fr. Marc discuss Matthew 26:6-13.
Episode 393 Matthew 26:6-13; Music:
With Regards by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4636-with-regards
License: https://filmmusic.io/standard-license
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This week, Fr. Paul critiques the biblical priests as the first platonists who sought control by making out of the many words of God’s instruction a platonic oneness—“the teaching,” so to speak—which they refer to as “the Torah.” (Episode 182)
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Sometimes we want so desperately for Jesus to be a super hero that we willfully ignore what is written before our eyes. Faced with powerful religious chiefs and elders—men whose position and power in Israel depends on the approval of the very people they mistreat—we ourselves are blinded by titles and want to make the phrase “son of man” into a title of equal or greater value. But it’s not, because Matthew is critiquing titles and the trail of lies and abuse that follows them.
In biblical terms, son of man means “ordinary human being.” In the Gospel of Matthew, Jesus stands before the supposed rulers of the people as an ordinary child of Adam, just like you and me. He has no one to impress, no need to please, and no reason to fear. His only concern is his Father’s desire, that he take every situation, including his impending death, as an opportunity to teach Scripture.
Richard and Fr. Marc discuss Matthew 26:1-.5
Episode 392 Matthew 26:1-5; Music:
Grand Dark Waltz Allegretto by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/7920-grand-dark-waltz-allegretto
License: https://filmmusic.io/standard-license
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This week, Fr. Paul introduces his presentation of Genesis 24 touching on Isaac’s role and the significance of what he terms the prolegomena of the story. (Episode 181)
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Whatever term we use to describe it, be it “worldly,” “earthly,” “materialistic,” or the more precise biblical phrase, “of the flesh,” the fact is, the way we think and speak is dominated and controlled by our fears and desires. We fear judgment, so our hands bend the commandment into a cultural bludgeon. We desire comfort, so our minds twist the written gospel into an amorphous oral tradition, accessible over a cup of coffee without disciplined study or memorization. As such, we find ourselves safe and sound inside our borders, under our flags, while others burn. The exact opposite of St. Paul in 1 Corinthians, we are comfortable and cozy while others hunger and thirst. In light of Matthew 25, it’s no wonder we believe that wrought memorization is a waste of time.
Richard and Fr. Marc discuss Matthew 25:41-46.
Episode 391 Matthew 25:41-46; Music:
Feral Angel Waltz (feat. Alexander Nakarada) by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/7915-feral-angel-waltz
License: https://filmmusic.io/standard-license
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This week Fr. Paul takes questions and discussion on the meaning and usage of Hebrew terminology in Genesis. (Episode 180)
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Repetition is the foundation of knowledge. A student repeats vocabulary. An athlete repeats a physical movement. An apprentice repeats a task. A reporter repeats what someone else said so that it can be heard. Whether memorizing, practicing, recounting, drilling, or mastering, repetition is a common denominator of all forms of education. More than this, in Scripture, repetition represents an attention to detail intent on telling a story as it unfolds, literally, with no allowance for assumptions.
Scripture does not talk about a story; Scripture is the story!
Richard and Fr. Marc discuss Matthew 25:34-40.
Episode 390 Matthew 25:34-40; Music:
Beauty Flow by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5025-beauty-flow
License: https://filmmusic.io/standard-license
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In this week’s episode, Fr. Paul explains Hebron’s significance in Genesis 23 as the place of fraternity when human beings return to the adamah. (Episode 179)
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The opening verses of the Judgment in Matthew 25 establish what the Bible repeatedly proclaims on every page, within every paragraph, and in every single verse. There is one power, one judge, and one authority in the Bible. On the precipice of the Crucifixion, Matthew reminds us that the weakling sheep whom we are about to pierce is also God’s anointed. You know, the God of Abraham, of whom Paul said, “do not be deceived, God is not mocked.” That God. Matthew thought it would be a good idea to give you a preview of his throne before his son’s execution, just in case you missed that verse.
Richard and Fr. Marc discuss Matthew 25:31-33.
Episode 389 Matthew 25:31-33; Music:
Crossing the Chasm by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3562-crossing-the-chasm
License: https://filmmusic.io/standard-license
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In today’s episode Fr. Paul continues his discussion of Genesis 23. (Episode 178)
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The human being approaches every situation with the satanic question, “What’s in it for me?” From there, we establish goals, define measurements, and declare success when we hit our numbers. This works great in the boardroom but hasn’t helped much with school shootings and truly, has no place in the Kingdom of the Heavens.
In the parable of the talents, the Master’s investment is measured, not in mammon, but as wisdom. In this sense, it can’t be counted like a membership roll or photographed like a tomb of stone—sorry—did I say tomb, I meant building project. Whether you have one person or one thousand in church on Sunday, there is only one Judge who can assess whether or not his investment has paid off, and it has nothing to with numbers or stones.
Richard and Fr. Marc discuss Matthew 25:28-30.
Episode 388 Matthew 25:28-30; Music:
Evening Fall (Harp) by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3720-evening-fall-harp-
License: https://filmmusic.io/standard-license
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In this week’s episode, Fr. Paul begins his discussion of Genesis 23. (Episode 177)
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To modern students of the Bible, it seems unfair that the least capable servant—to whom the least was given—was treated the most harshly by the Lord. Fortunately, for those in need, the Lord’s mercy is not our mercy. Truly, from the twisted perspective of our backward understanding of mercy and justice, the Lord is definitely unfair.
Richard and Fr. Marc discuss Matthew 25:24-27.
Episode 387 Matthew 25:24-27; Music:
Burn The World Waltz by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/7912-burn-the-world-waltz
License: https://filmmusic.io/standard-license
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This week, Fr. Paul wraps up and extended Q and A session following his reading of Genesis 22. (Episode 176)
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The parable of the Talents must be heard in the context of Matthew’s storyline. Jerusalem is about to fall. Jesus has repeatedly warned everyone to make ready for the end. In American terms, the market is about to crash forever. The makers of widgets and the economy that supports them are doomed. In this context, only a fool (or someone who has not read Matthew—is that a tautology?) would take the Parable of the Talents as advice on how to engage people to build a better marketing plan.
Quite the opposite, Matthew’s story is a cautionary tale against trusting in mammon, which is of little use in light of chapter 24. So why do we repeatedly blaspheme Matthew’s teaching by using his parable to talk about material things like stewardship and building programs? For the same reason our society belittles teachers and worships the merchant class: because given a choice between God and mammon, we choose mammon.
Richard and Fr. Marc discuss Matthew 25:19-23.
Episode 386 Matthew 25:19-23; Music:
A Successful Company by MusicLFiles
Link: https://filmmusic.io/song/7966-a-successful-company
License: https://filmmusic.io/standard-license
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In Scripture, Fr. Paul explains, when a word can be removed without being missed, it’s usually an indication of the term’s significance in the broader storyline. (Episode 175)
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The Parable of the Talents is a story about work assignments. How much work can each person do? How will each person—from the least to the greatest—be judged for the results of their work? Everyone is accountable for doing this work. What is the work assignment in Matthew? Obviously (for those who have ears to hear), to do the will of the Father of Jesus. In the Parable of the Talents, to work God’s field with the heavy investment of his ordinances until he returns. Not to bury it, but to work it and expand it to all nations and the four corners of the earth.
Richard and Fr. Marc work Matthew 25:16-18.
Episode 385 Matthew 25:16-18; Music:
Round Drums by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4308-round-drums
License: https://filmmusic.io/standard-license
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In today's program, Fr. Paul notes the unmissable parallel between Genesis 22 and 26. As always, it's only unmissable, he explains, when you hear Genesis in the original Hebrew. (Episode 174)
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No parable is more widely abused than the Parable of the Talents. On the heels of a series of Matthean stories that warn of destruction and judgment, the Master assigns a duty to each of his slaves in anticipation, yet again, of the coming judgment. He does not want their money. He has no interest in their stewardship plans or building programs. Nowhere is their talk of parish growth or volunteer sign-up sheets. Lastly, and most importantly, when Matthew uses the word “talents,” he is not talking about our special, unique gifts from God. He is talking about the content of St. Paul’s teaching.
Richard and Fr. Marc discuss Matthew 25:14-15.
Episode 384 Matthew 25:14-15; Music:
As I Figure by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3383-as-i-figure
License: https://filmmusic.io/standard-license
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In this week’s episode Fr. Paul’s explains Abraham’s obedience and its functions in the content of the Pauline epistles. (Episode 173)
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People who live comfortably look to religion as a source of comfort and stability. They construct their religious worldview as the Pharaohs of old built pyramids of stone: to maintain a self-serving status quo.
Nobody living in comfort wants their situation to change. Nobody wants to answer for their sins. Nobody wants to stand before the terrible and dread judgment seat of Christ. That’s why nobody wants to hear what the gospel of Matthew is saying. But whether you hear it or not, truly, truly, I say to you: it still applies.
Richard and Fr. Marc discuss Matthew 25:10-13.
Episode 383 Matthew 25:10-13; Music:
Anguish by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3373-anguish
License: https://filmmusic.io/standard-license
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Today, Fr. Paul begins his discussion of Genesis 22, correcting the common mistranslation “only son” while noting the passage’s interconnection with the servant poems of Isaiah, and later, the New Testament. (Episode 172)
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For those who impose a triumphalist or sectarian premise on the Bible, it is impossible to hear the Parable of the Ten Virgins. Even if they accept Matthew’s warning that the church will be judged—even if they understand that the virgins represent churches—they immediately assume that their church is numbered among the prudent. But the very fact of a Matthean reckoning implies that the jury is still out for all of us. So, the question is, is the body of our church prepared for the arrival of the Bridegroom? Since all ten virgins (representing all the churches of the earth) were found sleeping at the wheel, how did some manage to survive? What should your church be doing to scrape by on that day, despite itself?
Richard and Fr. Marc discuss Matthew 25:5-9.
Episode 382 Matthew 25:5-9; Music:
Pulse by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4250-pulse
License: https://filmmusic.io/standard-license
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This week Fr. Paul explains that the God of Scripture controls life and death, noting the advantage of using extreme examples when teaching. (Episode 171)
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Fr. Marc and Richard reflect on their editorial decision regarding Fr. Fouad Saba’s speech in Chicago on May 20, 2021.
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The Lord’s warning in Matthew 10, “I did not come to bring peace, but a sword,” (10:34) is often abused as a justification for militarism. In truth, as with so much biblical imagery, this verse exemplifies the Bible’s Ezekielian appropriation of the kingly symbols of power. The sword, the destruction of cities, exile, the decimation of populations by half, violent retribution against wicked leaders, and now, in Matthew 25, the casting out of the imprudent, all point back to the division heralded by Jesus in Matthew 10.
Wherever the Torah is preached, the Lord brings division: “one will be taken,” he proclaims, “and one will be left.” (24:40-41)
Therefore, Paul warns Timothy:
“Study, to present yourself approved to God, as a workman that need not be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Richard and Fr. Marc discuss Matthew 24:1-4.
Episode 381 Matthew 25:1-4; Music:
Twisted by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4552-twisted
License: https://filmmusic.io/standard-license
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This week Fr. Paul explains that God himself will assess our function concerning our brother on the last day, based on the content of the Torah. (Episode 170)
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The challenge of hearing Scripture has never been more difficult. Each of us is trained to hear what we want to hear. We decide what we think about God before we crack the first page. Then, when God says or does something that does not confirm or conform to the graven image in our mind, we tighten our blinders, adjust our earplugs, and fine-tune our theology to work around what is written. We excuse and defend our well-fashioned idol when we should be feeding our brothers and sisters with the bread of the gospel, as instructed.
“Blessed is that slave whom his master finds so doing when he comes.”
Richard and Fr. Marc discuss Matthew 24:45-51.
Episode 380 Matthew 24:45-51; Music:
Cool Rock by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3552-cool-rock
License: https://filmmusic.io/standard-license
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This week Fr. Paul discusses the implications of the creation of human beings out of the dust of the ground. (Episode 169)
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Names have functional meaning. Students of this podcast know that our ability to hear a name spoken in the original language can unlock the meaning of a sentence, within a paragraph, within a story. In some cases, a common word taken from the story, like γρηγορέω, enters spoken language as a proper noun, unlocking the story’s meaning in everyday situations.
In 2021, I’m rooting for εμβολιάζω.
Richard and Fr. Marc discuss Matthew 24:42-44.
Episode 379 Matthew 24:42-44; Music:
Carpe Diem by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3478-carpe-diem
License: https://filmmusic.io/standard-license
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This week Fr. Paul explains the importance of the parallel between the Hebrew words Tohu wa-bohu and ʻâphâr in Genesis. (Episode 168)
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Paschal Greetings from the Bible as Literature Podcast.
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In the inaugural episode of Vexed, Andrea explains the meaning of the program's title.
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The Paschal Homily of St. John Chrysostom rallies excitement among Orthodox Christians every Easter. We are called to "rejoice together – rich and poor, sober and slothful" – a poignant reminder for those who quibble over divisions among us today.
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In the film Avengers: Infinity War, the story’s arch-villain, Thanos, destroys one-half of humanity with the snap of a finger. In the Book of Genesis, and later, in the Gospel of Matthew, one-half of humanity is threatened, not by an arch-villain, but by God himself. This mechanism, in which God undermines instead of lifting up, in which heroes fall instead of rising, is the Bible’s literary bulwark against the machinations of imperialism. Unfortunately for Jerusalem and Rome—unlike the Marvel Cinematic Universe—if the Lord snaps his fingers in the Bible, it can’t be undone.
Richard and Fr. Marc discuss Matthew 24:36-41.
Episode 378 Matthew 24:36-41; Music:
Take a Chance by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4457-take-a-chance
License: https://filmmusic.io/standard-license
Strength Of The Titans by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5744-strength-of-the-titans
License: https://filmmusic.io/standard-license
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This week, Fr. Paul takes the opportunity of our questions to stress the difference between the Hebrew terms ṣaddîq and yāḵaḥ. (Episode 167)
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It’s been nearly two millennia since Matthew’s Gospel was written—that’s roughly 80 generations. Every 25 years, for the last 2000 years, every generation has been warned about the end, but the end has not yet come.
So what does Jesus mean when he says, “Truly I say to you, this generation will not pass away until all these things take place”?
Richard and Fr. Marc discuss Matthew 24:32-35.
Episode 376 Matthew 24:32-34; Music:
Cinematic Suspense Series Episode 008 by Sascha Ende®
Link: https://filmmusic.io/song/7669-cinematic-suspense-series-episode-008
License: https://filmmusic.io/standard-license
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In the Bible, Fr. Paul explains, Abe is not honest, the nations look good, and (sorry Plato) life is not about you. (Episode 166)
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As Matthew 24 consolidates the fall of Jerusalem (and therefore, the fall of Rome) the centrality of St. Paul’s teaching of the Cross comes clearly into view. The glory of God’s Kingdom can only be present to us through the destruction of human infrastructure and might.
Richard and Fr. Marc discuss Matthew 24:29-31.
Episode 376 Matthew 24:29-31; Music:
Edm Detection Mode by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4987-edm-detection-mode
License: https://filmmusic.io/standard-license
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Today, Fr. Paul begins his discussion of Genesis 20, noting functional parallels with the Roman household in the New Testament. (Episode 165)
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In Matthew’s gospel, it’s the teaching you follow that controls how you understand what you see. So when “false Christs and false prophets arise and show great signs and wonders,” your only hope is to hear what Jesus told you in advance: the truth is not out there. “On the contrary, the word is very near you, in your mouth and in your heart, that you may follow it.” (Deuteronomy 30:14)
Richard and Fr. Marc discuss Matthew 24:23-28.
Episode 375 Matthew 24:23-28; Music:
March of the Spoons by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4021-march-of-the-spoons
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In this week’s program, Fr. Paul takes questions on Genesis 19 dealing with the action of Lot’s daughters and the trap of reading in translation. (Episode 164)
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It is human instinct to nest before giving birth, pack before a trip, and plan around bad weather. Safety, supplies, and comfort are the hallmarks of city life—or so we tell ourselves. But what to do when destruction comes? When human nesting instincts can’t save a nursing mother, and you don’t have time to grab your supplies? Leave the city, Matthew exclaims, and follow Jesus into the wilderness.
Richard and Fr. Marc discuss Matthew 24:19-22.
Episode 374 Matthew 24:19-22; Music:
Take the Lead by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4458-take-the-lead
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul notes the interplay between Genesis and Ezekiel and the remembrance of God’s promise to Abraham. (Episode 163)
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Power and ideology are joined at the hip. There’s no point in saying “religious” ideology since (and let’s be honest with ourselves) all ideology in all its forms—secular or otherwise—is religion predicated on fear. Will we have enough? Will we be safe? Will we suffer?
In Matthew, the answer is clear: God will provide what you need, you may not be safe, and you will likely suffer. Your fear of these things, encoded in your ideologies, is what gives power to those who oppress you and you the power to oppress.
So stop being a coward and start trusting in the voice of the Shepherd, contained in his scroll.
Richard and Fr. Marc discuss Matthew 24:15-19.
Episode 373 Matthew 24:15-19; Music:
Ethernight Club by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/7612-ethernight-club
License: https://filmmusic.io/standard-license
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This week, Fr. Paul begins his discussion of Genesis 19, explaining God’s just judgment in the story. (Episode 162)
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When we refer to an interpretation or discuss interpretation theories, we do so to claim authority over the text or to avoid accountability. A written text in any language says what it says. You need only see with your eyes what is written on the pages. Note the use of the plural: “pages.” You have to take it all in, over and over again, paying close attention to the original languages. The act of searching the text is not theory. It is an action. Either you search the text or you don’t. We like to debate interpretations and theories of interpretation because it is much, much easier than spending the rest of our lives pouring over and hearing the words on the page. Unfortunately, the only way to hear what someone is saying is to actually listen to what they say. If we are not doing this, everything we say about the Bible is vain talk.
So don’t ask what a word means. Instead, search the Bible from cover to cover and learn how the Bible itself interprets that word. In Matthew’s gospel, you’ll quickly discover that Matthew is talking about Matthew’s gospel.
Richard and Fr. Marc discuss Matthew 24:9-14.
Episode 372 Matthew 24:9-14; Music:
Thatched Villagers by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4481-thatched-villagers
License: https://filmmusic.io/standard-license
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This week, Fr. Paul concludes Genesis 18 noting the self-righteousness of Abraham. (Episode 161)
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It’s tempting to think that the study of literature—the discipline of hearing and understanding the written word—is more accessible than the so-called “hard sciences.” Our collective laziness bolsters this ill-conceived but commonly held view. Unlike Semitic languages, anyone can pronounce English words correctly without analyzing grammar or syntax. This basic fact enables an army of post-modern charlatans to ramble endlessly about “what the Bible means to them.”
A written text in any language says what it says. In the Bible’s case, the text was written before us and existed without us for millennia. To the extent we factor ourselves into its meaning, we are incapable of hearing what the author presented to another audience long before we were born.
Don’t be misled, Jesus warns. You can’t read the signs until the Bible rewrites you.
Richard and Fr. Marc discuss Matthew 24:4-8
Episode 371 Matthew 24:4-8; Music:
Hitman by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3880-hitman
License: https://filmmusic.io/standard-license
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In this week’s episode Fr. Paul begins his reading of Genesis 18. (Episode 160)
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It is practically impossible for human beings to consider any question without worrying about what’s in it for them. Unfortunately (or fortunately) for us, the Lord’s teaching in Matthew disallows this question. Jesus blows past the many anxious and self-involved human questions to posit the post-apocalyptic, divine premise of Genesis: everything created is already returning to the dust. Based on this premise, there is only one question: is there anything that does not pass away?
Richard and Fr. Marc discuss Matthew 24:1-3.
Episode 370 Matthew 24:1-3; Music:
Darkest Child by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3615-darkest-child
License: https://filmmusic.io/standard-license
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This week, Fr. Paul concludes his discussion of Genesis 17. (Episode 159)
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Heralding his Father’s Kingdom, Jesus bookends the conquest of Jerusalem in Matthew with the same words that announced his entrance: “Blessed is he who comes in the name of the Lord.” Ending this section with a warning: “from now on you will not see me until you say” Matthew’s gospel extends God’s mercy to Jerusalem one last time. All of us have one final chance to confess our unrighteousness; One last opportunity to seek shelter under God’s wings instead of security wrought by the work of our own hands.
Richard and Fr. Marc discuss Matthew 23:37-39.
Episode 369 Matthew 23:37-39; Music:
Big Drumming by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/7524-big-drumming
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul explains that circumcision was given to undermine Hellenistic culture. (Episode 158)
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Whether fighting for your values or fighting for justice, Matthew’s gospel begs the question: who are you fighting? In human narratives—egotistical by nature—you are the good guy, fighting your enemy. This compelling personal narrative, born of ego and shaped by your experience, is a rejection of God. In Scripture, you, yourself, are the Lord’s enemy.
Instead of trying to bring the Bible to your life—to make it relevant for today—so that you can judge your neighbor, you must transport yourself into the Bible’s world, where you are judged, where you are the hypocrite of Matthew 23.
To borrow a line from Brian Morton: “We’d all be better readers if we realized that it isn’t the writer who’s the time traveler. It’s the reader.”
Richard and Fr. Marc discuss Matthew 23:33-36.
Episode 368 Matthew 23:33-36; Music:
Heroic Age by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3870-heroic-age
License: https://filmmusic.io/standard-license
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This week, Fr. Paul begins his discussion of Genesis 17, noting the significance of name changes in the Bible. (Episode 157)
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Ancestor worship is as old as dirt. Whether we lift up our ancestors or condemn them, our true concern is how others see us and what our children will think of us. We pontificate about being on “the right side of history” because we want to be right, even as the Prophets announce the condemnation of history and the Law proclaims that all of us are wrong.
In Matthew, Jesus exposes the whole conversation as a big scam. The question is not which ancestor was right. On the contrary, the point is that all humans are unrighteous and no better than those who went before us.
Richard and Fr. Marc discuss Matthew 23:29-32.
Episode 367 Matthew 23:29-32; Music:
Trouble With Tribals by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/6427-trouble-with-tribals
License: https://filmmusic.io/standard-license
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In this weeks episode, Fr. Paul concludes his discussion of Genesis 16, noting the appearance and subsequent itinerary of Beer-lahai-roi. (Episode 156)
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In Ezekiel 13, the prophet warns against those who speak their own words, the inspiration of their own thoughts, from their own heart. Such prophets, Ezekiel warns, spread lies and build whitewashed walls; the Lord is against them, he warns, and the work of their hands will surely fall.
Richard and Fr. Marc discuss Matthew 23:25-28.
Episode 366 Matthew 23:25-28; Music:
Unnatural Situation by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4567-unnatural-situation
License: https://filmmusic.io/standard-license
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Elucidating the Hebrew scripture by means of his knowledge of Arabic and drawing upon the Latin text, this week Fr. Paul discusses the mistreatment of Hagar and the interesting play on Exodus in Genesis 16. (Episode 155)
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The benefit of following a lectionary is that it forces those in church to hear the assigned reading with no regard for who is present, how they sin, or what they prefer to hear. If they are present, the judgment of the reading applies to them. Period. Full stop.
When we deceive ourselves, picking and choosing the reading or the verse; when we attempt to discern what should be emphasized or what we think applies to us; we imagine that we are something, when we are nothing. We make ourselves a god.
In the Bible, the only thing worse than a city-builder is a city-builder with a god complex.
Richard and Fr. Marc discuss Matthew 23:23-24.
Episode 365 Matthew 23:23-24; Music:
Gearhead by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3799-gearhead
License: https://filmmusic.io/standard-license
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This week Fr. Paul reiterates that scripture calls all the nations to live in their cities as though they were sheep in the wilderness. (Episode 154)
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Be they religious or philosophical, human systems of thought seek to discern what is good and what is evil. The Gospel of Matthew dynamites this approach by usurping human power structures and dismantling human ethics, replacing both with God’s divine judgment, firmly seated outside our control and beyond our understanding.
Richard and Fr. Marc discuss Matthew 23:16-22.
Episode 364 Matthew 23:16-22; Music:
MTA by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4009-mta
License: https://filmmusic.io/standard-license
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In today’s episode, Fr. Paul begins his discussion of Genesis 15 and the covenant with Abram. (Episode 153)
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Following the Old Testament’s line, which sets Israel apart to demonstrate that Israel is no better, Matthew’s condemnation of the Scribes and Pharisees consolidates the Bible’s rejection of exceptionalism.
Where nations, religions, institutions, social groupings, and even families scramble to proclaim, “become like us,” resoundingly, the biblical writers warn everyone, “do not become like us!”
Richard and Fr. Marc discuss Matthew 23:13-15.
Episode 363 Matthew 23:13-15; Music:
Eastern Thought by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3692-eastern-thought
License: https://filmmusic.io/standard-license
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This week, Fr. Paul concludes his discussion of Genesis 14, noting the special meaning of Melchizedek’s name and the significance of the rare designation, priest of God Most High. (Episode 152)
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While American Christians fight for social relevance in the culture wars, the writers of the New Testament cancel themselves.
Enough said.
Richard and Fr. Marc discuss Matthew 23:5-12.
Episode 362 Matthew 23:5-12; Music:
Terminal by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4478-terminal
License: https://filmmusic.io/standard-license
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In today’s episode, Fr. Paul kicks off the new year with a discussion of Genesis 14, noting that the people do not return to the so-called land of Canaan but to the heavenly Zion. (Episode 151)
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Blinded by extreme solipsism, it is practically impossible for Americans to recognize—let alone obey—correct words spoken on the lips of people we consider wrong or evil.
Where God uses the hypocrisy of his followers to enlighten the world, we use the same to destroy it. Like childish teenagers reveling in stupidity and empty rebellion, we use the hypocrisy of others to avoid accountability for our own. We embrace destruction to prove that we don’t have to listen.
Thankfully, Jesus addressed this sin long before there was a United States, and his words will stand long after we are gone:
"The scribes and the Pharisees are seated on the chair of Moses; so practice and observe whatever they tell you...” (Matthew 23:2-3)
If ever there were a New Year’s pledge that could save the country, this is it.
Richard and Fr. Marc discuss Matthew 23:1-4.
Episode 361 Matthew 23:1-4; Music:
Jackhammer by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4065-jackhammer
License: https://filmmusic.io/standard-license
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In this week’s episode, Fr. Paul explains that Genesis 13 provides the lexicon for the rest of the story. (Episode 150)
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On this Christmas Eve, it is important to remember that the birth of Jesus is good news for the poor and the oppressed because it heralds the ascendancy of God’s Law over the tyranny of human authorities.
Beginning with David and then Caesar, even now, Jesus the Christ tramples underfoot every pretender to his Father’s throne.
“For he must reign until he has put all his enemies under his feet; and the last enemy that shall be destroyed is death.” (1 Corinthians 15:25-26)
May the birth of Jesus Christ put to death all human claims on power; may the poor eat and be satisfied; and may those whoa are proud upon the earth be scattered in the imagination of their hearts.
Richard and Fr. Marc discuss Matthew 22:41-46.
Episode 360 Matthew 22:41-46; Music:
Ignosi by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3899-ignosi
License: https://filmmusic.io/standard-license
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In today’s program Fr. Paul notes that God continues his promise in spite of Abram, touching briefly on the Epistle for the Sunday before Christmas from St. Paul’s Letter to the Hebrews. (Episode 149)
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If any human ability can be said to manifest the power of God, it is our ability to speak. When we speak words, there are only two possibilities: 1. That we are saying something informed and useful, meaning we teach something, or, 2. That our speech is uninformed and unhelpful, and therefore, destructive. For the biblical tradition, there is no middle ground on this point. When you speak, you are responsible for teaching; moreover, in the sight of God, when you teach, you had better know what you are talking about.
That is why, in Mathew, the love of God’s law precedes the love of neighbor.
Richard and Fr. Marc discuss Matthew 22:34-40.
Episode 359 Matthew 22:34-40; Music:
Greko (Sketch) by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3826-greko-sketch-
License: https://filmmusic.io/standard-license
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In today’s program, Fr. Paul concludes his discussion of Abram by touching on the covenant of circumcision. (Episode 148)
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It is genuinely tragic that religion, intended to set our minds on heavenly things, is repeatedly debased by the preoccupation of religious people with worldly things. The biblical story calls us to look past human transience to the things that are eternal—“the things,” Jesus teaches, that pertain “to God.”
Meanwhile, the fundamentalists in Matthew are debating property rights.
Richard and Fr. Marc discuss Matthew 22:29-33.
Episode 358 Matthew 22:29-33; Music:
Sunday Dub by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4435-sunday-dub
License: http://creativecommons.org/licenses/by/4.0/
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This week Fr. Paul explains that Israel is chosen in Scripture, not because it is special, but in order to demonstrate that all the nations, including Israel, are the same. (Episode 147)
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If you are happy with the way things are—if you own property, if your business is thriving, if existing social and religious institutions work in your favor, the last thing you want in your town is a prophet. A prophet brings news that God will bring an end to the current situation. A prophet warns of God’s wrath and judgment. In fulfillment of the prophets, Jesus proclaims this judgment in the Resurrection and the coming Kingdom.
Of course the Sadducees say there is no Resurrection.
Richard and Fr. Marc discuss Matthew 22:23-28.
Episode 357 Matthew 22:23-28; Music:
Beach Party by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3429-beach-party
License: http://creativecommons.org/licenses/by/4.0/
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Today, Fr. Paul concludes his discussion of the oaks, emphasizing the truth, the whole truth, and nothing but the truth.(Episode 146)
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In a parable seemingly written for our present historical moment, this week’s reading from Matthew dynamites any and all claims made by any and all people on social, moral, economic, civic, legal, or cultural dominance. Pharisees and Herodians—the would-be government of Jerusalem—want to take control away from Caesar's sitting government, itself a religion organized around a self-proclaimed “Son of God.” Each party wants control of the Temple-Palace complex. That last bit is critical. The Temple and the Palace were a single institution in the ancient world. That’s why the Pharisees dragged the Herodians into the debate. In Matthew, this debate is not between church and state, as is often and cheaply claimed, but between two human religious factions, Jews and Gentiles, each self-organized around the lust for power.
Richard and Fr. Marc discuss Matthew 22:15-22.
May the Lord bless your Thanksgiving table with gratitude for his bounty, heaped generously upon our unkindness toward one another, and may he have mercy upon us.
Episode 356 Matthew 22:15-22; Music:
I Feel You by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3894-i-feel-you
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul reminds us that the Bible is a totality, with all its stories written together, in tandem. (Episode 145)
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In the year of our Lord 2020, Matthew’s warning that we are not to judge our neighbor draws a scowl from those who hear it, even as Christians themselves dismiss it. No sooner do we give lip service to this teaching than we scramble to find self-justifying theories that separate us from others. We want to know that we are right; that we are safe; that we can protect and control what we have: we want assurances that God has chosen us.
We want to be called his friends.
Friend, in Matthew’s gospel, that is not good news.
Richard and Fr. Marc discuss Matthew 22:8-14.
Episode 355 Matthew 22:8-14; Music:
Longing and Concern by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3999-longing-and-concern
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program Fr. Paul touches on the importance of God’s blessings and curses at the beginning of Genesis 12. (Episode 144)
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In Matthew’s gospel, the notion of a guest is a useful metaphor. A guest owns nothing, controls nothing, provides nothing, and can do nothing when the host asks them to leave. If you hate being at the mercy of another, the best way to deal with their invitation is to throw it in the trash.
Unfortunately for those who shun God’s invite in Matthew, the Lord is not from Minnesota, and, as such, his aggression against them is definitely not passive.
Richard and Fr. Marc discuss Matthew 22:1-7.
Episode 354 Matthew 22:1-7; Music:
Stormfront by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4421-stormfront
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul returns to his general commentary on the book of Genesis with a discussion of the literary hinge or turning point at the end of Genesis 11, which serves as a jumping off point to the so called “scriptural story” of Abraham. (Episode 143)
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When human beings seek security and safety, they base their defense on brick and mortar buttressed by a fierce criticism of those they deem unrighteous. What to do when that criticism bounces back like a missile, and your only defense is the stone of instruction, which you rejected?
21:25 women are going to have children
Richard and Fr. Marc discuss Matthew 21:40-45.
Episode 353 Matthew 21:40-45; Music:
Poofy Reel by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4228-poofy-reel
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul concludes his series on the Itinerant word in Genesis 1-11 noting the centrality of divine judgment and the folly of human ethics. (Episode 142)
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When Matthew—or any other gospel—applies a text from the Old Testament, that’s exactly what it is: an application of something old to a new situation. The original teaching itself is static, but the way it is used depends on the new situation presented by the author. In the case of Isaiah 5, we know that the Lord is frustrated with worseless fruit, something Matthew addressed earlier in the curse of the fig tree, so why does Matthew bring up the parable of the vineyard?
Richard and Fr. Marc discuss Matthew 21:33-39.
Episode 352 Matthew 21:33-39; Music:
Trio for Piano, Cello, and Clarinet by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4547-trio-for-piano-cello-and-clarinet
License: http://creativecommons.org/licenses/by/4.0/
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Exactly fifty years ago on Monday, October 26 1970, Fr. Paul gave his first lecture at Balamand Seminary in Lebanon, marking the beginning of his incredible academic career. This week, on Monday, October 26, 2020, OCAB Press announced the publication of his latest book, Decoding Genesis 1-11. Touching on themes from this book, in today’s program Fr. Paul explains that Psalms 7, 8 and 9 are meant to be heard together as a trilogy. (Episode 141)
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When anyone gathers to accomplish a task, there are plenty of people who express a willingness to help and no shortage of expert opinions about the work itself and how it should be completed. Great. With all this amazing expertise and positive thinking, there should be no trouble completing the task, right? Guess again.
One way to solve this problem is to pay people and hold them accountable if they do not deliver. This is the most effective way.
Another approach might be to tap peoples’ motivations, play on their emotions, or otherwise employ psychology to feed their ego in some way. In the field of social media, this is called a “free service.” You get to use a bunch of “free” technology that feels great, so long as you let it suck your soul, monetize your personal life, waste your time, and accelerate the demise of your civilization. In this approach, you don’t tell someone to do something because it is necessary or correct. You lie to them in order to get what you want. Some people refer to this as success.n
The third option is called, “the cause.” If someone is committed to the cause, even when they do not want to do the work, get nothing from it and take no pleasure in it—even when they protest—they get it done. Only when someone does the work under this pressure—against their will—can the Lord be certain that their praise is not empty lip service.
Richard and Fr. Marc discuss Matthew 21:28-32.
Episode 351 Matthew 21:28-32; Music:
Faster Does It by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3741-faster-does-it
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul begins his discussion of Psalm 82 and Psalm 8 as they relate to Genesis 1-11. (Episode 140)
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In Matthew 13, Jesus invokes the prophecy of Isaiah against those unable to grasp his teaching because of their ignorance of Scripture:
“Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. In their case the prophecy of Isaiah is being fulfilled, which says:
‘You will keep on hearing, but will not understand; you will keep on seeing, but will not perceive; for the heart of this people has become dull, with their ears they scarcely hear, and they have closed their eyes, otherwise they would see with their eyes, hear with their ears, and understand with their heart and return, and i would heal them.’
Perhaps that’s why, after having cursed the fig tree, Jesus consigns the chief priests and the elders of the people to wallow in their ignorance.
Richard and Fr. Marc discuss Matthew 21:23-27.
Episode 350 Matthew 21:23-27; Music:
Blown Away - No Percussion by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3447-blown-away---no-percussion
License: http://creativecommons.org/licenses/by/4.0/g
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This week Fr. Paul concludes his discussion of the term field, revisiting critical themes from previous episodes, and challenging the common practice of defining words. (Episode 139)
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Critics of the Bible puzzle over cursed fig trees and bristle at violence in the Old Testament, all the while ambivalent to modern atrocities carried out in the name of civil society. One need look no further than the forgotten children of Syria, the devastation in Yemen, or the violence committed against migrant children in this country to understand why biblical metaphor employs the currency of violence.
We are shocked by biblical violence because we are blind to the violence already in our hearts. The lesson of the fig tree is a warning to those who dwell in cities built by violence: there is an expiration date on God’s patience with the cruelty of human hands.
Richard and Fr. Marc discuss Matthew 21:18-22.
Episode 349 Matthew 21:18-22; Music:
Unnatural Situation by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4567-unnatural-situation
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program Fr. Paul continues his discussion of the word “field” in Genesis, noting that the term has a meaning, a connotation, and a function in the Bible. (Episode 138)
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When human beings think of worship, our natural inclination is to understand prayer as a bargain with God: if I praise you, Lord, this will happen for me. If we praise you correctly, we will prosper. If we praise you, our “righteous” goals will be achieved. From this idolatrous and self-serving fundamentalism proceeds all manner of evil: People who engage in wickedness imagine that they are pure; they approach God in prayer thinking not of their sins but of others; by way of a delusional self-portrait of cultic purity, such worshippers impose their will on their neighbor, often with violence. In Matthew, Jesus pushes back against these lies, showing us, instead, that true worship must be offered from a position of weakness.
Richard and Fr. Marc discuss Matthew 21:12-17.
Episode 348 Matthew 21:12-17; Music:
Highlight Reel by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3876-highlight-reel
License: http://creativecommons.org/licenses/by/4.0/
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This Week, before entering into a discussion of the word “field”, Fr. Paul takes a question from Richard regarding the Spirit of God in Scripture. (Episode 137)
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In the triumphant entry into Jerusalem portrayed in Matthew’s Gospel, Jesus is adorned with the standard symbols of a Roman procession: the crowds, evoking bread and circuses; the donkey, a mockery of Caesar Augustus who elevated his stallion to the rank of consul; the gossip in the city, “who is this,” evoking the image of a rising star, a general returning to Rome in victory, suddenly thrust onto center stage.
But unlike other generals, Jesus did not enter the city to win its favor, but to destroy it through his defeat, transferring all power and victory to the throne of his Father.
Richard and Fr. Marc discuss Matthew 21:6-11.
Episode 347 Matthew 21:6-11; Music:
The Path of the Goblin King by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4503-the-path-of-the-goblin-king
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul notes that the phrase "spiritual life" is nowhere to be found in the Bible, which speaks instead of life bestowed by the Spirit. (Episode 136)
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In battle, the US Marine Corps trains their soldiers to “adapt, improvise, and overcome” in carrying out the mission. Leading up to Matthew 21, Jesus has been making plans to carry out his mission with little help from his followers. Only now, on the eve of battle, does he find two able recruits—two blind men—willing to listen. So Jesus adapts and improvises. In place of James and John, he sends two scruffy blind militia ahead to scout the terrain. As to whether or not Jesus overcomes, you may have to re-read St. Paul’s letters a few hundred times before you can hear Matthew’s answer. He who has ears to hear, let him hear!
Richard and Fr. Marc discuss Matthew 21:1-5.
Episode 346 Matthew 21:1-5; Music:
Darkling by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3616-darkling
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul explains that in Scripture, the same item or reality can be either life-giving or disastrous, according to the will of God. (Episode 135)
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In Matthew, the question of faith or “trust” in the Lord is not a matter of confession, but action. In chapter 9, two blind men proclaimed their trust in Jesus only to disobey him. In chapter 20, we find the same template—two bling men; but now, with Jerusalem just around the corner, the stakes are much higher. Instead of questioning their trust, Jesus cuts directly to the chase, asking whether or not they submit their will to the will of his Father. Where James and John failed, can two blind beggars fill-in?
Richard and Fr. Marc discuss Matthew 20:29-34.
Episode 345 Matthew 20:29-34; Music:
The Second Coming Instrumental by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4507-the-second-coming-instrumental
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul explains that in Genesis, with respect to their behavior, human beings must follow the lead of the sea animals. (Episode 134)
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Unlike human philosophy, which re-imagines the world in its image, imposing the ruthless and violent ego of liberal and conservative idealism, Scripture takes the world as it is—with unparalleled attention to facts on the ground—co-opting social structures to serve its agenda. The first produces violence against the other side; the latter calls all of us to crucifixion for our enemies' sake.
Richard and Fr. Marc discuss Matthew 20:24-28.
Episode 344 Matthew 20:24-28; Music:
Eighties Action by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3703-eighties-action
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul explains that in Genesis, the sun and the moon are emasculated by the author and the heavens—looked upon as the realm of the of the gods—are brought down to the level of the earth. (Episode 133)
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The difficulty for Christians who aspire to positions of influence and power, is that the top person within the framework they inhabit became the lowest person in the eyes of the world. What can a Christian aspire to if the crown of their leader’s ministry is failure and defeat? What does the mother of the sons of Zebedee expect Jesus to offer her sons, beyond the Cross?
Richard and Fr. Marc discuss Matthew 20:20-23.
Episode 343 Matthew 20:20-23; Music:
Iron Bacon by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3925-iron-bacon
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul explains that, according to the text, the heavenly waters and the earthly waters are one element that had to be separated into two functional entities. (Episode 132)
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As Jesus was about to go up to Jerusalem, he took the twelve disciples aside by themselves, and on the way he said to them, “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, and will hand him over to the Gentiles to mock and scourge and crucify him, and on the third day he will be raised up.
Richard and Fr. Marc discuss Matthew 20:17-19.
Episode 342 Matthew 20:17-19; Music:
Opium by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4172-opium
License: http://creativecommons.org/licenses/by/4.0/
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In this week’s episode, Fr. Paul refers to 1 Thessalonians 5 to help illustrate the reality of Genesis 1, in which darkness and the waters function negatively. (Episode 131)
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As contemporary society struggles with questions of equity and power, all of us would do well to consider the radical proposition of Scripture, which demotes everyone to the lowest level, assigns some to exercise an unequal authority for its purposes, and then demotes the latter along with everyone else, leaving them in a worse position.
“So the last shall be first, and the first last.” (Matthew 20:16)
Richard and Fr. Marc discuss Matthew 20:1-16.
Episode 341 Matthew 20:1-16; Music:
Sonatina in C Minor by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4393-sonatina-in-c-minor
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul explains how the verb hibdil in Genesis holds one day, day two, and day four together, defining the functionality of the heavens in conjunction with the earth. (Episode 130)
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When Peter approaches Jesus to ask, “what then will there be for us,” (Matthew 19:27) his question betrays two sins: first, his belief that he has done the right thing, and, second, his expectation that he deserves a reward for his actions.
In his response, Jesus tests both Peter and the addressee of Matthew’s Gospel: is it a reward to be seated in power?
“But many who are first will be last; and the last, first.” (Matthew 19:30)
Richard and Fr. Marc discuss Matthew 19:27-30.
Episode 340 Matthew 19:27-30; Music:
Pilot Error by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4216-pilot-error
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul explains the “organic and not emotionally poetic oneness of the heavens and the earth” noting that the second creation narrative begins again with the mention of the waters. (Episode 129)
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Among the disastrous consequences of the Synoptic thesis of the gospels is the erasure of each individual author’s intent. Is there a generalized parable of the Rich Man that happens to appear in Matthew, or is there a teaching of Matthew that retools the parable to say something different than the other gospels? If we assume a generalized parable, we blind ourselves, and shut our ears to Matthew’s account of the teaching of Jesus Christ. God forbid!
Richard and Fr. Marc discuss Matthew 19:16-23.
Episode 339 Matthew 19:16-23; Music:
Enter the Party by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3713-enter-the-party
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul highlights the function of the heavens’ priority within the purview of the author, reminding us that the pairing of the heavens and the earth signifies an encompassing reality, a totality.(Episode 128)
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Then the word of the Lord came to Zechariah saying, “Thus has the Lord of hosts said, ‘Dispense true justice and practice kindness and compassion each to his brother; and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another.’ But they refused to pay attention and turned a stubborn shoulder and stopped their ears from hearing. They made their hearts like flint so that they could not hear the law and the words which the Lord of hosts had sent by his Spirit through the former prophets; therefore great wrath came from the Lord of hosts. And just as He called and they would not listen, so they called and I would not listen,” says the Lord of hosts.(Zechariah 7:8–13)
And after hearing all that Jesus said in Matthew 18, the disciples scolded the little children and told them to go away.
Richard and Fr. Marc discuss Matthew 19:13–15.
Episode 338 Matthew 19:13–15; Music:
Virtutes Instrumenti by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4590-virtutes-instrumenti
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul explains that Genesis, like all other books of the Bible, is part of a whole, and cannot be understood until all the pieces are brought together. (Episode 127)
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Nothing irritates a person of responsibility more than someone or something that distracts from the issue at hand. Faced with distraction, a wise manager acts quickly to get the team back on track. Whatever the disturbance, the manager’s goal is to settle the matter soon so that the team can stay on task to complete the mission. That’s what St. Paul does in 1 Corinthians 7, and that’s exactly what Matthew picks up on in chapter 19 of his gospel.
Richard and Fr. Marc discuss Matthew 19:10-12.
Episode 337 Matthew 19:10-12; Music:
Lamentation by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3965-lamentation
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul conintues his discussion of functionality and the meaning of words revisiting the biblical verb bara. (Episode 126)
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When children argue, they lobby their parents to choose a side. An unwise parent intervenes to solve the conflict, deciding who is right and who is wrong. This parent is unwise, because no matter how well-reasoned the discussion, the intervention teaches the child a horrible lesson: when you have a dispute with another person, instead of humbling yourself and negotiating a compromise, appeal to a higher authority. If the authority sides with you, you have the power to impose your will on your neighbor. In contrast, a wise parent intervenes only when circumstances demand action—and if they intervene—it is to hold both parties accountable. Under the care of a wise parent, nobody wins the argument. Instead, each child looks to their own mistakes and embraces their sibling in friendship.
Acting like children, adults try to use the law the same way children use their parents: “If I can just get the law on my side, then I can impose my will on others.” That’s exactly why the Pharisees ask Jesus about divorce. Like a wise parent, Jesus turns the question against the accuser.
Richard and Fr. Marc discuss Matthew 19:1-9.
Episode 336 Matthew 19:1-9; Music:
Misuse by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4062-misuse
License: http://creativecommons.org/licenses/by/4.0/
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Fr. Dustin explores how scripture frees us from the Pharoah's of our day so that we can walk The Way in obedience to the scriptural God. (Episode 1)
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Cautioning against the preconceived meaning of words, Fr. Paul explains that our understanding of a term’s meaning must conform to that term’s usage in the text, in context. (Episode 125)
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The meaning of Scripture is plain and straightforward. It is intricate and detailed, yes. It takes time and effort to digest, yes. It presents arguments that demand intellectual engagement, yes. But all this must never be confused with complexity. As we often say on the podcast, you do not need a seminary degree to understand the Bible.
You may need help from someone who knows languages, or another who is familiar with history, only because so much time has passed since the Bible was written. But the original audience did not need the help of scholars to get the message. The average Joe heard and immediately understood. Why else would the Romans have been so terrified of St. Paul’s Gospel?
Richard and Fr. Marc discuss Matthew 18:23-35.
Episode 335 Matthew 18:23-35; Music:
Miami Viceroy by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4046-miami-viceroy
License: http://creativecommons.org/licenses/by/4.0/
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Walking us through the author’s use of the Hebrew word reshith in Genesis, Fr. Paul exposes the deficiency of biblical translations. (Episode 124)
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People love rules for two reasons. First, they want clear guidelines on what they need to do to be in good standing, and therefore, off the hook. Second, as rule followers, they want a high perch from which to look down and criticize others who, by their measure, do not follow the rules.
In Matthew, Jesus teaches that God provides his rules in the Torah because of the hardness of men's hearts. Such laws are not the measure of success, but a minimum requirement from a God who demands perfection of his followers.
So Peter—please—do not quote Leviticus to get yourself off the hook for your duty to the Gentiles.
Richard and Fr. Marc discuss Matthew 18:21-22.
Episode 334 Matthew 18:21-22; Music:
Bama Country by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3417-bama-country
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul demonstrates the importance of submitting to the order of the Hebrew canon in lieu of historicization. (Episode 123)
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When Jesus said to Peter, “I will give you the keys of the kingdom of heaven,” it is usually misunderstood as the gift of personal power, as though Peter is himself invested with divine authority. (Matthew 16:19) This is an incorrect reading. The keys entrusted to Peter are the words handed down to the church in the content of Paul’s gospel—the teaching Peter betrayed in Galatians. These keys do not belong to Peter. They are entrusted to him and to the other disciples to preach, teach, and discern the path of righteousness for the Lord’s flock. Neither the keys nor the flock belongs to Peter. It is the teaching itself, not Peter, that bears God’s authority, holding sway over all of the disciples for the sake of the weaker brother.
Richard and Fr. Marc discuss Matthew 18:15-19.
This week’s episode was presented live at the 2020 Symposium of the Orthodox Center for the Advancement of Biblical Studies, in honor of the Jubilee year if Fr. Paul Tarazi’s teaching ministry.
Episode 333 Matthew 18:15-19; Music:
Achaidh Cheide by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3338-achaidh-cheide
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul explains how the biblical author uses the Hebrew terms Asah and Bara to establish the finality of God’s work. (Episode 122)
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When you see George Floyd under the boot of Caesar, you must hear the words of Scripture:
“You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?” (Galatians 3:1)
All of you were, “standing at a distance, seeing these things.” (Luke 23:49)
Do you not know that, “God has chosen the weak things of the world to shame the things which are strong”? ( 1 Corinthians 1:27)
Have you not heard, that “If you cause the weaker brother harm, “it would be better for [you] to have a heavy millstone hung around [your] neck, and to be drowned in the of the sea”? (Matthew 18:6)
This week’s show is dedicated to the eternal memory of George Floyd.
Richard and Fr. Marc discuss Matthew 18:12-14.
Episode 332 Matthew 18:12-14; Music:
Heartbreaking by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3863-heartbreaking
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul revisits the biblical author’s use of toledot, noting that Genesis 1:1 and 2:4 form a diptych, the first part as the title for the entirety of scripture and the second as the first section of the Bible dealing with the whole of creation. (Episode 121)
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The word scandal or stumbling block frequently occurs in Matthew—it’s as important for his book as the word “immediately” is in the Gospel of Mark. In light of the prohibition against causing others to stumble in chapter 18, those not following the original Greek text often assume that “to scandalize” is taboo. But throughout the story, Jesus himself repeatedly causes scandal. So what’s a good scandal? How can you tell it apart from the kind of scandal Jesus condemns in chapter 18?
Richard and Fr. Marc discuss Matthew 18:7-10.
Episode 331 Matthew 18:7-10; Music:
Danger Storm by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4985-danger-storm
License: http://creativecommons.org/licenses/by/4.0/
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In this week's program, Fr. Paul explains that the biblical author intended Genesis 1:1-2:4 as a totality on its own and an expansion of Genesis 1:1. (Episode 120)
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In the original Greek text of Matthew, when Jesus warns his disciples “unless you are converted and become like children,” his statement calls to mind the Lord’s desire in Ezekiel, “that the wicked [man] turn from his path and live.” (Ezekiel 33:11) In Ezekiel and Matthew, the Lord, who takes “no pleasure in the death of the wicked,” wants his disciples to “turn back” from their evil path. In Matthew, specifically, the evil path is any action that asserts power over others or causes harm, in any way, to the weaker brother. So “turn” Jesus exclaims, and become powerless “like children.”
Richard and Fr. Marc discuss Matthew 18:1-6.
Episode 330 Matthew 18:1-6; Music: Adding The Sun by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5708-adding-the-sun
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul introduces a new thesis that the scriptural story's entire message is coded in the first creation account in Genesis 1:1-2:4. (Episode 119)
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In Romans 13, St. Paul dismantles the authority of Caesar by reframing Caesar’s value. Caesar is not important because of his station or the might of Rome. He is useful, however, because his station can be used by God to further the cause of the gospel. In other words, Caesar is God’s pawn. So when Christians are confronted by a tyrant, they must assume that they are dealing, not with the tyrant himself, but with the one who is using the tyrant. So, when faced with taxation under the boot of Caesar, in Matthew 17, Peter need only ask one question: how can I use the opportunity of this tax to further the cause of the gospel?
Richard and Fr. Marc discuss Matthew 17:24-27.
Episode 328 Matthew 17:24-27; Music: Five Armies by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3762-five-armies
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul explains that, in the Bible, Israel is chosen by the flip of a coin, demonstrating that it is no different than the other nations. The story shows that any one of the nations, like Israel, would have made the same mistakes. (Episode 118)
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God’s teaching is his will, and his will is the content of his teaching. The speaking and the carrying out of this will has the power to correct our steps, imprinting itself on our heart and replacing human thoughts with, you guessed it, God’s will. For several chapters in Matthew, Jesus himself has repeated his Father’s will that the disciples share the same with those in need: “The harvest is plentiful,” he laments, “but the workers are few.” (Matthew 9:37)
One can only imagine his frustration when Jesus receives the complaint: I brought a sick person to your disciples, “and they could not cure him.” (Matthew 17:16)
All that was asked of the disciples was to do what Jesus repeatedly taught them to say. Even just a tiny bit.
Richard and Fr. Marc discuss Matthew 17:14-22.
Episode 328 Matthew 17:14-22; Music: Faster Does It by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3741-faster-does-it
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul explains the importance of not only hearing but seeing consonantal Hebrew roots and their interconnection in the original text. (Episode 117)
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The title “Son of Man” is a literal translation of the Hebrew phrase ben-adam. In Hebrew, the name Adam means “man.” As such, the biblical expression, son of man, like the modern phrase, human being, applies to anyone and everyone. C.S. Lewis captures this beautifully in the Chronicles of Narnia, where he refers to human beings as the sons of Adam and the daughters of Eve.
But if everyone is an ordinary son of Adam, why does Matthew elevate “Son of Man” as a unique title for Jesus?
The answer lies in examining biblical parallels that are part and parcel with Matthew’s proclamation of the Kingdom: the elevation of the title “shepherd” to a kingly status, of weakness to a sign of God’s might, and the crucifixion to a symbol of victory.
Richard and Fr. Marc discuss Matthew 17:9-13.
Episode 327 Matthew 17:9-13; Music: Pilot Error by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4216-pilot-error
License: http://creativecommons.org/licenses/by/4.0/
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In this week’s program, Fr. Paul highlights the way in which the original Hebrew terminology of Genesis creates an important and recurring connection to Genesis 1. (Episode 116)
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Meaning controls understanding and shapes behavior. When a parent names a child, wittingly, or unwittingly, they assign a meaning to their child. In this sense, the modern practice of choosing a meaningless name that sounds nice should give one pause.
In the Gospel of Matthew, the Father controls our understanding of the role of Jesus by controlling when and how Jesus is named Son of God. As a result, we are left with a notion of “king” and “messiah” that dismantles everything we think we understand about divine power.
Richard and Fr. Marc discuss Matthew 17:1-8.
Episode 326 Matthew 17:1-8; Music: Darkness is Coming by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3618-darkness-is-coming
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul explains the way in which the serpent twists the command of God in Genesis. Shifting to the New Testament, he continues that it is the command of Yahweh Elohim, not theology, that is central to St. Paul’s letters. These letters address the problem of human behavior, not the correct phraseology of human words. (Episode 115)
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In the New Testament, the proclamation of the death of Christ is inextricably bound to the proclamation of his Resurrection. Typical explanations of this link cheapen it by expounding on the psychology of hope, as if the Resurrection is proclaimed as an antidote for the emotional burden of the Cross. On the contrary, the Resurrection of Jesus Christ, the first fruits of those who have fallen asleep, is a biblical sign of the coming Kingdom, in which God will hold each of us to account for the Crucifixion. You better believe they’re linked.
Richard and Fr. Marc discuss Matthew 16:24-28.
Episode 325 Matthew 16:24-28; Music: Dead Drop by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3624-dead-drop
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul explains how the critical distinction between Elohim and Yahweh Elohim in the Old Testament informs our understanding of the title Kyrios as it is applied to Jesus in the New Testament. (Episode 114)
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Human beings are tribal. Even in the United States, where community has evaporated, we find a way to pick sides. Driven by primal instinct, we worship, unflinchingly, the twin gods of ideology and brand, allowing fear and greed to control our fate. The Apostle Peter is no different. He too wanted to pick a side. Peter’s confession—rather, the teaching that God put into Peter to confess—rightly proclaimed Jesus as God’s earthly representative and the king of all the nations. On the face of it, this seems like a great idea, until Peter realizes that his side may be in opposition to Jesus’ rule, and that being the Son of Abraham’s God will not lead to the victory Peter desires.
Richard and Fr. Marc discuss Matthew 16:21-23.
The Ephesus School Network is expanding. We now have four podcasts released each week. Our newest addition, Tewahido Bible Study is released on Mondays, followed by Tarazi Tuesdays, Teach Me Thy Statutes on Wednesday, and our flagship program, the Bible as Literature podcast, on Thursdays. More programming is planned in the near future. Our goal is to help you meditate on the precepts of the Lord every day of the week. Please visit ephesusschool.org to learn more and subscribe.
Episode 324 Matthew 16:21-23; Music: Funeral March for Brass by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3785-funeral-march-for-brass
License: http://creativecommons.org/licenses/by/4.0/
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This week Fr. Paul discusses the movement in Genesis from Elohim to Yahweh Elohim, reminding us that the itinerary of biblical words forces us to be patient as the story unfolds. (Episode 113)
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Over the years, we’ve insisted on the biblical principle that the integrity of the teacher is irrelevant to their function. To illustrate this point, God repeatedly chooses sinners, like the Prophet Jonah, to spread his word. Insofar as they repeat the words of Scripture, the one who teaches Scripture has no bearing on the mission. It’s like in fantasy movies, when a ghost or an alien takes over someone’s body and controls their speech. Everyone watching the program knows that it is not they who are speaking. Likewise, when a priest stands up to read the Gospel aloud in the assembly, it is not he who is speaking.
In Matthew, when Peter speaks correctly about the Christ, it is only because God, through his Spirit, put the correct words in Peter’s mouth. Whether he himself lives up to these words is an entirely different matter.
Richard and Fr. Marc discuss Matthew 16:17-20
Please join Richard and Fr. Marc for a free webinar series on Ephesians 4, sponsored by the Orthodox Christian Leadership Inititivative on April 11 and 25 at 8am PST / 11am EST. To register for the webinar, please visit orthodoxservantleaders.com and click “events.”
Episode 323 Matthew 16:17-20; Music: Night Vigil by Kevin MacLeod
Link: https://filmmusic.io/song/5746-night-vigil
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul continues his discussion of the plural Elohim as it relates to the Moon and the Sun in Genesis 1, noting that modern addressees are too far removed from the historical setting to easily grasp the author’s intent. (Episode 112)
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Beginning with the genealogy in chapter 1, the Gospel of Matthew challenges its addressees to rethink their understanding of the words “king” and “kingdom.” Now, in chapter 16, as they enter a city named after Philip of Macedon, the chips are down. If Peter truly understands the lesson of the bread and can discern the leaven of the Pharisees and Sadducees, can he tell the difference between the Son of Man and the Son of the gods?
It’s time for Peter to take a stand.
Richard and Fr. Marc discuss Matthew 16:13-16
Please join Richard and Fr. Marc for a free 3-week webinar series on Ephesians 4, sponsored by the Orthodox Christian Leadership Inititivative on April 4, 11, and 25 at 8am PST / 11am EST. To register for the webinar, please visit orthodoxservantleaders.com and click “events.”
Episode 322 Matthew 16:13-16; Music: Devastation and Revenge by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3644-devastation-and-revenge
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul unpacks the power of the grammatically plural noun, Elohim, explaining how it functions to supplant all other deities in the Bible. (Episode 111)
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Faced with stubborn teenagers, a wise parent is steadfast and repetitive. Nothing under the heavens—save the feet of those that preach the gospel—is more beautiful than a parent who disciplines through repetition. By patiently and stubbornly repeating a wise statement, the parent inscribes wisdom in such a way that it can never be erased. Maybe that’s why the topic of bread keeps reappearing in Matthew.
Richard and Fr. Marc discuss Matthew 16:5-12.
Episode 321 Matthew 16:5-12; Music: Study And Relax by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5764-study-and-relax
License: http://creativecommons.org/licenses/by/4.0/
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In today’s program, Fr. Paul explains the difference between factual and real, and ends with a subtle observation about the deception of the serpent in Genesis. (Episode 110)
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In good times and bad, in peace and at moments of crisis, an evil generation seeks a sign. We want a sign that the good times will keep rolling. We want assurances that the crisis of this moment will come to an end. That’s why we’re “an evil generation”—because we look for signs in the world that satisfy our appetite for comfort and security. Such signs—the projection of our fears—are most certainly evil. The only valid sign in God’s eyes is the sign post he plants in our eyes through the hearing of his instruction. That’s why no sign will be given to us, “except the sign of Jonah.” (Matthew 16:4)
Richard and Fr. Marc discuss Matthew 16:1-4.
Episode 320 Matthew 16:1-4; Music: Air Prelude by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/3346-air-prelude
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul expands on the problem of projecting into the biblical text or it’s actual setting—whether historical or geographic. (Episode 109)
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Whenever we encounter a repeat of any biblical parable, the first and most important question is to ask why the author is repeating this story here, and secondly, how they have have changed certain elements of the story in order to make their specific point. This question is even more curious when the repetion happens within the same book.
Richard and Fr. Marc discuss Matthew 15:32-39.
Episode 319 Matthew 15:32-39; Music: Painful Disorientation by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/4191-painful-disorientation
License: http://creativecommons.org/licenses/by/4.0/
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This week, Fr. Paul tackles the versatility of the Hebrew word elohim, exposing the frailty and reductive tendencies of English translations. (Episode 108)
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When Scripture deals with the question of healing, it’s tempting to think of modern medicine, which places its focus on the wellbeing of an individual body. But the very nature of the physical body is what makes it so useful for making the Bible’s point: just as a human body is made up of several parts that all work together, so too is a human community; moreover, just as a physical body is restored by medical therapy, so too a body politic—made up of a group (or groups) of people—is restored by a very specific and narrowly defined therapy found only in the content of the Bible.
Richard and Fr. Marc discuss Matthew 15:29-31.
Episode 318 Matthew 15:29-31; Music from: “Sinfonia No. 3 in D Major - BWV 789” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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In today’s episode, Fr. Paul explains how the assumptions we make about the meaning of words obscures the author’s intent. (Episode 107)
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Some people have to work two jobs or more to make ends meet. They can’t afford childcare or healthcare. Each day, they battle the same frustrations and emotions that each of us carry inside, with the added misery of poverty and disadvantage.
The working poor live among us, hidden in plain sight. Yet, those of us who have time to read the New York Times, to browse the web, or listen to podcasts—those of us with time and access—often complain that we don’t have time. This complaint echoes the cry of the disciples in Matthew, who repeatedly beg Jesus to send the needy away.
The Syrophoenician woman in Matthew is Lord’s answer to this complaint. Like that of the disciples, her cry is persistent, but it reflects a different kind of thinking, one born out of need.
“If I were rich man,” the famed Tevya exclaimed, “I would discuss the holy books with learned men seven hours every day. That would be the sweetest thing of all.” (Fiddler on the Roof)
Richard and Fr. Marc discuss Matthew 15:21-28.
Episode 317 Matthew 15:21-28; Music from: “Jewish Blues” by The Art of Seven (jamendo.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul explains how the first three words of the Bible are practically unintelligible without a working knowledge of the Hebrew text of the Old Testament. (Episode 106)
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The way students are formed in the contemporary West makes it difficult for our minds to accept the empirical truth of functionality. There are many reasons for this, none more insidious than our desire to control the world through our assessment of it. In doing so, we can’t but enshrine something wicked as our good thing, good tradition, good person, or worst of all, good ruler. Why? Because in the folly of our own judgment, we believe that we are good.
In Scripture, there is only one who is good, not because we recognize him as such, but because he has said so. Until you come to terms with this fact and the meaning of functionality in all its facets, you will never truly be set free from the tyranny of Hellenism, and you will never understand the Bible.
Richard and Fr. Marc discuss Matthew 15:10-14.
Episode 316 Matthew 15:10-14; Music from https://filmmusic.io: “Shades of Spring” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul continues his discussion of itinerant words with a review of the particulars of Hebrew. (Episode 105)
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When the scribes and the Pharisees complain that the Lord’s disciples do not wash their hands, even if they are referring to Exodus 30, their understanding of the washing of hands is rooted in ignorance and fundamentalism.
When the Lord deals with the question of clean and unclean in the Bible, do we really think he’s talking about hygiene? Is that what God’s teaching is telling us? Please wash up before you eat? Really? So does that mean that if you don’t get sick from bread handled by dirty hands you are righteous? Really? What spirit has disabled your brain such that you really believe that food contaminated from dirty hands is the measure of clean and unclean in the eyes of God?
Richard and Fr. Marc discuss Matthew 15:10-14.
Episode 315 Matthew 15:10-14; Music from https://filmmusic.io: “Severe Tire Damage” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul begins a second reading of Genesis 1-11. (Episode 104)
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There is nothing—nothing—that justifies disobedience or disregard for the commandments of God. Nothing. In Galatians, St. Paul exclaims that no one, none of the other apostles, not even an angel from heaven—no one—can contradict the teaching of God. In the Gospel of Matthew, no human words can even be presented as though they are a teaching. It is only the written words of God that can be our true elders, teaching us how to treat the human elders in our life and showing us the true meaning of clean and unclean hands.
Richard and Fr. Marc discuss Matthew 15:1-9.
Episode 314 Matthew 15:1-9; Music from https://filmmusic.io: “Five Armies” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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In today’s episode, Fr. Paul concludes his reading of Genesis 11, continuing his discussion of the Toledot of Terah, noting the importance of the name Nahor. Fr. Paul illuminates his reading of chapter 11 by taking time to review examples of equestrian imagery from the Book of Job and Psalms. Over the past one hundred or so episodes, Fr. Paul has repeatedly emphasized the importance, first, of Genesis 1-4, and later Genesis 1-11. With this in mind. before we move on to chapter 12, Richard and I thought it would be helpful for Fr. Paul to take a pause and revisit these these texts from a different angle. We’ll say a bit more about this in our introduction to this program next week, so stay tuned. (Episode 103)
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People doubt the Bible. They make excuses for difficult verses and express concern about biblical metaphors that fall out of step with cultural norms. Instead of placing trust in the teaching, maybe they trust in their own words about the teaching. Maybe they co-opt the Bible to serve their political ideology or their religion, placing trust—not in God—but in princes and sons of men.
We say we want God to command us, but not really. “All men,” David proclaims, “are liars.” (Psalm 116:11) We lie to ourselves and we we lie to God. When the going gets tough, we do not want to teach what we are commanded to teach, and we definitely do not want to walk according to its precepts. We think it’s too hard, too risky, or too out of step.
“O ye, of little faith.” (Matthew 14:31)
Richard and Fr. Marc discuss Matthew 14:22-34.
Episode 313 Matthew 14:22-34; Music from https://filmmusic.io: “Night in Venice” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul continues his discussion of the Toledot of Shem, noting that Abraham does not have a Toledot in Scripture but is instead placed within the Toledot of Terah. (Episode 102)
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When Jesus commissioned his disciples in Matthew 10, he admonished them, saying: “Do not acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support.” (Matthew 10:9-10) In giving this order, Jesus reflected his Father’s instruction in Deuteronomy: “The word is very near you, in your mouth and in your heart, that you may observe it.” (Deuteronomy 30:14) If the word is near you, in Matthew, it means that you already have what you need for the journey. If the word is near you, you do not need a city or a village in order to survive.
“I have set before you today life and prosperity, and death and adversity; in that I command you today to love the Lord your God, to walk in his ways and to keep his commandments and his statutes and his judgments, that you may live and multiply, and that the Lord your God may bless you in the land where you are entering to possess it.” (Deuteronomy 30:15-16)
If the disciples have everything that they need to live and multiply, why do they doubt Jesus? Why do they want to send the people away?
Richard and Fr. Marc discuss Matthew 14:13-21.
Episode 312 Matthew 14:13-21; Music from https://filmmusic.io: “Aquarium” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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In this week’s program, Fr. Paul continues his discussion of Genesis 11, turning to the toledot of Shem. (Episode 101)
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It’s hard to believe, but, yes, it’s possible. There can be an argument in which all points of view are categorically wrong. There can be a situation in which everyone is absolutely certain, and at the same time, have absolutely no idea what they are doing. It’s not only possible, but typical of human power structures.
The King is blind. His mistress is blind. Her daughter is blind. The mob, who fancy themselves admirers of the Lord’s prophet, are blind. The king’s dinner guests are blind. Together, these buffoons form a government of the people, by the people, and for the king, in opposition to the Kingdom of God.
Richard and Fr. Marc discuss Matthew 14:6-12.
Episode 311 Matthew 14:6-12; Music from https://filmmusic.io: “The Entertainer” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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Today marks the 100th episode of Tarazi Tuesdays on the Bible as Literature. Three years ago, Fr. Paul, Richard, and I began a journey, gathering online for early morning recording sessions on themes carefully selected from Fr. Paul's opus, The Rise of Scripture. A year later, on February 13, 2018, we released the first episode to the public, appropriately titled, The Rise of Scripture. Since then, it has been a marathon and an avalanche of knowledge all at once. Each week, Richard and I listen intently to Fr. Paul as he unpacks the text with exquisite discipline and attention to detail. No doubt, we have both grown from the experience, as have you, the listeners—or as Fr. Paul would say, the "hearers." Congratulations to Fr. Paul on his 100th episode. May God grant him many years, and may today's program be the first of many such milestones in this series. (Episode 100)
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The classic tension between king and prophet in the Bible can only be understood in light of a third, malevolent character. Like the king, this character stands in opposition to God, even when it proclaims its love for the prophet. The mob, as we’ve said for weeks, has a part to play in human tyranny. In Matthew 14, Herod’s fear of this third party leads him into direct conflict with God’s law.
It really doesn't matter that the crowd reveres John the Baptist. Their perverse relationship with Herod, motivated by their own fears, can't but lead to destruction. As the Jesus said, "From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force." Matthew 11:12
Richard and Fr. Marc discuss Matthew 14:1-5.
Episode 310 Matthew 14:1-5; Music from https://filmmusic.io: “Limit 70” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul begins his discussion of Genesis 11 by explaining the significance in the story of the peoples of the earth speaking the “same language.” He notes that the story of the Tower of Babel, like Scripture itself, is anti-imperial. (Episode 99)
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This week, Richard follows-up Fr. Paul’s discussion of chapter 10 with a question about the significance of Eber and the children of Eber as they relate to Shem. (Episode 98)
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When Dr. King famously proclaimed “content of character” over skin color, his words were a reflection of the teaching of the Bible, which proclaims its content at the expense of our identity. The Bible strips us of identity and agency, so that its content may be shared without inhibition or limitation, by anyone in any situation at any anytime to anyone who is willing to hear.
If the person speaking happens to be someone you knew before they knew the Gospel—someone you towered over in their childhood; if you can’t hear the content of God’s wisdom from this person, the only one losing out is you.
Richard and Fr. Marc discuss Matthew 13:53-58.
Episode 309 Matthew 13:53-58; Music from https://filmmusic.io: “Upbeat Forever” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul explains how Scripture defines its own terminology in the way that words are used and when they are used in the text. If you hear Genesis 10 in context of the previous chapter, the first appearance of the Hebrew word for families, mishpahhot, emphasizes the human being as one of the many mammals spread upon the earth. In this way, Fr. Paul argues, social life in the Bible does not refer to artificial cities made by the hand of man, but to animal life, which does not have a civilization, and instead lives through procreation, as God commanded. (Episode 97)
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Christians—who should be concerned with following God’s commandments—are more often preoccupied with explaining why their church or denomination is the “true pearl.” At a time when our country is itself devolving into tribal factions, the consequence of this hubris is keenly felt. Fortunately, in the parables of the Kingdom found in Matthew’s gospel, the one who presumes that he is from the “right tribe” soon learns that he himself must be read into the Kingdom through instruction, so that the people of all tribes, both old and new, may dwell together, under the Lord’s tent.
Richard and Fr. Marc discuss Matthew 13:49-52.
Episode 308 Matthew 13:49-52; Music from https://filmmusic.io: “Krampuss Workshop” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul discusses the meaning of the names Shem, Ham, and Japheth, explaining that the verb “to dwell” in Hebrew pertains specifically to tent dwelling—another notable breadcrumb reflecting his broader thesis about shepherdism in the Bible. He concludes by taking our questions on the first appearance of the word covenant in the Bible, and the link between the nakedness of the progenitor and the life blood in Genesis. (Episode 96)
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We live in a society whose standard of value has created broken communities, a generational increase in mid-life suicides, and a steady supply of ideological violence. Yes. The love of money is indeed the root of all evils and we Americans are living proof. And please, no platitudes about how money is fine if you don’t love it. Show me someone who does not love money. Even the great hermits and stylites of old loved money—that’s why they chose to flee the world in the first place—to escape the madness we now embrace.
Thanks be to God, the parables of the Kinging in Matthew set forth a new standard of value, one measured not by the acquisition of wealth—but of biblical wisdom. Praise the Lord in the heavens! Praise him in the heights, that this wisdom is definitely not marketable and not for sale.
Richard and Fr. Marc discuss Matthew 13:44-48.
Episode 307 Matthew 13:44-48; Music from https://filmmusic.io: “Cryptic Sorrow” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul discusses the significance of the rainbow as a heavenly sign beyond the control of human beings. This “bow” or “arch” in the heavens, he explains, indicates the distinction between the Abrahamic and Noahic covenants in the Bible. (Episode 95)
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When the disciples turn to Jesus to explain the parable of the wheat and the tares, they make the terrible mistake of reducing the Lord’s teaching to “the parable of the tares of the field,” omitting any reference to the wheat in verse 36. This omission betrays their misplaced focus: The parable is all about wheat production, but the disciples remain preoccupied with the tares, ignoring the imperative of the parable.
Richard and Fr. Marc discuss Matthew 13:36-43.
Episode 306 Matthew 13:36-43; Music from https://filmmusic.io: “Frost Waltz” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul explains that only God has dominion over life and death in the Bible, and subsequently, the blood of earth mammals—including human beings—is strictly his domain. (Episode 94)
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We human beings foolishly trust in our own eyes. We look at other people and assume that we understand what we see and then we make judgments. But is it really possible to see? When you look at a field freshly planted, can you point out which seed will be most productive? Of course, you can see the field, and you may even know where the seeds are planted, but you have no clue what’s going to happen. The result is in the seeds, but this result is hidden from you in plain sight, from the foundation of the world.
Richard and Fr. Marc discuss Matthew 13:31-35.
Episode 305 Matthew 13:31-35; Music from https://filmmusic.io: “Magic Forest” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week Fr. Paul critiques the commonplace human assumption that the animals are “like us,” noting that in Scripture it is the human beings who are like all the other animals. As with the New Testament, where the oikonomos is no different than the other slaves in the household, so too in Genesis, man’s appointed responsibility does make him different than any of the other earth mammals.
(Episode 93)
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When we hear a story of judgement in the Bible, our natural tendency is to try to identify the good guys vs. the bad guys so that we can make ourselves one of the good guys. In this sense, we’re no different than the slaves in the parable of the wheat and the tares. We want to be on the right side so that we can remove the ones whom we decide are on the wrong side. However, in the parable, the Lord and Master of his slaves prevents us from doing so in order to protect his wheat. As a result, both the wheat and the tares are forced to live together in God‘s field until the time of the harvest. In the meantime, no one is aloud judge anyone or to separate one kind of person from another.
Richard and Fr. Marc discuss Matthew 13:24-30.
Episode 304 Matthew 13:24-30; Music from https://filmmusic.io: “Skye Cuillin” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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Fr. Paul begins his discussion of Genesis 8 by emphasizing the Scriptural priority of the animals, differentiating between the creatures of the sea, the creatures of the ground and the birds of the air—the latter being of special importance. He also touches again briefly on the mention of Ararat, which, he explains, appears in the story as a clear indication of the Syrian desert.
(Episode 92)
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Whether dealing with cultural or historical themes, or emphasizing biblical languages, we talk a lot about historical context on the podcast. So let me be blunt, the popular notion that teachers should “make the Bible relevant today” or “make the Bible relatable,” is absolutely wrong. It’s not only wrong, it’s unforgivable, because when you engage in such nonsense, you shut your students out of the Kingdom.
In order to understand what someone is saying, you need to learn their language and understand their situation—you need to relate to them. This applies not just to history and language, but also to physical and geographic context.
On the other hand, you could try to make the the whole world relate to you, see everything and hear everyone from your perspective and filter everything through the lens of your thoughts, feelings and experiences...please let us know how that works out for western civilization.
Richard and Fr. Marc discuss Matthew 13:17-23.
Episode 303 Matthew 13:17-23; Music from https://filmmusic.io: “Hotrock” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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In today’s program, Fr. Paul explains how the scriptural God acts according to his own good pleasure, disrupting the expectations of the story’s addressees. Do the waters besiege the land? Does the land encroach upon the waters? Can anyone know how God will act or control what he will do? Of course not. All we can do is hear what comes next in the story.
(Episode 91)
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In Matthew’s account of the parable of the sower, Jesus demonstrates the meaning of three critical Matthean teachings: 1) “Seek and ye shall find,” 2) “The eye is the lamp of the body,” and 3) “Blasphemy against the Holy Spirit shall not be forgiven.”
The last warning baffles modern Christians for whom religion is a pursuit of happiness vis-à-vis emotional and psychological consolation. Matthew’s Gospel dynamites this illusion in it’s proclamation and application of Isaiah, where the showdown between God and his people makes it very clear that some sins are definitely unforgivable.
Richard and Fr. Marc discuss Matthew 13:14-16.
Episode 302 Matthew 13:14-16; Music from https://filmmusic.io: “Come Play With Me” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul continues his discussion of Genesis 7 highlighting the difference between soul and spirit in the original Hebrew. Even for English speakers familiar with the distinction between these terms, without a solid grounding in the actual text of Genesis, we are bound, Fr. Paul explains, to conflate their meaning.
(Episode 90)
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Over the centuries, so much of Scripture has been taken out of context that it’s sometimes difficult to hear the obvious in the text. In the Gospel of Matthew, the characters in the story are themselves blind to the obvious meaning of Scripture for the very same reason. In the absence of study, repetition, and familiarity with the written teaching, the obvious becomes hidden to us in plain sight—the obvious appears to us to be a mystery.
“Seek,” the Matthean Jesus warns us, “and ye shall find.” (Matthew 7:7)
Richard and Fr. Marc discuss Matthew 13:10-13.
Episode 301 Matthew 13:10-13; Music from https://filmmusic.io: “Fast Talkin” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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In today’s program Fr. Paul begins his discussion of Genesis 7, reading the Hebrew text alongside the KJV and RSV versions of the English text. In doing so, he exposes the limits of translation and the gross over simplification—even disregard—for the author’s original work.
(Episode 89)
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Today’s program marks the 300th episode of the Bible as Literature. Years ago, Fr. Marc and Richard’s wife, Hollie, were going back and forth on a title for the education program at St. Elizabeth—eventually, they opted for “The Ephesus School”—a name inspired by a paper Fr. Paul had recently presented. With the Benton’s move to Minnesota, Fr. Marc had been thinking about ideas for a podcast, something like “The Priest and the Professor” and Hollie, always in earshot of Fr. Marc’s and Richard’s discussions about the Bible, insisted that they record their conversations, “so that he who sows and he who reaps may rejoice together.” (John 4:36) With her encouragement, the project became a reality.
It is providential that the 300th episode of the podcast falls on the parable of the sower in Matthew.
“He who has ears, let him hear.” (Matthew 13:9)
Richard and Fr. Marc discuss Matthew 13:1-9.
Episode 300 Matthew 13:1-9; Music from https://filmmusic.io: “Autumn Day” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul wraps up his discussion of Genesis 6, giving Richard and Fr. Marc an opportunity to ask questions. As always, Richard opened Q&A with an insightful discussion of the original Hebrew, which lead to an excellent overview of kings, shepherds, and functionality in the Bible.
(Episode 88)
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In a culture that places family first, the Lord’s ambivalence toward his mother and his brothers in the Gospel of Matthew is confusing, if not utterly scandalous. Why would Jesus ignore his close relatives and leave them standing outside? The answer presented in the text is straightforward: the disciples are the Lord’s true relatives, because it is the Father’s teaching—not human blood ties—that serves as the organizing principle for the tribe of Jesus. This new definition of family reflects the teaching of adoption found in St. Paul’s letters: those who submit to the teaching of the Father are adopted into the Lord’s family.
“Peace and mercy be upon all who walk by this rule, upon the Israel of God.” (Galatians 6:16)
Richard and Fr. Marc discuss Matthew 12:46-50.
Episode 299 Matthew 12:46-50; Music from https://filmmusic.io: “Acid Trumpet” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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This week Fr. Paul highlights the connection between Genesis 6 and the story of Moses in Exodus. As always, this connection is impossible to discern in English—but this time there’s a twist. The English word “ark” in Genesis 6 sounds deceptively like the word “ark” in Exodus 25. In fact, they are totally unrelated; and as you’ll soon discover, the the real connection to Exodus in the original Hebrew is far more interesting. (Episode 87)
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The ability to read biblical signs—which comes from hearing, reciting, and doing the commandments of Scripture—protects us from being fooled by false prophets. Is something a righteous act? What’s the difference between an exorcism performed by Jesus and one conducted by a son of the Pharisees? In the Gospel of Matthew, the answer to this question is twofold: 1) do you recognize the commandment of God at work in the action, and, 2) what outcome did the action produce?
You will know a tree by its fruit.
Richard and Fr. Marc discuss Matthew 12:43-45.
Episode 298 Matthew 12:43-45; Music from https://filmmusic.io: “Walking Along” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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In today's episode we discuss why faith is better translated as trust. We also highlight how faith is not an intellectual concept, but a deep trust that is rooted in the firm belief in God's promises and His coming Kingdom. With respect to the argument of "faith vs. works," the audience will be encouraged to re-frame their thinking of salvation as an inheritance: something that can never be earned, but can be lost. Finally, Fr Aaron shared a saying from Fr Paul Tarazi that we all would do well to remember: "Salvation is free of charge, but with a charge."
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Drawing, as always, on the original Hebrew and his knowledge of Arabic, Fr. Paul explains the folly of the Nephilim who assume their own mightiness, but are, in Fr. Paul’s words, “unto fallenness.” English versions of the Bible refer to the Nephilim as “men of renown,” but this translation ignores the writer’s use of the technical phrase, ha shem, “the name,” which pertains to the biblical God, who is himself referred to as “the name” in Leviticus. (Episode 86)
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When human beings seek a sign from the Lord, the problem is two-fold. First, we think of a sign as proof, making our trust in God’s wisdom conditional. Second, because we do not trust this wisdom, the signs we desire in the world become a reflection of our own vanity. Remember, this is the Gospel of Matthew. The eye is the lamp of the body. If the light in your eye is idolatry, you will find amazement in wickedness and scoff at righteousness; but if the lamp of your eye is filled with the light of Torah, you will see things correctly—the way Scripture wants you to see them—and you will be able to read the signs.
Richard and Fr. Marc discuss Matthew 12:38-42.
Episode 297 Matthew 12:38-42; Music from https://filmmusic.io: “Danse Macabre” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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After its use of the word ‘adam’ in chapter 5, the text of Genesis returns to the words ‘ha adam’ in chapter 6, referring to humanity in its entirety. This shift, Fr. Paul explains, also points to God’s provision of a third chance for human beings. By now, everyone who tunes in to this podcast knows that in Scripture, the third time is not a charm.
(Episode 85)
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We human beings do not take responsibility for what we teach. We speak careless words motivated by self-interest and look the other way when our words—directly or indirectly—cause suffering in the world. It feels good to pretend that we are puzzled by gun violence in the United States, but we all know the truth. If we want to understand American violence, we need only look in the mirror: the teachings we feed our children are utterly corrupt and produce morally repugnant outcomes.
In Scripture, the problem is easily resolved when we replace our words with the written words of God’s instruction. This is how we are made righteous in the Pauline gospel. When we say what we are commanded to say and it produces what God desires, then there is a chance that God, on that day, will decide that we are good (despite our wickedness) because we produced good out of the good treasure of his written wisdom.
Richard and Fr. Marc discuss Matthew 12:33-37.
Episode 296 Matthew 12:33-37; Music from https://filmmusic.io: “Lost Time” by Kevin MacLeod (incompetech.com) License: CC BY (http:// creativecommons.org/licenses/by/4.0/)
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Noting that biblical names appear and reappear purposefully in Genesis, this week, Fr. Paul emphasizes the importance of having patience with the scriptural God who operates on his own time table. (Episode 84)
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Scripture is written to supplant human words and thwart human agency, so that its wisdom might govern the affairs of men in the place of human self-interest. When we sit at home, when we go out, when we lie down to sleep and when we wake up, we are commanded to recite God’s instruction in the place of empty human words. But what happens when vain talk consumes our thoughts? What happens when we are no longer able to hear, let alone recite God’s wisdom?
Richard and Fr. Marc discuss the Matthew 12:30-32.
Episode 295 Matthew 12:30-32.Music from https://filmmusic.io: “Lotus” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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Following his discussion of the Toledot of Adam in Genesis 5, Fr. Paul explains how God manages to continue his plan and salvage humanity despite the people’s disobedience. (Episode 83)
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When the Pharisees accuse Jesus of being in league with Beelzebul, Jesus slams them by exposing a fatal contradiction in their logic: if the only way I am able to’ cast out demons is by Beelzebul, how are your sons able to do it? I’ll tell you how. If you are right and I am in league with Satan, then so are your sons; but if I am in league with God, then the Kingdom of this God is upon you, and you have chosen the wrong side. Truly I say to you, I will not relent until your strong man is bound in chains and your house has been plundered.
Richard and Fr. Marc discuss Matthew 12:22-29.
Episode 294 Matthew 12:22-29. Music from https://filmmusic.io: “The Descent” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week, Richard and Fr. Marc had the chance to follow-up Fr. Paul’s discussion of Genesis 5 with questions, leading to an important discussion of the anti-kingly tradition of the Bible and it’s connection with the phrase, ‘son of man.’ (Episode 82)
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Internet comment culture invites useless and emotionally charged conflict that accomplishes nothing, except to inflame everyone’s self-serving sentiments. That’s why, in Matthew, Jesus refuses to engage in any argument with the Pharisees. To do so, Matthew teaches, is to squander what is holy.
In keeping with the teaching of Isaiah, Jesus refuses to quarrel with anyone so that nothing and no one (including Jesus himself) stands out upon the earth, except the judgment of his Father, “who will not give his glory to another.” (Isaiah 42:8) It is the judgment of the Father that brings divine justice and victory, which Matthew proclaims as hope for the Gentiles.
Richard and Fr. Marc discuss the Matthew 12:14-21.
Episode 293 Matthew 12:14-21. Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Sneaky Snitch” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul uses his own family tree to help explain the tree of Adam in Genesis 5. Following verse 2, in which God “created them male and female, and he blessed them and named them man,” whether directly, as Seth or indirectly, as the followers of Seth, the main actor, Fr. explains, is Adam, through his tenth son Noah. (Episode 81)
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“Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the Lord your God; in it you shall not do any work, you or your son or your daughter, your male or your female slave or your cattle or your immigrant who stays with you.” (Exodus 20:8-10)
This commandment, which joins the needs of the vulnerable—of the immigrant and the lowly creatures in your care—with the needs of your sons and daughters, captures the truth of the Sabbath’s purpose: to supplant the empty work we do each day in the service of greed with the substantive work of hearing and doing the teaching of Scripture. It is no coincidence that encoded within this instruction we find the very thing that saves us.
Richard and Fr. Marc discuss the Matthew 12:9-13.
Episode 292 Matthew 12:9-13 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Whisky on the Mississippi” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week Fr. Paul touches on the importance of the author’s purposeful use of the word Adam in some places and the words Ha Adam elsewhere. The various connections between biblical words, he explains, hinge not on philosophical premises, but the author’s use of these terms within the flow of the narrative. (Episode 80)
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When the Pharisees complain about the disciples picking and eating grain on the sabbath, they betray both their ignorance of Torah, and their desire to control the consecrated bread of God’s instruction to consolidate their power. But God, Matthew teaches, does not need our bread. After-all, whatever we offer him already belongs to him. What he desires is knowledge of and obedience to his Law: that we are to love our neighbor, showing mercy and compassion on one another. This is the sacrifice that God demands in Hosea, one precluded by the Pharisees’ ignorance of his Torah.
Richard and Fr. Marc discuss the Matthew 12:1-8.
Episode 291 Matthew 12:1-8 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Investigations” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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Dismantling the mistranslation found in Genesis 4:26, “at that time men began,” Fr. Paul explains that in the Hebrew, in the passive God merely allows—literally, it was allowed—to call on the name of the Lord. The action is initiated by God, without even mentioning human beings. This distinction is critical, since throughout Scripture, whenever men begin something, it is always negative. (Episode 79)
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In a society that consumerizes rebellion against parents both as entertainment and an axiom of pop-psychology, the basic premise of the New Testament—that the Son is disempowered because all glory and all power belong to his Father—is practically impossible to accept.
In Matthew, when Jesus praises his Father, in the very content of his prayer, he underscores that his God is the Lord both of the heavens and the earth, a span that imposes total dominion, stripping Jesus, and therefore, all human beings of power, in fulfillment of the prophecy of Isaiah.
Still, in language reminiscent of 1 Corinthians, in Matthew 11, we hear that all things are handed over to Jesus—but what does that power look like? What is the power that Jesus brought to Chorazin and Bethsaida if the outcome of his life is abject failure and defeat? How is this an easy yolk?
Richard and Fr. Marc discuss the Matthew 11:25-30.
Episode 290 Matthew 11:25-30 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Modern Jazz Samba” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul continues to unpack the story of the new seed given to replace Abel, in spite of his murderous brother, Cain. Pointing to the Hebrew, where an ish posits an ish, Fr. Paul notes the actualization of God’s blessing in Genesis 1. The human being produces another human being, and another, remaining alive throughout time and history. (Episode 78)
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One of the strangest characteristics of religious psychology is the commonly held belief that those who have received instruction are better than those left untaught. We don’t phrase it that way, but the implication of consumerized evangelism is that others need what we have so that they can become like us. It is precisely this arrogant mentality that is condemend in Matthew’s gospel. What the others truly need is not us but what we were given despite our wickedness to save them from becoming as evil as we are. Moreover, our wickedness knows no bounds, not only for having passed judgment on them, but for refusing to bear fruit for their sake through instruction.
Truly, “it will be more tolerable for the land of Sodom in the day of judgment” than it will be for us. (Matthew 11:24)
Richard and Fr. Marc discuss the Matthew 11:20-24.
Episode 289 Matthew 11:20-24 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Big Rock” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul continues his discussion of Genesis 4, explaining how the RSV’s mistranslation of the Hebrew not only misleads but betrays and deconstructs the biblical text. Unlike the birth of Cain, the subject of Eve’s action, Seth is received by the wife of Adam as the gift of the Lord. Notably, Fr. Paul explain’s, Eve’s name disappears from the text with Cain’s in Genesis 4:1 and is not mentioned again until the New Testament. (Episode 77)
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When we choose an ideological framework, we employ a system of ideas and ideals to bolster our self-styled morality. We want so desperately to have power over others that we create a false reality in which we are always right, always the victim, always justified, and always able to find the culprit. Instead of child abuse at the border, we see criminals getting what they deserve; if a lie suits us, we call it true; if a person challenges us, we argue, on the basis of self-styled ideals, that they are evil. Up is down, black is white, John the Baptist has a demon and Jesus is a drunkard—we say whatever we want based on whatever we believe because we worship our owns thoughts. There’s a word for that in the Bible. It’s called idolatry and the Gospel of Matthew was written to smash it.
Richard and Fr. Marc discuss the Matthew 11:11-19.
A quick shout out to Fr. Dustin Lyon, a regular listener who suggested that “a reed shaken in the wind” (11:7) from last week’s episode, may refer to a symbol printed on Herodian coins. A point, Fr. Lyon explains, which may enhance our reading of the text.
Episode 288 Matthew 11:11-19 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Scheming Weasel” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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In today’s program, Fr. Paul explores the functionality of biblical names in the genealogy presented in Genesis 4. (Episode 76)
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When we look at the world, intuitively, we betray Matthew’s admonition against judgment, assessing and interpreting people and texts based on our presuppositions. Instead of seeing everything through the lens of God’s teaching, we trust the lamp of our human eyes, which presents the world to us in darkness.
Thankfully, the preaching of John the Baptist—made up entirely of God’s words—can’t be seen. So no matter how flawed your vision, as long as you open your ears, there is hope. In this sense, the Lord’s refrain, “what did you go out to see,” is ominous: you were called to hear, why do you still trust your eyes?
Richard and Fr. Marc discuss Matthew 11:7-10
Episode 287 Matthew 11:7-10 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Fuzzball Parade” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul notes the significance of Cain’s construction and subsequent naming of a city after his son, Enoch, the significance of the name Lamech as a metathesis of Melek, and the problem of civilization connected with the city as the production of man. (Episode 75)
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“The line separating good and evil passes not through states, nor between classes, nor between political parties either—but right through every human heart.” —Alexander Solzhenitsyn
The letter read in today’s program quotes the following article in the last paragraph: Sonia Nazario, “How to Secure the Border,” Los Angeles Times, April 23, 2017.
Music performed by the West Side Riverview Choir, St. Paul, Minnesota.
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In Matthew 11, we discover that John the Baptist, who earlier preached the Kingdom of God in the wilderness, is now imprisoned. At this point in story, we do not know how John ended up in prison. All we know is that he preached the Kingdom.
Looking a few verses ahead, we learn from Jesus that this very Kingdom “suffers violence” at the hands of violent men. (Matthew 11:12) It is Caesar, the antichrist, and Herod, the traitor—a false king who pertains to his Roman master—who, in Matthew, struggle to take the Kingdom of God by force. Later, in chapter 14, we learn of Herod’s petty role in John’s imprisonment.
All the same, hearing news of the works of Jesus Christ, an imprisoned John found hope, against hope, and sent word to his rightful King, who proclaimed:
“The blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he who does not take offense at me.” (Matthew 11:5-6)
Richard and Fr. Marc discuss Matthew 11:1-6
Episode 286 Matthew 1:1-6 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Dark Times” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week Fr. Paul explains that in murdering Abel, Cain is responsible for his own sin and may not blame his forefather. Individual responsibility for sin, Fr. Paul explains, is a main feature of the chapter. The fact that Cain ends up in the same situation as Adam (ha adam) cannot obscure this point, which is unmissable in the original Hebrew. (Episode 74)
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Today is July 4, a holiday in the United States. As is the custom of our church, over the centuries, many such holidays have been coopted to serve the Gospel of Jesus Christ. In this spirit, on this day, we at The Bible as Literature remember all those in peril—the many refugees fleeing poverty and violence and their fallen brothers and sisters. We implore God on their behalf to grant them shelter and refuge through his teaching, in fulfillment of his promise, that, “whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you, he shall not lose his reward.” (Matthew 10:42)
Richard and Fr. Marc discuss Matthew 10:40-42
Episode 285 Matthew 10:40-42 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Sardana” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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In today’s program, Fr. Paul begins his discussion of Cain and Abel, explaining the famous phrase, “sin is couching at the door.” He also reiterates the importance of the Hebrew word, yalad, noting that it can only be used in conjunction with the woman—an important point lost in translation. (Episode 73)
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Bewitched by the lie of acquisition and consumerism, we have become of society of people whose actions proclaim the vulgar creed, “me first.” With supposed possessions in hand, we emerge as a nation of cowards, so terrified of losing what we think we have that we elevate our cravenness with ugly platitudes: family first, religion first, and nation first.
But in our cowardice, we run afoul of the Lord warning in Matthew: “He who has found his life will lose it, and he who has lost his life for my sake will find it.” (Matthew 10:39)
Richard and Fr. Marc discuss Matthew 10:32-39.
Episode 284 Matthew 10:32-39 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Funkorama” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week Fr. Paul concludes his discussion of Genesis 3 with the expulsion of Adam from the garden, away from the Tree of Life. As always, he highlights critical connections in the Hebrew, in this case, technical terms that pertain to the keeping of God’s Law. (Episode 72)
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People claim to be members of God’s household—to be followers of his teaching—but in the Roman Empire, your master determines your household, and in the Bible, your fears reveal your true master.
Insofar as our fears control us, the Matthean metaphor of the Roman household contextualizes this dynamic perfectly, as a kind of slavery. If human beings are controlled by their fears, why not transfer this power to a Master who truly cares for us—not a Roman patrician, but a teacher—the one who gives us wisdom for the sake of the common good.
Richard and Fr. Marc discuss Matthew 10:24-31.
Episode Matthew 10:24-31 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Tyrant” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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In today’s program, Fr. Paul explains how the dust of the ground is the curse, and uncovers a parallel in the text between Adam in the story and the kings that oppress God’s city city, a reading that hinges on the versatility of the Hebrew word marshal.(Episode 71)
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This homily was delivered on June 8, 2019 at St. Mary’s Greek Orthodox Church in Minneapolis, Minnesota, in loving memory of Daniel Anthony del Castillo. May his memory be eternal.
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Critics of the Bible often complain about its violent stories. How could the Bible be considered sacred, they ask, when it is full of so much cruelty and abuse? The answer—of course—is that it is human civilization that is overflowing with cruelty and violence, and the Bible holds this fact up to our face. Almost always, those who cringe at its stories are those who can’t face the truth about themselves. But the Bible does more than present the reality of our ugliness; its stories coopt human cruelty, transforming it into something beautiful.
Richard and Fr. Marc discuss Matthew 10:21-23.
Episode 282 Matthew 10:21-23 Subscribe: feedpress.me/the-bible-as-literature; Music from https://filmmusic.io: “Urban Gauntlet” by Kevin MacLeod (incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/)
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This week, Fr. Paul continues his discussion of Genesis 3, highlighting the functional connection between nahash and idolatry, and concluding with a review of the Bible’s critique of Plato. (Episode 70)
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So often, we hear Scripture in translation and assume a meaning for its words based on how we use those words in our modern language. When we do this, we make three mistakes. First, we forget that the way words are used can change over time; second, we disregard the problem of translation; third, and most importantly, we ignore the author's use of the term, which may part ways even with the way that word is understood in his historical context.
In Scripture, to understand a word, you have to look at its usage throughout the text. Fortunately, in the case of the term, "worthy," Matthew leaves plenty of breadcrumbs.
Richard and Fr. Marc discuss Matthew 10:11-20.
Episode 281 Matthew 10:11-20. Subscribe: feedpress.me/the-bible-as-literature; “Darkling” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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This week, Fr. Paul explains the Hebrew word play in Genesis 3, underscoring, as always, the criticality of the original languages. While he has often emphasized that Genesis 1-4 contains the entire message of the Bible, he is quick to point out that this message is found in the hearing of the original Hebrew words, which reappear later in the biblical canon, and not in the understandings in our minds. (Episode 69)
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The famous Negro Spiritual, “Keep Your Eyes on the Prize,” captures the spirit of Matthew 10. The hymn calls to mind an array of Scriptural passages to encourage and enjoin the faithful to run the race set before them.
In its famous verse: “Keep your hand on the Gospel plow; Won't take nothing for my journey now;” the hymn’s anonymous authors understand that in the work the Bible demands of us, we are fed only by the commandment that sends us.
“For Scripture says, ‘Do not muzzle the ox while it is treading out the grain.’ and ‘The worker deserves his wages.’”(1 Timothy 5:18)
Richard and Fr. Marc discuss Matthew 10:5-10.
Episode 280 Matthew 10:5-10. Subscribe: feedpress.me/the-bible-as-literature; “Fearless First” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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This week, Fr. Paul expands on his discussion of the creation of woman, noting the introduction of two new words to define ha adam—ish and ishah—terms that twist the original intention of God in the story. (Episode 68)
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Insofar as Matthew’s Genealogy in chapter 1 dismantles and ridicules the patrilineal line of David, it provides context for our understanding of the names of the Twelve in chapter 10. Where the name Matthew looks ahead, offering the hope of his gospel for Israel, the names that come after foreshadow a gift—a “Matthan”—already rejected. These names, which should mark hope and a return from exile, instead point backward, to the human kings and men of violence who first led God’s people astray. In this sense, the name Matthew in chapter 10 is a line in the sand—a last chance—and there’s no going back.
Richard and Fr. Marc discuss Matthew 10:3-4.
Episode 279 Matthew 10:3-4. Subscribe: feedpress.me/the-bible-as-literature; “Malicious” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In this week’s episode Fr. Paul continues his discussion of Genesis 2 highlighting its interconnection with Genesis 3. Beginning with verse 16 and the Lord God’s commandment than man not partake of the tree of knowledge, Fr. Paul will explain how death as punishment in the biblical story is not the same as natural death. He will also talk about his famous reading, that the creation of woman, who was “built out of the man” is a clever play on the biblical critique of the things men build with their own hands. (Episode 67)
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As in the case of the Matthean Genealogy, our understanding of the summoning of the Twelve Apostles in Matthew 10 depends heavily upon the meaning of names. Not only their meaning, but their placement within Matthew’s list and their language of origin, taken in context of the broader narrative—all of which is amplified by the importance of the number twelve as a metaphor for the tribes of Israel.
Richard and Fr. Marc discuss Matthew 10:1-2.
Episode 278 Matthew 10:1-2. Subscribe: feedpress.me/the-bible-as-literature; “Silver Flame” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In this week’s episode Fr. Paul explains how verse 15 of Genesis 2, literally impossible to hear in translation, serves as a powerful hinge for the entire Bible. (Episode 66)
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Among the many themes emphasized in the Gospel of Matthew, none are more ominous than the admonitions given to those who would teach. It is the teachers of the people who must protect what is sacred; it is the teachers, above all others, who must not judge; it is the teachers who are responsible for the wellbeing of the flock; and, in Matthew 9, it is these teachers, entrusted with knowledge and the duty to share it, who have abandoned the people, as sheep without a shepherd. “Therefore,” Jesus warns, “beseech the Lord of the harvest to send out workers into his harvest.” (Matthew 9:38)
Richard and Fr. Marc discuss Matthew 9:36-38.
This week’s episode is dedicated in loving memory of Daniel del Castillo, a man of duty, who served his country faithfully. May his memory and the legacy of his efforts for the sake of the common good be eternal.
Episode 277 Matthew 9:36-38. Subscribe: feedpress.me/the-bible-as-literature; “Dark Fog” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In this week’s episode, Fr. Paul continues his discussion of Genesis 2 with the importance of rain, breath, and the garden of Eden, located toward the east in the Syrian desert, a critical point in his book, the Rise of Scripture. (Episode 65)
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Of the many attributes of a society in decline, none are more despicable than the degradation of speech. The inability to listen, the intent to smear and demonize so that others are not heard, the ideological delusion that leads us to believe such smears, born of our lies and marketing spin—all of this—is extremely dangerous and the epitome of evil because it erodes our ability to form community. In the end, our only hope is community, expressed in the New Testament through the metaphor of Table Fellowship with the people we fear and despise. In Matthew, when confronted with this type of speech, Jesus demonstrates the only correct response.
Richard and Fr. Marc discuss Matthew 9:32-35.
Episode 276 Matthew 9:32-35. Subscribe: feedpress.me/the-bible-as-literature; “Envision” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the interplay between Genesis 1:1 and 2:4. (Episode 64)
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Instead of teaching Hebrew and Greek (to empower others to read Scripture) modern Christians talk about how wonderful Jesus is, how much he has done for them, and how much they love him. Instead of leading Bible study, they “testify” to miracles in their life and why others should “believe.” The problem with this approach is that it is in direct disobedience to Jesus in the Gospel of Matthew.
Richard and Fr. Marc discuss the Gospel of Matthew 9:27-31.
Episode 275 Matthew 9:27-31. Subscribe: feedpress.me/the-bible-as-literature; “Midnight Tale” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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This week, Fr. Paul begins his discussion of Genesis 2. (Episode 63)
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Ritual purity, which depends on the Temple and its customs to relieve people of their burdens, falls short of the cleaness demanded in the Bible. Does touching something really make you unclean, or was the Law given to show that you are not clean and you cannot make yourself clean? At this point, whether or not we got the point is a mute point, since the Temple has been destroyed.
Richard and Fr. Marc discuss the Gospel of Matthew 9:18-26.
Episode 274 Matthew 9:18-16. Subscribe: feedpress.me/the-bible-as-literature; “Envison” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In this week’s episode Fr. Paul explains the significance of the phrase “male and female he created them.” (Episode 62)
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When the disciples of John ask why the disciples of Jesus do not fast, they betray their disregard for the Lord’s unique station as the Messiah and earthly representative of the Father. Jesus is their king who brings the Law of the Kingdom. As the Bridegroom, he is the head of the feast and the reason for the gathering. He is also the only person able to do what that Law requires. As such, the only reason to mourn in his presence is if you do not like what he has to say.
Richard and Fr. Marc discuss the Gospel of Matthew 9:14-17.
Episode 273 Matthew 9:14-17 Subscribe: feedpress.me/the-bible-as-literature; “Leaving Home” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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The first part of Fr. Paul's concluding remarks on Genesis 1, (Episode 61)
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By reason of his profession, Matthew, like Paul (who persecuted the church), was sent to preach the gospel as one despised by his addressees. How could a Jew who collaborates with Roman authorities approach his fellow Jews to collect taxes for their occupier? Worse, how could the Lord send such a person to preach his Gospel?
Richard and Fr. Marc discuss the Gospel of Matthew 9:9-13.
Episode 272 Matthew 9:9-13; Subscribe: feedpress.me/the-bible-as-literature; “Industrial Cinematic” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the Hebrew terms ish and isha in Isaiah 2 as they relate to Genesis. (Episode 60)
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Students of the Bible often wrongly emphasize the sins of individuals over and above the forgiveness of sins as a general proclamation of the King. When this proclamation is contextualized in the New Testament, it pertains to redemption—literally, ones purchase in the marketplace—and the paying off, or “forgiveness” of former debts. The news of this forgiveness is a warning: yes, your debts have been covered, but now, you are in debt to a new Master, duty bound to follow the rules of his household.
Richard and Fr. Marc discuss Matthew 9:1-8.
Episode 271 Matthew 9:1-8; Subscribe: http://feedpress.me/the-bible-as-literature; “Metalmania” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the belittling of man in Genesis 1. (Episode 59)
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When Jesus crosses the Roman sea in Matthew, he brings the good news of the Matthean genology—of the liberation of God’s people from captivity—to the gentiles living under the control of Caesar. The Gadarene exorcism consolidates a pattern in Matthew: those whom we assume to be wrong are the very ones who obey the command of the Master.
Richard and Fr. Marc discuss Matthew 8:28-34.
Episode 270 Matthew 8:28-34; Subscribe: http://feedpress.me/the-bible-as-literature; “Nightdreams” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul revisits the term eretz in his exposition of Genesis 1. (Episode 58)
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In the face of situational chaos, all of us appreciate strong leadership. We value the clear and confident voice of the one who knows what to do—we value their knowledge—and we listen to what they say. Leadership provides clarity, order, and the pressure necessary to help all of us do what must be done. But there are plenty of examples where placing this kind of trust in a human leader has led to disaster. That’s why the Gospel of Matthew won’t ascribe such authority to anyone, not even Jesus. It is the teaching that Jesus carries—the word that he speaks—to which we look for direction. This word was handed down from above as the immutable will of God our Father, the Patrician of all, whose authority brings order to the household of the nations.
Richard and Fr. Marc discuss Matthew 8:23-27.
Thanks to all of our listeners for supporting this live recording of the podcast. It was great to see many of you at this year’s symposium. If you’re looking for a cutting-edge appliance repair school run by industry experts, one of our listeners can help! Visit https://mastersamuraitech.com for more information.
Episode 269 Matthew 8:23-27; Subscribe: http://feedpress.me/the-bible-as-literature; “The Show Must Be Go” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul continues his analysis of Genesis 1. (Episode 57)
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At the start of the New Testament, the Matthean Geneology remedies an incorrect understanding of Abraham’s line by belittling of the kings of Judah, highlighting the failure of tribal lines. Thus, Matthew reorients his readers to the original intent of Abraham’s household as a mechanism of adoption into the Lord’s fold, through his teaching. To claim Abraham as a tribal or national banner is to diminish the Lord’s promise, making Abraham’s seed just like any other human line.
In Matthew, as in Genesis, the Lord is forced to intervene to ensure that the folly of David’s seed does not jeopardize God’s promise of life to Abraham and his descendants. All human lines are dust to dust. Thus, the Matthean Jesus challenges loyalty to tribe and clan with a stern warning: ”Leave the dead to bury their dead.”
Richard and Fr. Marc discuss Matthew 8:18-22.
Episode 268 Matthew 8:18-22; Subscribe: http://feedpress.me/the-bible-as-literature; “Cold Sober” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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The head of the household, in biblical terms, is the one responsible for leading with the teaching of Scripture. Where civil characterizations of this role emphasize the acquisition of wealth, the Bible stresses obedience to God’s instruction as the chief duty of both the Biblical Patriarch and the Roman Patrician. A true parent is the one who provides instruction along with bread and shelter. That is why in the Orthodox and Catholic traditions, the one responsible for teaching is called, “Father.”
But what happens when the head of the household is himself disobedient? What if that person, who is responsible for the wellbeing of everyone, allows a member of his family to suffer because of a failure to teach?
Richard and Fr. Marc discuss Matthew 8:14-17.
Episode 267 Matthew 8:14-17; Subscribe: http://feedpress.me/the-bible-as-literature; “Onion Capers” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul continues his discussion of Genesis 1. (Episode 55)
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Too often, students of Scripture dismiss difficult texts by separating the culture of the biblical era from what they consider the real ”message” of the biblical story—but this is a fallacy. Empirically, the text—the letters and words inscribed on the page—are the message. The rule of Matthew precludes the addition or subtraction of anything from this inscription.
If the message in your head does not recount every letter of Hebrew and Greek in the entire Bible, it's not the biblical message. So when Scripture deals with Roman culture, like it or not, Roman culture is part of the package. When we attempt to sift it out, the Gospel becomes unintelligible.
Richard and Fr. Marc discuss Matthew 8:5-13.
Episode 266 Matthew 8:5-13; Subscribe: http://feedpress.me/the-bible-as-literature; “Crusade - Heavy Industry” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul resumes his reading of Genesis with a discussion of light and darkness in 1:3-5. (Episode 54)
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In the Gospel of Matthew, knowledge of Scripture determines the value of a Levitical priest. What are the specific rules of Leviticus and what do they mean? What is the priest commanded to do when he encounters a leper? What does the Levitical sign of skin disease teach the priest about the household of Abraham?
In the story of the leper’s healing in Matthew 8, Jesus demonstrates the answer to these questions through his obedience to the rule of Leviticus, placing accountability for the plight of the outcast squarely on the shoulders of “Aaron the priest or to one of his sons the priests.” (Leviticus 13:2)
Richard and Fr. Marc discuss Matthew 8:1-4.
Episode 265 Matthew 8:1-4; Subscribe: http://feedpress.me/the-bible-as-literature; “Cottages” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul concludes his discussion of functionality in Scripture. (Episode 53)
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As teachers and students, we delude ourselves with abstraction. How many of us, instead of teaching the words of the Bible, offer a cheap summary or moral extraction to get at (what we call) the gist of the story? How often have you heard someone talk and talk and talk about God for hours without following the storyline of Scripture, in English, let alone the original languages? How often? The King James Bible contains 783,137 words. There is no gist. There are only “these words.”
“Everyone,” Jesus explains, “who hears these words of mine and does not act on them, will be like a foolish man who built his house on the sand.” (Matthew 7:26)
Richard and Fr. Marc discuss Matthew 7:24-29.
Episode 264 Matthew 7:24-29; Subscribe: http://feedpress.me/the-bible-as-literature; “Dream Catcher” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the central importance of functionality in Scripture. (Episode 52)
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It’s unclear how or when the phrase “I love you” became the sacrosanct rubric of America’s devolving mating rituals, but it did. In the place of duty, honor, and commitment, we peddle the fake importance of a self-involved, emotionally insecure obsession with three words that represent a hormonal response. Even if you think you disagree, you know its true. Your spouse can say, “I love you” until they’re blue in the face. It is meaningless if their behavior says otherwise. Enter Matthew 7. Jesus does not care if you say, “I love you.” The world does not stop spinning and it is not an apocalyptic sign that now you are truly his disciple. No way. Human words are cheap. You are only his disciple when you act like it.
Richard and Fr. Marc discuss Matthew 7:21-23. Today’s episode begins with a reading of Deuteronomy 13:1-3.
Episode 263 Matthew 7:21-23; Subscribe: http://feedpress.me/the-bible-as-literature; “Hackbeat” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the function of the waters in Genesis 1:2. (Episode 51)
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Priorities control a person's speech. If a pastor’s goal is to share the words of the Bible, he will speak the words of the Bible. If his goal is to grow his parish, he will add to (or subtract from) the words of Scripture to appeal to his target audience, ignoring the Lord’s warning in Matthew 7:6 to protect what is holy. In Matthew, this kind of teacher is singled out as a false prophet, easily identifiable, Jesus explains, by the content of what is taught and by its outcome.
Richard and Fr. Marc discuss Matthew 7:15-20.
Episode 262 Matthew 7:15-20; Subscribe: http://feedpress.me/the-bible-as-literature; “That’s a Wrap” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul continues his reading of Genesis with an analysis of the words tohu wa-bohu in 1:2. (Episode 50)
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In the modern Internet of Consumers, everyone is treated as a profit center. Content, images, and themes are all engineered to attract the widest audience possible. If everyone likes your message, it must be good, right? This profit centered model has corrupted our media institutions and undermines our trust in each other. In 2018, everyone is in sales—even our universities—and it’s a catastrophe.
While the Bible was indeed written in such a way that the widest possible audience could understand it’s content, it was not written to be accepted by a broad audience. It was written to say what it has to say with no regard for its appeal. That is what it means to teach and the biblical teaching in Matthew is itself the narrow path of which Jesus speaks.
Richard and Fr. Marc discuss Matthew 7:13-14.
Episode 261 Matthew 7:13-14; Subscribe: http://feedpress.me/the-bible-as-literature; “Just Nasty” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the fourth part of his introduction to the Book of Genesis, Fr. Paul discusses the importance of the Hebrew words bereshit bara. (Episode 49)
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Too often, the Lord’s promise in Matthew 7:7, that those who ask will receive, and those who seek will find, is reframed by a consumer mindset, as though prayer is the adult version of writing a letter to Santa Claus. But if we hear this verse in the context of Matthew, we’re stuck with a different reality: God’s will is immutable and dominant, he already knows what we need, and we are not allowed to ask for stuff when we pray. So why and what are we suddenly asking for and seeking in verse 7?
In a gospel that began with an overview of the Old Testament and a crash course in biblical Hebrew, Matthew is challenging us: whatever we need is already available in Scripture—so ask the Torah and seek its pages. Everything you need will be provided.
Richard and Fr. Marc discuss Matthew 7:7-12.
Episode 260 Matthew 7:7-12; Subscribe: http://feedpress.me/the-bible-as-literature; “Club Seamus” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the third part of his introduction to the Book of Genesis, Fr. Paul revisits his discussion of the Hebrew word toledot. (Episode 48)
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Too often, teachers use Matthew 7:6 to cast aspersion on the unchurched, difficult students, or people who are not interested in what they have to say. In doing so, they twist the meaning of the Gospel to serve themselves at the expense of others. When the Lord warns his followers, “Do not give what is holy to dogs,” it is the believer, not the gentile “dog,” who is under judgment.
Those entrusted with the Gospel are responsible to abstain from defiling it with their lips. If you sit on the seat of Moses and proclaim your words in judgment and not the words of Scripture, you can’t help but be self-serving. Such words defile you and those who hear you.
Therefore, Jesus warns, don’t be surprised when the people you abuse with your lies “turn and tear you to pieces.” In that moment, Ezekiel proclaims, ”you shall know that I am the Lord,” (Ezekiel 11:12) the only Judge, whose throne is in the heavens.
Richard and Fr. Marc discuss Matthew 7:4-6.
Episode 259 Matthew 7:4-6; Subscribe: http://feedpress.me/the-bible-as-literature; “Chillin Hard” Kevin MacLeod (http://incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the second part of his introduction to the Book of Genesis, Fr. Paul continues his discussion of the language of Scripture with an overview of triliteral roots. (Episode 47)
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Too often, we co-opt the prohibition against judgment in Matthew as a mechanism of our self-imposed fragility. We don’t want to be challenged with our sins, so when confronted, we blather, “who are you to judge?”
Fortunately, Matthew 7 renders this question totally non-functional. “Who am I?” I am exactly what you are and what St. Paul proclaims me to be: nothing, absolutely nothing. It the Lord’s teaching that is the “something” by which we are judged. Since we are nothing, I have no right not to read his judgment aloud and you have no right to cover your ears.
Make no mistake, there shall be no “safe spaces” in the Kingdom of Heaven.
Richard and Fr. Marc discuss Matthew 7:1-3.
Episode 258 Matthew 6:31-34; Subscribe: http://feedpress.me/the-bible-as-literature; “Retrofuture Clean” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the first part of his introduction to the Book of Genesis, Fr. Paul expounds on the language of Scripture. (Episode 46)
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When we step back to consider the full scope of any effort, even when the work in front of us pertains to God and not to mammon, it’s easy to become paralyzed by stress and anxiety. In Matthew, Jesus solves this problem by narrowing the scope of our worries yet further: yes, we must limit our concerns to the Master’s instruction for us, but that is not enough. We must also become far more deliberate and practical in the execution of our duties because it’s not the Master’s commandment in abstraction that we serve, but the Master’s demands of us now, at this very moment, when both the need and the task are within reach.
Richard and Fr. Marc discuss Matthew 6:31-34.
Episode 257 Matthew 6:31-34; Subscribe: http://feedpress.me/the-bible-as-literature; “Laserpack” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains 1 Samuel 17:40. (Episode 45)
“Breakdown” Kevin MacLeod (http://incompetech.com (http://incompetech.com/) (http://incompetech.com/) (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Everyone loves Matthew's passage about the lilies of the field. We love it because who doesn't want to be consoled and encouraged not to worry about anything? But our enthusiasm is misplaced. We get excited about our freedom from worry in the same way that we misread our liberation from Pharaoh. In the book of Exodus, the Lord's people were not set free from Egypt so that they could be free. As the Lord said to Moses, repeatedly:
“Go to Pharaoh and say to him, ‘Thus says the Lord, “Let my people go, that they may serve me.” (Exodus 8:1)
In Matthew, the followers of Jesus are not set free from worry so that we can be free from worry. On the contrary, we are warned that our worries pertain to the wrong master.
Richard and Fr. Marc discuss Matthew 6:22-30.
Episode 256 Matthew 6:22-30; Subscribe: http://feedpress.me/the-bible-as-literature; “Lobby Time” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the use of the Hebrew terms adamah and eretz in Ezekiel. (Episode 44)
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“Those who want to become rich,” St. Paul writes, “fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. “For the love of money,” he continues, “is the root of all evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs. But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance and gentleness.” (1 Timothy 6:9-11)
Make no mistake, when St. Paul attacks the love of money, he is attacking money—point blank—because everyone knows (even though most will never admit) that everyone loves money.
As an alternative to wealth, Paul proposes the pursuit of the righteousness that comes from God, which Matthew explains, is the “treasure in heaven.” To gain this treasure, the one who labors must attribute all credit for their deeds to the Father of Jesus and take no credit from anyone other than him. This is the only wise choice, because—according to both Paul and Matthew—since the Heavenly Father does not die, the hope of credit from him is the only worthwhile investment.
“For,” St. Paul explains, “We have brought nothing into the world, and it is certain we can carry nothing out.” (1 Timothy 6:7)
Richard and Fr. Marc discuss Matthew 6:16-21.
Episode 255 Matthew 6:16-21; Subscribe: http://feedpress.me/the-bible-as-literature; “Basic Implosion” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the terms possess and inherit in the language of the Bible. (Episode 43)
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When Mr. Miyagi, the eighties era fictional Karate master, set out to teach his disciple, he asked him to paint a fence, wax cars, and sand a huge floor using inefficient, repetitive motions that made the work difficult and tedious. Sick of repetition and exhausted, the disciple rebelled against his master. Mr. Miyagi confronted his student with a new lesson, demonstrating that seemingly pointless directives had produced knowledge in his disciple, who, without realizing it, had mastered the basics of self-defense.
In similar fashion, the Matthean Jesus demands obedience of his disciples. When they pray, they are to pray in a specific way, using the exact words assigned by their master, day after day, until the difficult and tedious burden of biblical study and repetition produces wisdom in their actions.
Richard and Fr. Marc discuss Matthew 6:7-15.
For those who have not seen the eighties film, The Karate Kid, make sure to watch this youtube clip of the teaching scene: https://youtu.be/Bg21M2zwG9Q.
Episode 254 Matthew 6:7-15; Subscribe: http://feedpress.me/the-bible-as-literature; “Send for the Horses” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses hypertextuality and the contributions of Bartosz Adamczewski to the field of Biblical Studies. (Episode 42)
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When someone makes a statement that is difficult or unreasonable, human beings rationalize in order to ignore or moderate their words. Maybe the person didn't mean it, or maybe they have some hidden strategy that explains their otherwise irrational position. Unfortunately for deniers, what a person says is what they mean. The duty of science is to be accountable and to hold each other accountable to what is actually said, not to appeal to an imaginary “intended meaning” or purpose. Demagoguery is the bastard child of Plato, enabled by the tolerable meanings we create behind or above the stench of what is actually said.
In the case of Matthew, the difficult words of Jesus are also unbearable. Beginning with Matthew 5, the Lord presents an explanation of the Law of Moses that makes it literally impossible for anyone to claim that they are righteous. Some scholars argue that Jesus is exaggerating to make a point. Why? Because if Jesus meant what he said (a tautology for Semites) then, literally, no one is righteous. No, not one.
Jesus decimates the hope of human righteousness, even as the demagogue counts on our faith in the same. That's why the words of Jesus, unlike human words, are a sweet fragrance in the Father's nostrils.
Richard and Fr. Marc discuss Matthew 6:5-6.
This week's episode is offered in honor of Kathryn, an Alzheimer's patient who entered hospice this week. We give thanks with her to him who remembers us in our low estate, for his mercy endures forever.
Episode 253 Matthew 6:5-6; Subscribe: http://feedpress.me/the-bible-as-literature; “ZigZag” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the significance of the Maccabees for the formation of the New Testament. (Episode 41)
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The expression “false pretense” is very strange. By definition, a pretense is the act of giving an appeance. In the Bible, anything that presents an apperance is already a lie, the depth and breadth of which is evident without the use of a modifier.
In Matthew, the pretense of humility amplifies human arrogance, even as the appearence of charity faciltiates selfishness. Are you humble because you look humble? Are you generous because people saw you giving alms to the poor? Since all pretense is false, it's hard to say. But Matthew, like the Apostle Paul, won't enter the debate since even humility and generosity—no matter how sincere—are rendered unrighteous by the credit your pretense earns in the sight of men:
“But to me, it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. For I am conscious of nothing against myself, yet I am not by this acquitted, but the one who examines me is the Lord. Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God.” (1 Corinthians 4:3-5)
For Matthew, whose teaching reflects the wisdom of Paul, the only sure fire way to avoid fueling our innate hypocrisy is to avoid appearances altogether, doing everything in secret until the Lord appears on the day of judgment.
Richard and Fr. Marc discuss Matthew 6:1-4.
Episode 252 Matthew 6:1-4; Subscribe: http://feedpress.me/the-bible-as-literature; “Cottages” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the biblical meaning and function of the Hebrew word Saul. (Episode 40)
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The United States is at a crossroads. Regrettably, all of us listened to our parents, teachers and Walt Disney, who conspired to convince us that we should believe in ourselves--and now, everyone believes in themselves. It's a disaster.
We believe in ourselves and thus believe that our ideas, preferences and personal beliefs hold universal authority. When daily life demonstrates that our beliefs are not universal, we push back--sometimes violently--to silence all those who threaten our mental perfection. Did I say mental? Yes, I did. We are mental.
The problem with mental perfection is that it's a fraud. We enshrine ourselves in a temple dedicated to self-serving ideals and declare ourselves the perfect example of the righteousness of these ideals. Religious people do it, liberals and conservatives do it, and those who seek power love it because you can ride self-righteousness like a tidal wave, all the way to the top.
The perfection that Jesus demands in the Gospel of Matthew is different. It's a perfection that shames us and strips us of power. It's a perfection that makes clear—in no uncertain terms—that we are not to believe in ourselves; that we are a fraud; that we cannot accomplish the most basic requirements of human morality, let alone the demands of the Torah. It's a perfection that can only be realized in our defeat on the cross, the symbol of a teaching that consigns all perfection to the dead.
Richard and Fr. Marc discuss Matthew 5:40-48.
Episode 251 Matthew 5:40-48; Subscribe: http://feedpress.me/the-bible-as-literature; “Fearless First” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the Hebrew terms biqah, shinar, and babel. (Episode 39)
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People love to talk about what they want to do, what they should do or what they believe is right. We love it. We go online to brag about it and to cajole each other. Everyone is a fake preacher. We give lip service to lofty ideals (lying to ourselves and each other) pretending to be people of great deeds, but our words, like our promises, are empty platitudes. No, they are worse than that, because when we cast our vanity on the world, we lift ourselves up at the expense of those whose suffering is actual. This is the banality of evil and we are living it.
Unlike our lofty ideals, the crisis of poverty; the vile stench of greed; the abyss of human ignorance; the plague of hatred; and the scourge of violence that now threaten our country are not theoretical. Those of us who hear the Lord's teaching must not talk about what we want to do or what should be done. We must act as we have been commanded. For the Lord said, “Do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also.” (Matthew 5:39)
Richard and Fr. Marc discuss Matthew 5:33-39.
This weeks episode is presented in loving honor of the victims of the synagogue massacre in Pittsburg. May they find rest with all the saints in the bosom of Abraham; and may their memory—in fellowship with the righteous teaching for which they died—be assuredly eternal.
Episode 250 Matthew 5:33-39; Subscribe: http://feedpress.me/the-bible-as-literature; “Dreams Become Real” Kevin MacLeod (incompetech.com (http://incompetech.com/) (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the significance of the word shem in the biblical tradition. (Episode 38)
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To our peril, we think about love and relationships in terms of how we feel about a person or how that person makes us feel. This attitude is understandable in children, but when adults think this way in marriage, the failure of their household becomes the failure of our neighborhoods, our communities, and, sooner or later, civil society.
In the Sermon on the Mount, the love that Jesus preaches has nothing to do with how we feel. In fact, through Jesus' strict application of Torah, the worse the commandment makes us feel—the more uncomfortable pressure it puts on us—the better our chances of learning how to love others correctly. Yes, that's right; in the Gospel of Matthew, not only is love not a feeling, but almost always, the love imposed by the Lord's commandment goes against what we feel. It is only when our feelings are overrun by this commandment that we have any chance of acting correctly toward our neighbor.
Richard and Fr. Marc discuss Matthew 5:27-32.
Episode 249 Matthew 5:27-32; Subscribe: http://feedpress.me/the-bible-as-literature; “Hiding Your Reality” Kevin MacLeod (incompetech.com (http://incompetech.com/) (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul examines the role of Moses as anti-hero. (Episode 37)
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Christians come up with strange explanations as to the relationship between the Law of Moses and Pauline grace. Maybe, they argue, only part of the Law is valid—like the Ten Commandments—but the rest is draconian and Jesus came to rescue us from legalism. Others claim, maybe, because of grace, Jesus is saying that we can do whatever we want and trust that God will make it OK. My favorite explanation is what I call the combo platter: “You see, Fr. Marc, we need both grace and the work of our hands. It's a deep partnership with God.”
Really? Partnership? Do you really believe that? Please, help me understand the way in which the creator of the heavens and earth is dependent on you for anything. If that's true, then maybe Paul was wrong. Maybe you are something. Still, it's more likely that Paul was right: that we are nothing when we think that we are something. Maybe that's why Matthew compels us to give an account for every last minuscule detail of the Mosaic Law. Not so that we can get grace as a consolation prize (like magic pixie dust) but so that we can be humbled and broken with Jesus on the Cross into understanding that God of Moses has been graceful all along.
Richard and Fr. Marc discuss Matthew 5:19-26.
Episode 248 Matthew 5:19-26; Subscribe: http://feedpress.me/the-bible-as-literature; “River Fire” Kevin MacLeod (incompetech.com (http://incompetech.com/) (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains how the biblical story does not propose a better establishment. (Episode 36)
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“Being instructed out of the Law,” are you “confident that you yourself are a guide to the blind, a light to those who are in darkness, a corrector of the foolish, [and] a teacher of the immature, having in the Law the embodiment of knowledge and of the truth?” (Romans 2:18-21) “Are you confident,” Paul asks in Romans, “Are you sure that you are a light the blind?”
When Jesus says that “you are the salt of the earth” or “you are the light of the world” do you really believe that you are the light? The Law, in which you boast, is the light to the blind which you yourself do not heed. “You who boast in the Law, through your breaking the Law, do you dishonor God? [Indeed] 'the name of God is blasphemed among the Gentiles because of you,' just as it is written.” (Romans 2:23-24) So be careful when you boast. “For truly I say to you, until heaven and earth pass away, not the smallest letter [not one iota] or stroke shall pass from the Law until all is accomplished.” (Matthew 5:18)
Richard and Fr. Marc discuss Matthew 5:15-18.
Episode 247 Matthew 5:15-18; Subscribe: http://feedpress.me/the-bible-as-literature; “Miami Viceroy” Kevin MacLeod (incompetech.com (http://incompetech.com/) (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the purpose of the Greek epics and the way in which the biblical story pushes back. (Episode 35)
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If an author writes the words, “red lead,” is she directing a person named Red to lead a group of people or is she referring to a lead based substance that is colored red, as in, “red lead?” If she is speaking and we cannot see the spelling of her words, is she informing her audience that she read a book about leadership, or was it an essay about lead poisoning in Flint, Michigan's water supply? You get the point. Context is paramount for understanding.
When Jesus says, “you are the salt of the earth,” and then talks about a loss of flavor, what does he mean? Actual salt cannot lose its flavor, but according to Jesus, his followers are definitely at risk of losing their flavor. If we can lose our saltiness, that means that whatever made us the “salt of the earth” was put into us. How are we to discern what this thing is and how it works? How are we to understand the phrase, “you are the salt of the earth?” The answer is context.
Richard and Fr. Marc discuss Matthew 5:13-14.
This week's episode is presented in honor Fr. Paul Tarazi's 75th birthday. May God grant him many years.
Episode 246 Matthew 5:13-14; Subscribe: http://feedpress.me/the-bible-as-literature; “Thinking Music” Kevin MacLeod (incompetech.com (http://incompetech.com/) (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul reviews interconnected terminology, geographic references, and narrative themes in the Bible that point to Scripture as a totality. (Episode 34)
This week's episode falls on the occasion of Fr. Paul's 75th birthday. Happy Birthday, Abouna!
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The suffering of others should make us feel ashamed. When we see a neighbor in need, in poor health, overcome by calamity or besieged by violence, their burden is both a call to action and a check on our ego. Honestly, what right have we to complain about anything in the face of our neighbor's misfortune? Regrettably, we routinely appropriate such shame as a means of influence. Politicians spin suffering to promote anger and a spirit of self-righteousness while victims point to misfortune as an excuse for cruelty. So what are we to make of the words of Jesus, “Blessed are you when people insult you?”
“Do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive commendation from God.” (1 Corinthians 4:5)
According to St. Paul's sternly-worded instruction, the question as to which suffering is worthy of Christ's blessing cannot be determined before the judgment. In Matthew, the criterion for this final test is not whether or not you suffered, but whether or not your suffering was for the right reason.
You may want to hold off cashing in your blessings before the time.
Richard and Fr. Marc discuss Matthew 5:9-12.
Episode 245 Matthew 5:9-12; Subscribe: http://feedpress.me/the-bible-as-literature; “Zap Beat” Kevin MacLeod (incompetech.com (http://incompetech.com/) (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul provides an overview of the term shamar in the book Genesis. (Episode 33)
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Hunger and thirst are clarifying. When you are desperate for a drink of water, or you have not eaten in days, your biological needs control your actions. In turn, your actions reorder your thoughts, and you acquire clarity of vision—you know what you want, you know it when you see it, you know what you need to do, and you see the world around you in these terms. Now imagine that your biological need for food and drink is co-opted by the obligation to hear and obey God's teaching. Your hunger and thirst for this teaching lead you to act with mercy toward others, which, in turn, organizes your mind. Your mind, now clear of distraction (a phrase usually translated as “purity of heart”) is wholly conformed to this teaching, allowing you to see God in the world around you.
“Blessed [indeed] are the pure in heart, for they shall see God.” (Matthew 5:8)
Richard and Fr. Marc discuss Matthew 5:6-8.
Episode 244 Matthew 5:6-8; Subscribe: http://feedpress.me/the-bible-as-literature; “Mystery Sax” Kevin MacLeod (incompetech.com (http://incompetech.com/) (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the terms flock and sheep and the problem individualism poses for our hearing of Scripture. (Episode 32)
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When we hear the Beatitudes for the first time, it's tempting to philosophize—about poverty, humility, sadness, etc.—as though the Beatitudes themselves are a bunch of Greek platitudes. But if you've been with our podcast from the early days, you know a couple of things: 1) that Scripture refers to itself, interprets itself, and does not look outside of itself for meaning, and 2) that Scripture is written in opposition to Greek Philosophy. To treat Jesus like a philosopher who spouts philosophical platitudes is anti-Scriptural. So what is Jesus talking about in the Beatitudes? What is he teaching? The very same thing everything in the Bible teaches and refers to: the Law of Moses.
Richard and I discuss Matthew 5:1-5.
Episode 243 Matthew 5:1-5; Subscribe: http://feedpress.me/the-bible-as-literature; “Twisting” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the meaning of the name Job. (Episode 31)
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When we talk about behavior, we imagine that a degree of separation exists between our thoughts and our actions—as the saying goes, between mind and body—but this is incorrect. Just as a muscle integrates with fat and bone, our thoughts (themselves biological) fully integrate with our behaviors. In the Bible, there is no distinction between mind and body; both are flesh. As such, Biblical healing comes not from discussion but through obedience. Like a chiropractor, the Lord's commandment corrects the position of your bone, and your muscle falls in place. That's why the priority of biblical wisdom is to correct, protect, and direct your footsteps. If you can do what the Lord instructs you to do, the rest will take care of itself.
Richard and Fr. Marc discuss Matthew 4:23-25.
Episode 242 Matthew 4:23-25; Subscribe: http://feedpress.me/the-bible-as-literature; “Werq” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the meaning of the term maskilim in the Bible. (Episode 30)
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Man toils in his service, acts on his behalf, and slaves for personal gain. Even when he strives to gather food for his family, the human being does so selfishly—for his family—a community readily exploited to fulfill his personal needs. The act of gathering food, which should be a gesture of unselfish love toward those in need, is reduced to a selfish act ensnaring man in the net of his own making.
When Jesus approaches the Pillars (Peter, James, and John) with the addition of Andrew, he calls them to a new kind of service, one that has the power to make their labors productive for an unselfish purpose—a purpose that obliterates the distinction they draw between the needs of their family, and those of the entire human family.
Richard and Fr. Marc discuss Matthew 4:18-22.
Episode 241 Matthew 4:18-22; Subscribe: http://feedpress.me/the-bible-as-literature; “Loopster” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the function of chosenness in the Bible. (Episode 29)
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The first three chapters of Matthew portray a confrontation between the God of Abraham and the many false gods and kings that rule the earth. Even as these kings—represented here by Herod—struggle to cling to power at the visible center, the Lord moves the center of power to the invisible margin. This move deludes the powerful, allowing them a false sense of comfort, since, in their minds, out of sight means out of mind. But the Torah is on the move in Matthew—and it moves with force—disempowering rulers both inside Jerusalem and beyond. As David proclaims in Psalm 14, “The fool says in his heart, there is no God.”
Richard and Fr. Marc discuss Matthew 4:12-17.
Episode 240 Matthew 4:12-17; Subscribe: http://feedpress.me/the-bible-as-literature; “Morgana Rides” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the biblical term exist and the problem of its conflation with the verb ”to be.” (Episode 28)
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When a child reads a letter of St. Paul aloud in church, it does not matter if the child himself understands the reading, it only matters that he pronounce the text correctly. When the words of the letter are pronounced correctly, it is as though Paul himself is speaking to the church. It does not matter that it happens to be a child. The words of Scripture speak for themselves.
That is exactly how Jesus handles the Devil in chapter 4 of Matthew. Jesus himself does not speak, he merely recites the text of Scripture, and without ever making an argument—let alone lifting a finger—the full power of his Father’s authority is brought to bear through the written content of Deuteronomy.
Richard and Fr. Marc discuss Matthew 4:1-11.
Episode 239 Matthew 4:1-11; Subscribe: http://feedpress.me/the-bible-as-literature; “Twisting” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the meaning and development of King David’s character in the storyline of the Bible. (Episode 27)
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To the extent that Christians believe in the power of their actions and the value of their ethics, it’s understandable why they would interpret the Bible as a set of moral guidelines, or the life of Jesus as a moral example. But this is nonsense. The Bible does not present a philosophy of life, a set of ethics, or a set of moral guidelines. Jesus is not a role model and the question “what would Jesus do” is not Scriptural. In the Bible, there is no distance between the commandment and the steps taken by the disciple. Christ does not show us how to live. On the contrary, he demonstrates who his master is by his obedience to that master. This is what we imitate in Christ—his obedience to the Torah—with no provision for moral deliberation on our part. When you deliberate, “what would Jesus do“ you’ve already missed the bus. The real question is, “who was Jesus‘s boss?“
Richard and Fr. Marc discuss Matthew 3:13-17.
Episode 238 Matthew 3:13-17; Subscribe: http://feedpress.me/the-bible-as-literature; “Zap Beat” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the four rivers that flow out of biblical Eden. (Episode 26)
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It’s difficult for us to wrap our minds around, but the fact is, God does not need us. He does not need our abilities, our sentiments, our help, our efforts, our offerings, our deeds, our families, or our communities. God needs nothing from us yet provides everything for us. In Scripture, he freely offers Scripture to every generation. In Matthew, if we do not submit to this gift, itself presented as a judgment against us for our sake, we are warned, ominously, by John the Baptist:
”The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire.” (Matthew 3:10)
Richard and Fr. Marc discuss Matthew 3:10-12.
Episode 237 Matthew 3:10-12; Subscribe: http://feedpress.me/the-bible-as-literature; “Failing Defense” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explores the versatility of the term Eden and the loss of its literary interconnection in translation. (Episode 24)
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People assert and impose an identity from their king, their nation, their city, their tribe, and their family—all of which are dismantled and repurposed in Matthew’s genealogy. Now, in chapter 3, on the lips of John the Baptist, we come face to face with this new purpose: the adoption of all nations as brothers and sisters under the headship of Abraham. Indeed, the first two chapters of Matthew are summed up nicely in St. John’s Pauline admonition, ”that from these stones God is able to raise up children to Abraham.” (Matt 3:9)
Richard and Fr. Marc discuss Matthew 3:1-9.
Episode 236 Matthew 3:1-9; Subscribe: http://feedpress.me/the-bible-as-literature; “Decisions” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul talks about shepherdism in Greater Syria and it's significance for the Bible. (Episode 24)
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When a person's behavior improves, we naturally speak of how they have grown or changed, when, what has changed is not the person, but the instruction that controls their actions. Scripture bypasses human psychology to focus strictly on commandment and behavior. The Bible relieves the burden of sin by substituting one master for another. That's it. We don't change. We don't improve. We simply remember that we were slaves in the land of Egypt, and the Lord our God brought us out by his mighty hand and by an outstretched arm; and that this same Lord has now commanded us to obey him.
Richard and Fr. Marc discuss Matthew 2:19-23.
Episode 235 Matthew 2:19-23; Subscribe: http://feedpress.me/the-bible-as-literature; “Not As It Seems” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Modern students of Scripture dumb down the power of the New Testament by dealing with the Old Testament as a kind of antiquated fortune cookie. They see a connection between Matthew and Jeremiah, and exclaim, "You see! Jeremiah predicts Matthew!" Even if we suspend reality for a moment (and ignore the fact that Matthew had access to Jeremiah before he wrote his book) fortune cookie theology does something far worse: it strips the New Testament of its nuance, functionality, interconnection, and narrative continuity with the Old Testament. In other words, if your understanding of Jeremiah is that he predicts Jesus, you have already shut down the meaning of Matthew's gospel.
Richard and Fr. Marc discuss Matthew 2:16-18.
Episode 234 Matthew 2:16-18; Subscribe: http://feedpress.me/the-bible-as-literature; “Raw” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the term palásh as it relates to the word Philistine. (Episode 22)
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In secular ideology, we tend to depict everything as a struggle between bad actors and (so-called) good actors; between victims and oppressors. Thankfully, this self-righteous view of the world is dismantled in the Bible, which assumes that all humans are bad actors. In Scripture, all peoples come face-to-face with God's wrath through a functional judgment that pivots constantly against anyone who will listen. This mechanism is on full display in Matthew, who not only presents Israel's oppressor in a positive light; but as a people enslaved on Israel's account; and without whom Israel can't be saved.
Richard and Fr. Marc discuss Matthew 2:13-15.
Episode 233 Matthew 2:13-15; Subscribe: http://feedpress.me/the-bible-as-literature; “The Forest and the Trees” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul unpacks the literary function of the expression ἐν Χριστῷ Ἰησοῦ. (Episode 21)
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The most difficult part of following the Bible is accepting the factuality of our powerlessness. Human beings repeatedly invent ways to sustain the illusion of control and self-importance, scheming tirelessly to defend and secure the passing fallacy of our place in the world.
According to (more accurately, as evidenced by) the written Gospel of Matthew, Scripture is written; and what is written in Scripture controls everything because it is factually correct and deals with the factuality of the world around us. Matthew's account of the Nativity amplifies this point through the sign of Mary's weakness, which highlight's the sign of Joseph's absence, and, ultimately, the helplessness and vulnerability of the child, Jesus Christ.
Richard and Fr. Marc discuss Matthew 2:7-12.
Episode 232 Matthew 2:7-12; Subscribe: http://feedpress.me/the-bible-as-literature; “The Death of Kings” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the function of hope in the biblical story. (Episode 20)
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Everyone emphasizes Jerusalem. It's the big city, the important city, and the object of David's kingly ambitions—but it's not the city from which (or to which) David was called. On the contrary, it is Jerusalem's little sister, the city of Bethlehem, that is set apart as the fruit bearing house of the bread of God's instruction. It is this little town—a place of pasture for shepherds—that is by no means least among the rulers of Judah.
Richard and Fr. Marc discuss Matthew 2:4-6.
Episode 231 Matthew 2:4-6; Subscribe: http://feedpress.me/the-bible-as-literature; “All This” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the usage and meaning of the term raised in the biblical canon. (Episode 19)
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People read religious and philosophical symbols into the Bible all the time. They study other traditions or the symbols of ancient mythologies and jump to conclusions, reading biblical metaphor against a non-biblical context. Worse, they make horrific assumptions about the supposed continuity between these traditions and the biblical tradition. God forbid.
When the Bible employs such symbols from the ancient world, it does so, not to endorse, but to co-opt in order to make its own point. For the Magi, this point is clear: the truth is definitely not in our stars, but in the hand of the one who both made the stars and controls them, the Father of righteousness.
Richard and Fr. Marc discuss Matthew 2:1-3.
Episode 230 Matthew 2:1-3; Subscribe: http://feedpress.me/the-bible-as-literature; “Pale Rider” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the importance of the term aman in the Bible. (Episode 18)
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When we talk about children, spouses, siblings, parents, family, or even friends, we can't help but refer to them as our posession: “My” son, “my” wife, “my” family—we arrogantly refer to individuals the same way that we refer to property. In the biblical tradition, nothing belongs to human beings: not the land, none of the things in our care, not the people in our path--nothing--and certainly, not the children whom the Lord provides. This plays out forcefully in Genesis, where human lines fail until God comes forward to plant a seed for the present generation, which is always in peril. But that seed can only save us when we understand its teaching, namely, that the seed itself does not come from us, does not need us to produce life, and does not belong to us.
Richard and Fr. Marc discuss Matthew 1:18-25.
Episode 229 Matthew 1:18-25; Subscribe: http://feedpress.me/the-bible-as-literature; “I Can Feel it Coming” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the importance of the term hebel in the Bible. (Episode 17)
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In the book of Leviticus, the Jubilee year is a time when everyone—even slaves—are restored to their families, their land, and their original homes. With this in mind, it is striking that Matthew draws a connection between the generation of Jesus Christ—the seventh generation in a genealogy built around multiples of seven—as the last generation before the Jubilee year. It is indeed striking, because the movement of the people, both Jew and Greek—slave and free—is not to Jerusalem, but to the wandering in the wilderness; not to the line of David, but to the King whom the people rejected when they asked for Saul: the God whose kingdom, in Matthew, is now at hand:
4 He who sits in the heavens laughs, The Lord scoffs at them. 5 Then He will speak to them in his anger And terrify them in his fury, saying, 6 “But as for me, I have installed my King Upon Zion, my holy mountain.” 7 “I will surely tell of the decree of the Lord: He said to me, ‘You are my Son, Today I have begotten you. 8 ‘Ask of me, and I will surely give the nations as your inheritance, And the very ends of the earth as yourself possession. (Psalm 2:4-8)
Richard and Fr. Marc discuss Mathew 1:17.
Episode 228 Matthew 1:17; Subscribe: http://feedpress.me/the-bible-as-literature; “Obliteration” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul reviews the Bible's systematic critique of cultural superiorty. (Episode 16)
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In the first section of the genealogy in Matthew, the story behind the names helps readers piece together the puzzle of the book's teaching; but what about the last section? What can be understood from a list of names with no backstory? If you think of names personally, yes, they are useless. On the other hand, if you think of them as functions; if you examine their Hebrew roots; if you remember that there are no capital letters in the original languages; if you read the words on the page as literature; the meaning of these names tells the story of God's victory in the Bible. In keeping with the storyline of Matthew 1, that these names appear without infrastructure is par for the course.
Richard and Fr. Marc discuss Matthew 1:12-16.
Episode 227 Matthew 1:12-16; Subscribe: http://feedpress.me/the-bible-as-literature; “Special Spotlight” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the importance of the Septuagint translation of the Bible. (Episode 15)
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When human beings discuss society and culture, we do so with an unstated premise: that there is such a thing as a correct society and that such a society is attainable through correct ideas or actions. Unfortunately—and far from its own ideal—this assumption bolsters self-righteousness, perpetuates societal ills, and amplifies suffering in the world.
The genealogy in Matthew's gospel undermines and opposes this premise by recounting the perpetual decline of human kingdoms in the Bible, from generation to generation. In doing so, Matthew dismantles our dangerous belief in a utopia, paving instead a path to the Lord's kingdom: a non-utopia that gives hope in the midst of--and in opposition to--the unideal reality in which every generation finds itself.
Richard and Fr. Marc discuss Matthew 1:10-11.
Episode 226 Matthew 1:10-11; Subscribe: http://feedpress.me/the-bible-as-literature; “Secrets of the Schoolyard” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the scriptural language of the scriptural story. (Episode 14)
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When a person does something questionable, almost always, defenders step forward to say, “he's a good man,” or “she has good intentions,” as if either statement can erase the outcome of a person's mistakes. Even worse, both statements openly contradict Scripture. In the biblical tradition, no one is righteous but God, and our intentions (no matter how principled) are irrelevant, since only the intention of the Lord's commandment has the power to bear fruit worthy of repentance. Whatever our intentions, the things we do and the things that we make demonstrate the truth of the Lord's wisdom in Genesis, that the “intent of man’s heart is evil from his youth up.” (Genesis 8:21)
Richard and Fr. Marc discuss Matthew 1:9.
Episode 225 Matthew 1:9; Subscribe: http://feedpress.me/the-bible-as-literature; “On the Shore” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul expounds on the term mashal (Hebrew: משל) and its centrality for Scripture. (Episode 13)
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In a tradition that mocks Greek philosophy and human wisdom, it goes without saying that the wisdom afforded Solomon in the Old Testament is central to the Bible's critique of Hellenism. What's not so obvious—at least at first glance—is how this critique is expressed in the foolishness of David's son and the outcome of his life.
Richard and Fr. Marc discuss Matthew 1:7-8.
Episode 224 Matthew 1:7-8; Subscribe: http://feedpress.me/the-bible-as-literature; “Private Eye” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: B.y Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the how the biblical school undermines classical Greek literature and philosophy. (Episode 12)
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In a typical Disney movie, the writers present a protagonist-coming-of-age who faces adversity (usually an identity crisis, an injustice, or both) discovers who they are, overcomes their challenge, and then, finally, realizes their true destiny...as king, queen, or a special person of sorts who can change the world. These stories are popular because they soothe our ego with reassurances of our self-importance and unique value. From the perspective of Scripture, they're the worst kind of lie. In the ancient world, it was bad enough that kings and emperors believed in their unique value and special destiny. Now everyone is a Caesar in their own right. Yikes! Thankfully, the Matthean genealogy not only disbelieves David's destiny but works actively to subvert it.
Richard and Fr. Marc discuss Matthew 1:4-6.
Episode 223 Matthew 1:4-6; Subscribe: http://feedpress.me/the-bible-as-literature; “Mistake the Getaway” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the use of language by Alexander the Great and the reaction of the biblical school. (Episode 11)
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In the ancient world, kingly genealogies, like kingly cities, were constructed to establish a monarch's credibility, divinity, authenticity, and permanence. It should come as no surprise, then, that Matthew (like Genesis) deconstructs the king's genealogy by presenting a disruptive counter-narrative. Where Judah longs to boast, Matthew ridicules. Where David seeks credibility, Matthew discredits. Where Judah strives to build a city surrounded by high walls, Matthew breaches the same, paving the way for a new kind of king, one who rules an unseen city, made without walls and without human hands.
Richard and Fr. Marc discuss Matthew 1:3.
Episode 222 Matthew 1:3; Subscribe: http://feedpress.me/the-bible-as-literature; “Our Story Begins” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains anti-ethnicity in the Bible and the significance of the Lord's favor towards Cyrus of Persia. (Episode 10)
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As the first book of the New Testament, Matthew enjoys the distinct honor of headlining and setting the tone for all of part two of the Bible. Like a carefully placed advertisement in your social media feed, every verse, every word, every letter in the opening chapter of Matthew is both strategic and precious. Given this fact, as disciples of Matthew's teaching, we must begin our study by acknowledging the prime significance of each choice made by the author: each name (included or omitted) the stories behind each name, the meaning of these names, and finally, how they are made functional in Matthew and the New Testament in general.
Richard and Fr. Marc discuss Matthew 1:2.
Episode 221 Matthew 1:2; Subscribe: http://feedpress.me/the-bible-as-literature; “Tech Live” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul explains the significance of Tadmor, the “indomitable” city, found in 2 Chronicles 8:4. (Episode 9)
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In the very first verse of the New Testament, the Gospel of Matthew raises a question that looms over the entire story: Whose son is Jesus and what kind of messiah will he be? How does Jesus relate to David? Why the mention of Abraham? Will the reign of Jesus prove to be different than the reign of David? How does the genealogy of Jesus differ from other genealogies in the Old Testament?
Richard and Fr. Marc begin their discussion of the Gospel of Mathew with a review of Matthew 1:1.
Episode 220 Matthew 1:1; Subscribe: http://feedpress.me/the-bible-as-literature; “Egmont Overture Finale” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the historical background of the content of the Old Testament, the way that its stories were written, and the critical role of Semitic languages. (Episode 8)
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“The lust for comfort,” wrote Khalil Gibran, is “that stealthy thing that enters the house a guest, and then becomes a host, and then a master.” Jonah, called by the word of the Lord to serve Nineveh, grapples instead with the tyranny of comfort. From the beginning, he chose the destruction of Nineveh over his own discomfort. He finds purpose and meaning in convenience for himself, but—to the extent that he is even aware of the needs of others—scoffs at their wellbeing. For Jonah, if life is not comfortable, life is not worth living. “The lust for comfort,” Gibran continues, “murders the passion of the soul, and then walks grinning in the funeral.” Not only would Jonah sacrifice his own life for this false master, but the lives of an entire city—from the least to the greatest—including the animals. As the Apostle Paul wrote, “μὴ γένοιτο, may it never be.” (Romans 6:2)
Richard and Fr. Marc discuss Jonah 4:6-11.
Episode 219 Jonah 4:6-11; Subscribe: http://feedpress.me/the-bible-as-literature; “Sneaky Snitch” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the Egyptian and Mesopotamian exiles, noting the recurrence of the former and its literary significance. (Episode 7)
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Everyone thinks about inconvenience in terms of how it impacts their time and their personal comfort. Rare is the individual who thinks not of personal preference, but of the needs of others. A teacher burns the candle at both ends to make time to teach and we who have done nothing check our watch twenty minutes into the lecture. A parent wakes up early in the morning to prepare food before rushing off to work, even as their child complains about the breakfast menu. People make sacrifices on our behalf every day and we do nothing but complain and criticize. We never stop to consider the burden that others bear. We experience life as though we are at its center, complaining often about what we do not like, almost never expressing gratitude.
Imagine the horror of a person who views everything through the narrow lens of his or her own perspective, individual rights, feelings, beliefs, and personal experience— one whose only priority is comfort and convenience. Yes, of course, I am talking about us. Thankfully, in the face of our self-obsessed, self-serving, neurotic, consumerized individualism, the story of Jonah shows the path out of our calamity, providing us with a perfect example. However, in order to heed the story's wise advice, we must ignore this example, clinging instead to the teaching it carries.
Richard and Fr. Marc discuss Jonah 4:1-5.
Episode 218 Jonah 4:1-5; Subscribe: http://feedpress.me/the-bible-as-literature; “Electro Cabello” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the importance of Ur of the Chaldeans and its role in the inclusion of all nations together with Abraham. (Episode 6)
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Communities and individuals always overestimate their own importance and abilities. This illusion is reinforced by the self-serving narratives we create to bolster confidence in ourselves and in our institutions. Nations, religions, ideologies, communities, families—everyone—down to the last individual, is compromised by this dangerous lie. Jonah disobeyed the word of the Lord, yet, when questioned about his identity, he boasted, “I am a Hebrew, and I fear the Lord God of heaven who made the sea and the dry land.” (1:9) Soon after, Jonah (who supposedly feared the Lord) had to be forced to obey the same, against his will. Did God listen to Jonah's prayer, or simply endure it? Did Jonah repent—literally, did he choose to “turn” and go in the correct direction—or was God forced to turn him around?
The story of Jonah follows the storyline of the Bible: the word of the Lord is for all nations and acts on everyone's behalf, despite ourselves. No one is exceptional. No one is good. In fact, in God's eyes, we all look the same, no matter who we are, where we are from or how we see ourselves. Is Jonah different than the Ninevites? Perhaps, in this way alone: God did not need to force the Ninevites to obey his word, and he only had to ask them once.
Richard and Fr. Marc discuss Jonah 3.
Episode 217 Jonah 3; Subscribe: http://feedpress.me/the-bible-as-literature; “Smooth Lovin” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul discusses the importance of the geography of the Syrian Desert as the setting for the Scriptural story. (Episode 5)
From this week's show: https://www.bassam.com/the-new-book
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Students of the Bible typically overstate the importance of Jonah's prayer from the belly of the whale, assuming that he was vomited onto the dry land because of repentance; but a closer look at the text of the prayer tells a different story. Was Jonah vomited up because of a profound conversion from disobedience, or is something else going on? The answer to this question is only apparent when we read the Bible as literature, allowing the storyline—not our assumptions about piety—to control how we hear the words of the prophet. In Jonah, it is the Word of the Lord, not the prophet, that is in control. From the very beginning—with or without his prayers—Jonah's destination was never in question.
Richard and Fr. Marc discuss Jonah 2.
Episode 216 Jonah 2; Subscribe: http://feedpress.me/the-bible-as-literature; “Hot Pursuit” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Fr. Paul reviews critical aspects of Genesis 1-11 and how this section of the Bible “controls” the broader scriptural story. (Episode 4)
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“Obey everything [your teachers] teach you, but do not do as they do, for they do not practice what they teach.” (Matthew 23:3) Like the warning, “do not judge,” (Matthew 7) this beautiful admonition is often abused to lessen the burden of our accountability as disciples. We do not want to be corrected, so we say “who are you to judge?” Likewise, we do not like the pressure a teacher places on us, so we complain about the teacher's example, “why should I listen to someone who can't follow their own advice?” But for those who submit to the biblical God, both questions are wicked and betray a latent disrespect for the Lord's authority. The admonition, “do not judge,” is not for everyone. It's for you. So too, the instruction relayed by a teacher and the pressure placed on you, are a gift, to you. The teacher is just the courier. If a letter from Almighty God, “Dear you, you may not become a mailman,” is carried to you by a mailman, would you tell God, but he's a mailman? Yes, you would, and that's your problem. You could learn a thing or two from the gentile sailors in Jonah.
Richard and Fr. Marc discuss Jonah 1:11-17.
Episode 215 Jonah 1:11-17; Subscribe: http://feedpress.me/the-bible-as-literature; “Samba Isobel” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Beginning with Exodus and Esther, Fr. Paul analyzes terminology and narrative structure to explain the biblical contrast drawn between slavery to human masters and slavery to the good and beneficent master. (Episode 3)
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When faced with a conflict between two parties, our natural tendency is to assume that there is a right side and a wrong side. Why? Because we fancy ourselves to be right, or we imagine that we can become right, and thus fail to see what is obvious in Scripture: beginning with ourselves, in the presence of the Lord, all parties are wrong. In the story of Jonah, the prophet was sent to “Nineveh the great city” in order to “cry against it,” because “their wickedness” had caught the attention of the Lord. In any other literary genre, the one sent to confront Nineveh would be understood as the protagonist—but not in the Bible. In Jonah, as throughout the biblical canon, the prophet is able to expose the sins of others because he himself is exposed by the teaching, so that, as Paul says, “no human being might boast in the presence of God.” (1 Corinthians 1:29)
Richard and Fr. Marc discuss Jonah 1:1-10.
Episode 214 Jonah 1:1-10; Subscribe: http://feedpress.me/the-bible-as-literature; “Backbay Lounge” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In this week’s episode, Fr. Paul discusses Biblos Geneseos in the Gospel of Matthew and in the greater context of Scripture. (Episode 2)
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Psalm 82
1 God has taken his place in the divine council; in the midst of the gods he holds judgment: 2 "How long will you judge unjustly and show partiality to the wicked? 3 Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. 4 Rescue the weak and the needy; deliver them from the hand of the wicked." 5 They have neither knowledge nor understanding, they walk about in darkness; all the foundations of the earth are shaken. 6 I say, "You are gods, sons of the Most High, all of you; 7 nevertheless, you shall die like men, and fall like any prince."
8 Arise, O God, judge the earth; for to thee belong all the nations!
Richard and Fr. Marc conclude their discussion of Mark with a review of chapter 16:14-30.
Episode 213 Mark 16:14-30; Subscribe: http://feedpress.me/the-bible-as-literature; “RetroFuture Clean” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the first episode of our new show, "Tarazi Tuesdays," we are re-broadcasting a lecture presented by Fr. Paul on January 12, 2018. The talk was given during a book signing at St. George Antiochian Orthodox Church in Phoenix, Arizona. The content makes for an excellent introduction to the series. Enjoy! (Episode 1)
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A directive does not require understanding, agreement, or acceptance in order to be carried out. In a high performing team, once a clear decision has been handed down, people are expected to follow it--even if they disagree. Some employees may harbor distrust, but if the directive is sound, the simple act of carrying it out will foster trust and produce results. Everything hinges on adherence to the directive.
In the Gospel of Mark, when the followers of Jesus “heard that he was alive and had been seen” by Mary Magdalene, “they refused to believe it,” and when they passed the message on to others, “they did not believe them either.” This refusal to believe is the culmination of betrayal, misplaced fear, and a complete lack of trust in the Lord. Still, all hope is not lost. Despite themselves—and whatever their attitude toward the message—the followers of Jesus carried out the directive given to Mary Magdalene to share the news that the Lord is alive and going into Galilee, just as he said he would.
In other words, it's not who you are or what you believe--but what you do--that counts.
Richard and Fr. Marc discuss Mark 16:9-13.
Episode 212 Mark 16:9-13; Subscribe: http://feedpress.me/the-bible-as-literature; “Sunday Dub” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Throughout the Gospel of Mark, the primacy of sowing the seed of the Bible, the folly of misplaced amazement and the sin of the fear of men are all demonstrated by means of the Lord's instruction and action. Most importantly, the teaching of Christ's death and resurrection is plainly stated. Still, somehow, Mark's message did not sink in.
At the end of the story, the followers of Jesus were so afraid of what men might do to them that they betrayed and abandoned their beloved master. Failing to trust in the promise of the Lord's resurrection, they instead went searching for a body. Worst of all, when commanded to preach what Jesus had already explained in chapter 8, “They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid.” (Mark 16:8) Lacking trust in the Lord's teaching, they were amazed and so afraid that they refused to sow the seed of the Gospel, as commanded.
“To see what is in front of one’s nose,” George Orwell writes, “needs a constant struggle.”
Richard and Fr. Marc discuss Mark 16:1-8.
Episode 211 Mark 16:1-8; Subscribe: http://feedpress.me/the-bible-as-literature; “Jet Fueled Vixen” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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One of the many ways that Scripture teaches us is by testing us. In the first verse of chapter 15, Mark tells us that “the whole Council” deliberated, bound up Jesus, and delivered him to Pilate. The whole Council.
During the Crucifixion, the public portrayal of Christ’s shame is inescapable. Jesus was ridiculed, abused, and finally, taunted to “come down from the Cross.” Not only his enemies, but his supposed friends abandoned him. Even those who shared his fate derided him. At that moment, whatever you might say about Jesus, he was neither prominent nor respected—by anyone.
Then, suddenly, at the end of chapter 15, a member of the same Council that delivered him up to Pilate—no, not a just a member, a prominent member—appears to take him down from the Cross. Do you believe your eyes? Do you admire respectable prominence? Are you impressed by what a nice man he is?
Yes, this is a test.
“You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?” (Galatians 3:1)
Richard and Fr. Marc discuss Mark 15:40-47.
Episode 210 Mark 15:40-47; Subscribe: http://feedpress.me/the-bible-as-literature; “Miami Nights - Extended Theme” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Students of the New Testament can’t help but impose their understanding of triumph on the story of the Crucifixion. Desperate to find hope in human strength, they rush to what they see as the happy ending in Mark, minimizing the lengthy stretch of darkness, cruelty, and ridicule endured by Jesus. Why? Because in the end, we are not interested in God’s victory, but our own. We do not trust in the Lord. We want what we want for ourselves with no regard for his mission.
When we leap to the end of the story, we fail to see the true victory in the Lord’s defeat: his steadfast proclamation of Scripture to the very end, his unshakable trust in his Father’s will, his hope against hope in his Father’s cause at his own expense, the centurion’s—and the world’s—conversion through his obedience to Torah, and finally, the overthrow of Caesar by means of the Lord’s teaching.
In the midst of the darkness, we do not trust in these victories because our first priority is to save our own skin. We want to see Jesus win in worldly terms because we want to win. We want him to come down from the Cross, not only because it is painful and embarrassing, but because we ourselves do not want to be held accountable to Scripture; because we ourselves cannot face our own death or that of our loved ones; because we ourselves are cowards. As a result, we cling to false hopes of our own making while others suffer in our place.
Hear the word of the Lord: “My God, My God, why have you forsaken me.”
Richard and Fr. Marc discuss Mark 15:33-39.
Episode 209 Mark 15:23-32; Subscribe: http://feedpress.me/the-bible-as-literature; “Hiding Your Reality” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In popular American stories, defeat is used either to amplify our sense of good vs. evil or to indulge the illusion that we, the supposed underdogs, will be victorious in the end. Consumed uncritically, these stories reinforce a self-percieved victimhood, amplify our self-righteousness, and dull our minds with false consolations about suffering, death, and loss. In the Gospel of Mark, the defeat of Jesus operates in an entirely different way.
In Mark 15, the Cross is not a “jam” into which Jesus became stuck, but a stumbling-block for all those who see themselves either as victims or as the “good guys.” The defeat of Jesus is not a suspenseful plot device strategically placed to indulge our gluttony for triumph in the end. On the contrary, the Cross is our defeat. Full stop. As if to amplify this point, the biblical writer slows the story down, marking the passage of the hours to ensure that every insult is keenly felt. It is only in this state of shame and humiliating defeat, wrought by obedience, that we come to understand the difficult meaning of Psalm 22.
Richard and Fr. Marc discuss Mark 15:23-32.
Episode 208 Mark 15:23-32; Subscribe: http://feedpress.me/the-bible-as-literature; “Andreas Theme” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In Semitic languages, the link between various words is established, not by a term’s imagined or abstract meaning, but by its mechanical structure. Certain words contain specific consonants in a particular order, and words built around those consonants not only sound connected but have a related usage. For example, a book is something that is written, so the word “book” in Arabic, sounds like the word “write,” but also sounds like the word “office,” or “library,” or “desk,” or “clerk,” or “registration,” or the “exchange of letters”—I could go on, but you get the point. Hebrew works in exactly the same way. In the Bible, our ability to see these connections in the original language is an absolute requirement. Without them, it is impossible to understand the Bible.
In this week’s episode, before jumping into a discussion of Mark 15:22, Richard and Fr. Marc take time to discuss how they use the word “function” to help explain the Bible and how it relates to biblical grammar.
Episode 207 Mark 51:22; Subscribe: http://feedpress.me/the-bible-as-literature; “Street Party” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the discipline of Jiu Jitsu, when an opponent strikes you, his aggression is understood as an opportunity to use his power against him. A similar principle is found in the Bible, with a slight twist: throughout the Old Testament, the Lord uses the aggression of Israel’s enemies as an opportunity to use the enemies’ power against Israel for the sake of Israel’s instruction, so that through the application of this instruction, both Israel and the enemy can be saved. This template is applied forcefully in Mark 15. Even as Jesus is besieged by violence and corruption from all sides, Mark demonstrates how Israel, represented by Simon of Cyrene (the one who “hears” the Torah) is only able to walk according to its instruction when forced to do so by the Romans. Put another way, in Mark, Israel needs the Nations in order to fulfill the commandment of the Law. Sound familiar? If not, please take note, and reread all of St. Paul’s letters...several times.
Richard and Fr. Marc discuss Mark 15:16-21.
Episode 206 Mark 15:16-21; Subscribe: http://feedpress.me/the-bible-as-literature; “I Can Feel it Coming” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Too often, the Bible is coopted by people who seek to advance a personal agenda. Whether laying claim to a piece of land, as in the case of Manifest Destiny, or justifying slavery in the Civil War era, we Americans have a long history of mixing apples and oranges. We hear the Lord’s promise of a homeland and assume that he is talking about Native American (or Palestinian) real-estate; we are confronted with St. Paul’s teaching—that we are slaves in God’s Roman household—and instead of bowing our heads, we twist and distort his words to justify the tyranny of our plantation system. This happens over and over again, because human beings assume that if option A is wrong, option B must be right; if God is saying submit to authority, the authority must be right; or, conversely, if God is saying that the king is an antichrist, the people must be right. We neglect the most important point about the Lord’s judgement: that it is functional. It’s not that one side is justified over another, it’s that you yourself are wrong because God happens to be looking at you. That’s why, to our face, Caesar, the biblical antichrist, is also also Caesar, the governing authority, who serves at the pleasure of God. As Paul explains in Romans:
“Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves.” (Romans 13:1-2)
In the Gospel of Mark, Jesus defies taxation by neither opposing nor endorsing it; likewise, in chapter 15, he defies Ceasar by neither rejecting nor supporting the authority of Pilate. He merely submits. Why? Because for him, neither the Scribes and the Pharisees, nor the people, nor the evil spirits, nor Pilate, nor Caesar hold any power. The only power that Jesus recognizes in Mark is the authority of his Father, vested in the content of Scripture. As such, the Markan Jesus owes “nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.” (Romans 13:8)
Richard and Fr. Marc discuss Mark 15:6-15.
Episode 205 Mark 15:6-15; Subscribe: http://feedpress.me/the-bible-as-literature; “SONG” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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To the extent that the Old Testament repeatedly hammers the worship of idols, it's understandable why so many are quick to dismiss its relevance. These days, most people understand that the many statues of the ancient gods are just statues, hunks of stone fashioned and shaped to reflect the human imagination. In Paul's own words, “We all know that there is no such thing as an idol.” (1 Corinthians 8:4) But if we all know that this is true, Paul continues, why do the Corinthians persist in the worship of idols?
In the Bible, idolatry pertains not just to power, but to the power we give ourselves through our loyalties. We choose to follow people and ideas that we believe will benefit us. When someone looks at the person or object they choose to follow, they see their needs and wants fulfilled. Likewise, when someone looks at an idol, in the absence of a written text, all they can hear is the faint echo of their own ego. For the biblical writers, to gaze affectionately at a statue is to join Narcissus by the pool, staring into the abyss of our own reflection.
So powerful and attractive is this hoax, that we eagerly give authority to people and things that are ultimately harmful. We look to a strongman and feel strong, because we trust that he will smash our enemies. We look to our captor and feel safe, because we decide that following him is our safest bet. We even delude ourselves that such a person is our friend. That's why, in the Old Testament, the people of Israel repeatedly chase after other kings and other gods. It's also why, when confronted with Jesus in the Gospel of Mark, “the chief priests with the elders and scribes and the whole Council,” look not to Scripture, but to Caesar for justice.
Richard and Fr. Marc discuss Mark 15:1-5.
Episode 204 Mark 15:1-5; Subscribe: http://feedpress.me/the-bible-as-literature; “Immersed” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When confronted with the failure of the Lord's disciples in Mark, it's tempting for hearers of the gospel to weigh and measure betrayal as a matter of degree. Why? Because while we may be willing to admit that we sometimes betray, even the best of us are reluctant to identify with the sin of Judas. As a consequence, we desperately want to believe that the sin of Peter's denial is somehow less scandalous; we excuse Peter because we want to excuse ourselves. But “All of us,” Isaiah exclaims, “like sheep have gone astray, each of us has turned to his own way; but the Lord has caused the iniquity of us all to fall upon him.” (Isaiah 53:6)
And again, “All of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away.” (Isaiah 64:6)
And yet again, “Our transgressions are multiplied before you, and our sins testify against us; for our transgressions are with us, and we know our iniquities: Transgressing and denying the Lord, and turning away from our God, speaking oppression and revolt, conceiving in and uttering from the heart lying words. Justice is turned back, and righteousness stands far away; for truth has stumbled in the street, and uprightness cannot enter.” (Isaiah 59:12-14)
Richard and Fr. Marc discuss Mark 14:66-72.
Episode 203 Mark 14:66-72; Subscribe: http://feedpress.me/the-bible-as-literature; “Vanishing” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When we take any action—especially in rebellion—the emotional satisfaction of doing what we want whenever we want creates the illusion of freedom. But what does it mean to be free? To the extent that Scripture knows exactly how we are going to behave when we disobey its instruction, can we honestly claim that we are in control of our lives? Moreover, to what lengths will we go to maintain this illusion of control?
As if to amplify the warning of the Gerasene's bondage, in Mark 14, everyone surrounding Jesus is confronted with a choice: obey Scripture or obey your chains; submit to the Lord's teaching or commit violence against it; accept the Lord's control, which is life-giving, or embrace your chains, bound to your own destruction. How, chief priests, do you solve a problem like Jesus? You may think that you're preserving your temple by attacking him, but how can you sack a temple without walls? You desperately want to believe that you've arrested him, but how can you catch a cloud and pin it down?
Richard and Fr. Marc discuss Mark 14:53-65.
Episode 202 Mark 14:53-65; Subscribe: http://feedpress.me/the-bible-as-literature; “Hard Boiled” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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“What then,” Paul exclaimed to the church in Rome, “Are we better than they?”
Not at all; for we have already charged that both Jews and Greeks are all under sin; as it is written:
“There is no one who is righteous, not even one; There is no one who understands, there is no one who seeks God; All have turned aside, together they have become useless; There is no one who does good, not even one.
“Their throat is an open grave; With their tongues they keep deceiving,” “The poison of asps is under their lips”; “Whose mouth is full of cursing and bitterness”; “Their feet are swift to shed blood, destruction and misery are in their paths, and the path of peace they have not known.” “There is no fear of God before their eyes.”
Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be shut and all the world may become accountable to God; because by the works of the Law no flesh will be justified in his sight; for through the Law comes the knowledge of sin. (Romans 3:9-19)
Richard and Fr. Marc discuss Mark 14:43-52.
Episode 201 Mark 14:43-52; Subscribe: http://feedpress.me/the-bible-as-literature; “Corruption” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the Gospel of Mark, when Jesus commands his disciples to keep watch, the biblical writer is drawing upon a broader system of terminology in Scripture that stresses vigilance at all hours--even at midnight, when most are people are sleeping--through the study of Scripture:
When I remember you on my bed, I meditate on you in the night watches, for you have been my help, and in the shadow of your wings I sing for joy. My soul clings to you; your right hand upholds me. But those who seek my life to destroy it will go into the depths of the earth. They will be delivered over to the power of the sword; they will be a prey for foxes. (Psalm 63:6-10)The imagery in Psalm 63, and by extension, in Mark 14, plays on the idea of keeping watch as a defense against danger, but the manner of defense is not that of a soldier standing guard at midnight, but of a studious disciple meditating upon the Lord's instruction at all times, so as to remain steadfast in the moment of truth.
And he said to Peter: “Simon, are you asleep? Could you not keep watch for one hour?” (14:37)
Richard and Fr. Marc discuss Mark 14:32-42.
Episode 200 Mark 14:32-42; Subscribe: http://feedpress.me/the-bible-as-literature; “Mesmerize” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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All of us know something about the worst of ourselves but all of us struggle to hide from it. Arguably, a direct correlation exists between mental illness and our inability to be honest with ourselves about ourselves. Driven by fear, we deflect criticism by criticising our own sins in other people. With very little information or context, we rush to condemn each other. Perhaps that’s why we all assume that Jesus is talking about Judas when he says, “Truly I say to you that one of you will betray me—one who is eating with me.” We know that Judas cut a deal with the priests, so we assume that Jesus is talking about him and we happily join in the disciples’ the chorus, “Surely, not I?” But as you now should come to expect, in the Gospel of Mark, when anyone is sitting at table doing business with Jesus, nothing is ever as it seems. Richard and Fr. Marc discuss Mark 14:22-31.
Episode 199 Mark 14:22-31; Subscribe: http://feedpress.me/the-bible-as-literature; “Hidden Past” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When Scripture deals with any sin, our natural reaction as human beings is to look around and single out others for committing that sin. Once this happens, it’s not long before we accuse or abuse others in the name of righteousness, or worse, as in the case of World War II, accuse and shame people of a specific religious or ethic group, committing unspeakable horrors against them in the name of the Bible. This behavior continues today against many peoples and many religions, and is exactly the behavior that Mark condemns in his account of Judas’ treason.
In the Bible, it’s not about who you are or what you believe; it’s about how you choose to behave once you have been chosen to hear the Good News of God’s teaching.
Once we have received the Gospel of Mark, we have been called. If we are called and subsequently turn our back on God by mistreating others, then, truly, we are Judas and we have betrayed Jesus Christ. Given the magnitude of Judas’ mistake, this should give all of us pause; God willing, such a long pause that we would think twice before our next action. Do we welcome immigrants and foreigners with open arms? Do we zealously pursue peace in the face of violence? Do we show mercy toward those who have been accused? Most importantly, do we recognize our own sins before looking to anyone else?
A life committed to the teaching of Jesus Christ is a fruitful life well worth living, because it is given in service to mercy, charity, hospitality and compassion toward others for the sake of the common good.
Richard and Fr. Marc discuss Mark 14:17-21
This week’s episode is followed by a special interview with Fr. Paul Nadim Tarazi about his new book, The Rise of Scripture.
Episode 198 Mark 14:17-21; Subscribe: http://feedpress.me/the-bible-as-literature; “Thunderbird” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When any community—religious or otherwise—attempts to promote its agenda, the discussion always begins with an accounting of what makes their group special, or, alternatively, of what is wrong with all the other groups. Both approaches, whether self-praising or neighbor-bashing, represent the same lie: the deeply held human conviction that God shows partiality. In Mark, no one is good except God. In this light, the fact that Judas betrays Jesus should not come as a surprise. What is surprising, however, is who Judas represents in the story. While everyone else is running around trying to convince everyone else that they are right and everyone else should listen to them, in Mark, as in all of Scripture, the biblical writer evangelizes, not by promoting himself or his religious community, but—pointedly—by proclaiming the sin and hypocrisy of himself and his people. You might ask, “is this approach practical?” Here’s your answer: you are listening to a podcast about the self-critique the biblical writers proposed over two thousand years ago and trying to figure out how this applies to your life. Do you think their approach worked?
Richard and Fr. Marc discuss Mark 14:10-16.
Episode 197 Mark 14:10-16; Subscribe: http://feedpress.me/the-bible-as-literature; “Android Sock Hop” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When people gossip, they oppose the Gospel of Jesus Christ in two ways: first, they show disregard for the biblical warning that no one is allowed to judge anyone before the time; second, they show disregard for the actions demanded by the Lord's teaching. To be clear, the one who gossips wastes precious time talking when they should be taking action. In Mark, not only do they waste time spinning empty words; but they do so by criticizing the one person besides Jesus who does take action. “But I tell you,” Jesus exclaims in Matthew, “that everyone will have to give account on the day of judgment for every empty word they have spoken.”
Richard and Fr. Marc discuss Mark 14:1-9.
Episode 196 Mark 14:1-9; Subscribe: http://feedpress.me/the-bible-as-literature; “EDM Detection Mode” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the Gospel of Mark, the greatest threat—not just to humanity, but to life itself—is human behavior controlled by human perspectives. When an individual faces any question, they can't help but ask how that question impacts their life. Will they suffer? Will they survive? Will they lose? In this way, their next action—whether committed by word or by deed—can't help but be selfish. The individual thinks and acts in defense of what they believe is best for them. They do not think about the rest of humanity, let alone the totality of the Lord's Creation. Nobody says, I am going to do X because if I do not, in 500 or a 1000 years, there will be a negative outcome for a generation yet unborn. That is not how the human mind works, and that is exactly why the Bible seeks to sabotage human reason and undermine the individual. How do you get a person to act against their interests in the short term for the sake of something far more important than themselves? You remind them that the day of reckoning, which they believe is far away in the future, could, in fact, come at any moment, and not even Jesus knows when. So stay awake and keep watch, because you never know.
Richard and Fr. Marc discuss Mark 13:32-37.
Episode 195 Mark 13:32-37; Subscribe: http://feedpress.me/the-bible-as-literature; “Furious Freak” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Human beings repeat two critical mistakes every day and every hour. First, we live each day of our life as though we are going to live forever; second, we make life and death decisions at every moment without having all the facts. I don’t mean the facts about our life or the narrow parameters of the decisions we think we understand. I mean the boundless fact of the Alpha and the Omega. Each day, we make careless choices about permanent things on the basis of our very temporary and limited point of view. In the Gospel of Mark, this narrow point of view leads to human complancency about the urgency of the gospel to the nations. Like a wise parent, Jesus intercedes on our behalf: my son, you do not have all the facts, so you are going to have to trust me, the time to act is now.
Richard and Fr. Marc discuss Mark 13:21-31.
Episode 193 Mark 13:21-31; Subscribe: http://feedpress.me/the-bible-as-literature; “Mystery Bazaar” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Whether a student is preparing for an exam or a professional is reviewing notes for their presentation, one thing is certain: when the hour comes, you can’t fake it. A professor knows which student worked hard all semester and which crammed the night before. A good executive recognizes who is spinning a PowerPoint and who has done the actual work and understands facts on the ground. You have to do the work; and it takes time, effort, and patience. You can’t fake it. If you think you can, it’s because no one has been decent or courageous enough to call you out. Thankfully, the biblical God is a loving and kind teacher who is not only willing, but eager to call you out. If you let him, he will defintely teach you what to say when the hour is at hand.
Richard and Fr. Marc discuss Mark 13: 11-20.
Episode 193 Mark 13:11-20; Subscribe: http://feedpress.me/the-bible-as-literature; “Egmont Overture” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Whenever something terrible happens, someone always asks, “how could a just God allow bad things to happen?” Unfortunately, the question is silly and unbearably self-entitled. Bad things happen because that’s how the world works. Sometimes people cause suffering and sometimes suffering just happens. Why? Because death and suffering are a part of life. Every human being who has ever lived has had to die, so on what basis can anyone ask, “why did this person have to die?” Death and destruction in nature are a necessary component of the natural world and ultimately contribute to the continuation of life, so on what basis can anyone call them evil? These things happen beyond the scope of human control, because, far from mastering the natural world, human beings are subject to it. We may not like it, but that is the way things are. For Scripture, it’s not a question why things happen, but of how the things that happen in the world can be coopted as teachers for the cause of the gospel; in Mark, transformed from the pain of human despair and fear into the pain of birth-giving for the life of the world.
Richard and Fr. Marc discuss Mark 13: 1-10.
Episode 192 Mark 13:1-10; Subscribe: http://feedpress.me/the-bible-as-literature; “Perspectives” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Whether chasing wealth or reveling in piety, people aspire to ascendency. Looking to Caesar as their frame of reference, they measure everything in terms of progression, growth, movement, or expansion. But that's not how Scripture works. The biblical God does not seek the growth of his followers. On the contrary, he desires the growth of his teaching, often at our expense. When we become weak and lose everything for the sake of his Gospel, we may fail, but his teaching grows. We may become weak, but as the prophets teach, our defeat becomes a sign of the reality of his power, because it is he, not our enemies, who is the true cause of our crucifixion. Truly, the Bible is the only teaching in human history in which a deity is considered victorious because his city is destroyed, his people are scattered, and his Temple is burned to the ground. It's no wonder, then, that in the Gospel of Mark, Jesus sits in opposition to the Temple treasury. It's no wonder that he measures a person's value, not in terms of Caesar's coinage, but by their willingness to lose everything for the sake of his victory.
Richard and Fr. Marc discuss Mark 12:35-44.
Episode 191 Mark 12:35-44; Subscribe: http://feedpress.me/the-bible-as-literature; “Super Power Cool Dude” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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People like to handle the Bible as though it were a mysterious or complicated story that can’t be easily explained in clear terms. We do so precisely because the content of the Bible is crystal clear, and at the same time, totally inconvenient. That’s why the Sadducees in Mark’s Gospel can’t comprehend Deuteronomy and why the Pharisees, along with the Herodians, unwittingly follow after false gods. It was a lone Scribe—a man whose only job was to make handwritten copies of Scripture—who grasped the point that Jesus has been emphasizing throughout Mark: “Hear, O Israel! The Lord our God is one Lord.” Not only is he is the one and only Lord, but you are not him and neither is your Caesar, your Temple, your teachings, your possessions, or your armies.
Richard and Fr. Marc discuss Mark 12:28-34.
Episode 190 Mark 12:28-34; Subscribe: http://feedpress.me/the-bible-as-literature; “Robobozo” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In Deuteronomy 25:5, the commandment to marry your brother’s widow is given for one purpose: to ensure the continuation of life, so “that the firstborn whom she bears shall assume the name of his dead brother, so that his name will not be blotted out from Israel.”
The purpose of the commandment is life: so that your brother’s wife will not be abandoned; so that his household will continue for the generation yet unborn; so that—in fulfillment of God’s Law—life will continue. For Jesus, this life does not come from men, but from his Heavenly Father.
When the Pharisees, the Herodians, and now, the Saducees, approach Jesus, their questions betray their personal belief, that life comes—not from God—but from men. They talk about God and they even quote his teaching, but their true god is Caesar. They do not hear Scripture in the light of Scripture, but according to the light of Caesar, which is passing away. This choice leaves them talking in circles about their theology, not only ignorant of God’s instruction, but actively working against it.
Of course the Saducees do not believe in the Resurrection. One need look no further than their mishandling of Deuteronomy to understand this fact.
“Is this not the reason you are mistaken,” explained Jesus, “that you do not understand the Scriptures or the power of God?” (Mark 12:24)
Indeed, they are greatly mistaken.
Be warned, O Caesar: “The Lord Jesus Christ, who is about to die, does not salute you.”
Richard and Fr. Marc discuss Mark 12:18-27.
Episode 189 Mark 12:18-27; Subscribe: http://feedpress.me/the-bible-as-literature; “The Return of the Mummy” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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All ideology is self-referential: it begins with a desire for self-preservation and achieves fulfillment by exercising power. Whether we wield this power ourselves or ask others to wield it for us--because it is self-referential--it is always employed at the expense of others, especially those who are weaker than us.
All ideology is self-justifying and therefore destructive, but the worst kind operates under the pretense of morality. We see this all the time in traditional and social media: If my idea is morally right, then I am right and I have the right to exercise might. So you go ahead and post that meme that shows how stupid or evil “they” are. You took a stand. You stood up for right. You feel good. Congratulations, you're a hypocrite.
When the Pharisees and the Herodians approach Jesus to entrap him, they too operate under the pretense of morality. As the prophets proclaim, you cannot serve God and at the same time seek security from worldly powers. You have to make a choice. So they accuse Jesus with a question. But their question, itself preoccupied with self-preservation, pertains neither to the Prophets nor the Law. On the contrary, their false question concerns the one from whom they seek security at the expense of God's teaching: the Emperor of Rome.
Richard and Fr. Marc discuss Mark 12:13-17.
Episode 188 Mark 12:13-17; Subscribe: http://feedpress.me/the-bible-as-literature; “Truth in the Stones” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Entitlement is the most destructive force on earth and no person, group or ideology is exempt from its barbaric cruelty. Students demand the “right” not to be offended; the wealthy contend that they've “earned” the fruit of “their” labor; and consumers “demand” access to products with righteous indignation, even as citizens grumble about public benefits. All of us believe that we are entitled to receive, earn, own, produce and/or protect whatever we want, whenever we want it. The worst part is that we all complain that everyone else is entitled, itself a sign of our own entitlement! Alas, we turn to the Prophet David for wisdom:
“Unless the Lord builds the house, they labor in vain who build it; Unless the Lord guards the city, the watchman keeps awake in vain. It is vain for you to rise up early, to retire late, [and] to eat the bread of painful labors; For He gives to His beloved even in his sleep.” (Psalm 127:1-2)
In other words, in the Bible, human beings do not accomplish or deserve anything. Everything is a free gift. It is the Lord who offends students for their sake. It is the Lord who provides both our employment and our hard work. It is the Lord who fills the land with bounty and it is the Lord who provides and revokes benefits; yet, for some reason that is not enough; humans are not satisfied with sharing in God's generous provision. On the contrary, we want to possess it, to control it, and to hoard it for ourselves.
“Have you not even read this Scripture: ‘The stone which the builders rejected, this became the chief corner stone; this came about from the Lord, and it is marvelous in our eyes’?” (Mark 12:10-11)
Richard and Fr. Marc discuss Mark 12:1-12.
Episode 187 Mark 12:1-12; Subscribe: http://feedpress.me/the-bible-as-literature; “Industrious Ferret” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When we criticize others on the basis of personal experience or opinion, this criticism exposes our blindness to the truth of our own sins. In Mark, whether they realize it or not, the chief priests, the scribes and the elders question the authority of Jesus exactly because their own authority is questionable. They challenge Jesus—not because they look to God’s teaching as the only authority—but because they want to protect their own power and prestige. But these men were no match for Jesus; not because he was more clever or powerful, and not because he had the people on his side. On the contrary, their maneuver failed because throughout Mark, when Jesus speaks, he never gives his own opinion. His authority comes directly from his Father’s teaching, of which—for all their religious bluster—the leaders in Jerusalem seem to know very little. Unlike the chief priests, the scribes and the elders, when Jesus speaks, he criticizes strictly on the basis of Torah. This type of criticism exposes the blindness and sinfulness of everyone. At the same time, it ruthlessly subverts the power of the one who proclaims it—something to keep in mind as the narrative picks up its pace en route to Gol'gotha. Richard and Fr. Marc discuss Mark 11:27-33.
Episode 186 Mark 11:27-33; Subscribe: http://feedpress.me/the-bible-as-literature; “Hackbeat” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Everybody sees signs. I'm not talking about street signs. I mean the things we see in life. We look at a withering tree, a flock of birds, or we experience something—painful or joyous—and we assign meaning. That’s how human beings make sense of the world. That’s why grown men put their socks on the same way before every baseball game. They assign meaning to something mundane and suddenly a pair of old socks hold power. But that's the problem. Insofar as the meaning we assign comes from the human heart, it can't help but be selfish. I mean, let's be serious, do you really believe that God (or your magical god of baseball stockings) cares about the outcome of your silly baseball game? At the same time, who has ever seen or heard of a baseball player who understands his locker room ritual as sign that we have neglected the poor or a warning that we have not obeyed God's teaching? Who among us sees a joyous sign as a stern reminder of duty, or a painful sign as a reminder of the Lord's mercy? As our friend St. Mark is wont to remind us, only those who have ears to hear. Richard and Fr. Marc discuss Mark 11:19-26.
Episode 185 Mark 11:19-26; Subscribe: http://feedpress.me/the-bible-as-literature; “Poppers and Prosecco” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Imagine the following. A teacher walks into class to announce the final exam: “If you do well on the test,” she explains, “it is not because of you. You are clueless. If you happen to do well, it is because I am an awesome teacher, so please do not expect a good grade. Just be thankful that I let you attend class in the first place.” She continues, “If you do poorly on the test, please be advised, it is your fault. I am an awesome teacher. As such, you have absolutely no excuse for your failure.” Finally, she concludes, “If you do very well, I may still decide to fail you. You better believe me, and you had better not mess with me, because, once again (for effect) I am an awesome teacher, and I have said so.”
It should be noted that the results of this test will determine whether or not you graduate. So you have to attend class; you have to work hard and study; but you get no credit and there are no guarantees. Being saved by grace doesn’t sound so fluffy anymore, does it? Richard and Fr. Marc discuss Mark 11:12-18.
Episode 184 Mark 11:12-18; Subscribe: http://feedpress.me/the-bible-as-literature; “Fig Leaf Times Two” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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No one likes being told what to do. We dislike it so much that we have come to idolize rebellion as a moral good. We long for a world without authority, criticism or the pressure necessary to change how we live. When a teacher rightly judges our child, we shelter the student and malign the instructor. When our manager confronts us with a problem at work, we cringe, scrambling to show that we have already learned our lesson. Why? Because we want the criticism to stop; but a wise manager does not stop. He or she delivers the message in full, repeating it as often as necessary to help the employee change their behavior. But in order for any of this to work, the teacher, the parent, the student, the manager, and the employee must all–first and foremost–place their trust in the wisdom being offered.
In the Gospel of Mark, Jesus is tireless in his efforts to train the disciples to trust in the Lord’s wisdom. He does not reason with them or attempt to justify himself; nor does try to package the message in an appealing way. On the contrary, he keeps repeating and simultaneously following his Father’s commandments. The more resistance he encounters, the more persistent his message: “The fear of the Lord is the beginning of knowledge; Fools despise wisdom and instruction. Hear, my son, your father’s instruction and do not forsake your mother’s teaching; Indeed, they are a graceful wreath to your head and ornaments about your neck.” (Proverbs 1:7-8) Richard and Fr. Marc discuss Mark 11:1-11.
Episode 183 Mark 11:1-11; Subscribe: http://feedpress.me/the-bible-as-literature; “Pinball Spring” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In all aspects of life, human beings would rather exercise control than risk placing trust. We treat relationships like business deals, as though marriage, family, community, and friendship are all quid pro quo, and we establish rules and policies to control these relationships. When we follow these rules and others do not, we act offended. As victims, we gain to power to accuse, influence, and control others. Worse, we do the same in our dealings with God. In the Gospel of Mark, we ask: “What must I do to inherit eternal life,” or, Lord, “we want you to do for us whatever we ask of you.” We refuse to trust in the Lord; and what we lack in commitment to his cause is replaced by self-assuredness. We distort his teaching, bending and twisting it to look like one of our lame rules. Then we place our trust in the rules that we fashion with own hands. To our own peril, we ignore the wisdom of Ray Henderson: “the best things in life are free.” Give us a word, O Bartimaeus, son of Timaeus. Richard and Fr. Marc discuss Mark 10:46-52.
Episode 182 Mark 10:46-52; Subscribe: http://feedpress.me/the-bible-as-literature; “Wallpaper” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Whether by instinct or experience, our minds construct a subjective model of the world around us in order to ensure our survival. In terms of risk mitigation, this system is efficient and effective. For example, if a loud noise in the dark resembles your idea of an approaching bus, even if it turns out to be something else, it is safer to assume the worst, so you step back onto the sidewalk. But what happens when our personal truths come into conflict with the common good? What if it is necessary to risk being on the road despite the perceived danger of an approaching bus? Language provides both the map and the lifeline that transcend personal truth to facilitate shared meaning.
Words allow a third party to challenge your map of reality. Even as you jump to safety, someone shouts, “child!” At first, your personal truth fights against this word, because your body has evolved to seek safety. Again, someone repeats the message, “my child is on the road!” Suddenly, their words break through your perceptions, changing your understanding of reality. Against every instinct, you step in front of the (assumed) bus to save the child.
Words bridge the immense chasm between our egos to create community. Words are the chief instrument of love. Words make wisdom possible. In the face of many personal realities and an ocean of competing words, the Word of God’s wisdom bears constant repetition. Richard and Fr. Marc discuss Mark 10:32-44.
Episode 181 Mark 10:32-44; Subscribe: http://feedpress.me/the-bible-as-literature; “Skye Cuillin” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Let me share a few quotes with you:
"Nothing is more fallacious than wealth. It is a hostile comrade, a domestic enemy." "Our money belongs to God, no matter how we have gathered it." "The love of money leaves everything corrupted and in ruin."
"The love of money is a dreadful thing; It disables both eyes and ears, and makes men worse to deal with than a wild beast, causing a person to consider neither conscience, nor friendship, nor fellowship, nor salvation."
"How long shall we love riches? For I shall not cease exclaiming against them: for they are the cause of all evils."
"Do not leave money to your children, instead, bequeath wisdom and knowledge. For if they are taught to expect money, they will disregard everything else and their abundant wealth will provide a way to mask their wickedness."
"A rich man is not someone who possesses much, but who gives much." "This is true wealth: not to have riches, but to not want riches."
"Teach children to love true wisdom and they will possess wealth and glory such that money cannot provide. If a child learns a trade, or is highly educated for a lucrative profession, it is nothing compared to the art of detachment from money. If you want to make your child wealthy, teach him that the one who is truly rich does not desire great possessions, or surround himself with wealth."
These words, a small sample taken from thousands of exegetical quotes by St. John Chrysostom, proclaim the teaching of Jesus Christ in the Gospel of Mark: “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” Richard and Fr. Marc discuss Mark 10:23-31.
Episode 180 Mark 10:23-31; Subscribe: http://feedpress.me/the-bible-as-literature; “The Pyre” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In popular culture, when someone says, “don’t judge” or “who are you to judge,” what they mean is, “how dare you criticize me?” This common adulteration undermines the commandment’s original purpose, namely, to invalidate and supplant human opinion (whether critical or complimentary) with a written text:
“But to me,” St. Paul writes, “it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.” (1 Corinthians 4:3-4)
In 1 Corinthians, Paul warns againt passing judgment on anyone–even oneself–in order to emphazise the primacy of the written gospel:
“So that in us,” Paul continues, “you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other.” (1 Corinthians 4:6)
If not even Paul will judge himself before the time, how dare any man give his opinion of Jesus Christ? Richard and Fr. Marc discuss Mark 10:17-22.
Episode 179 Mark 10:17-22; Subscribe: http://feedpress.me/the-bible-as-literature; “Basic Implosion” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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The disciples in Mark's gospel struggle to understand the Bible because they refuse to surrender their ideas to it. They approach Jesus with preconceived notions—of God, his Kingdom and his Messiah—that breakdown whenever Jesus speaks or takes action. The same is true of us. We approach Mark's gospel with our ideas of its meaning and its symbols, only to flounder when our idols are smashed against the brick wall of the text. For example, what does the commandment, “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God,” actually mean? I'm willing to bet that you think you know exactly what it means, and that's why you still don't get it. Richard and Fr. Marc discuss Mark 10:13-16.
Episode 178 Mark 10:13-16; Subscribe: http://feedpress.me/the-bible-as-literature; “Royal Banana” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Much of what passes for religious debate is driven by a desire to be pure or to be right. A lawyer approaches Jesus to make sure he knows how to follow the Law, so that he can be right. A rich man approaches Jesus seeking the best of both worlds—he wants to be right and keep his money. When we believe that we are right or good because we have followed the Law, we look down upon those who have not achieved the purity we imagine of ourselves. That's why the Pharisees try to trap Jesus with a question about divorce. The Lord's response to the Pharisees echoes the teaching of 1 Corinthians: you are puffed up because you think you have mastered the Law; why, then, is your “wise” teaching dividing the household? Who is worse, the victim of divorce, or the false teachers who cause it? Richard and Fr. Marc discuss Mark 10:1-12.
Episode 177 Mark 10:1-12; Subscribe: http://feedpress.me/the-bible-as-literature; “Ave Marimba” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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What is going on when Jesus talks to his disciples about cutting off a hand or a foot or, worse, of plucking out an eye? Too often, readers stumble over these words, ignoring, dismissing, glossing over, or worst of all, inventing an interpretation. In fact, the meaning of the Lord's warning--that it is better to cut off a stumbling appendage--is simple, straightforward and easy to understand. Its meaning is staring you in the face, plain as day. It does not require an advanced degree nor access to some special, secret knowledge. On the contrary, its only requirement is familiarity. Are you familiar with Paul's letter to the Romans? Are you familiar with 1 Corinthians? How familiar? How many times have you read these letters in the past year? He who has ears to hear, let him hear! Richard and Fr. Marc discuss Mark 9:38-50.
Episode 176 Mark 9:38-50; Subscribe: http://feedpress.me/the-bible-as-literature; “Corruption” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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“Don't waste your time with explanations: people only hear what they want to hear.” Insofar as Paulo Coelho's quote reflects the truth of human behavior, it also reflects the behavior of the disciples in the Gospel of Mark. Time and again, Jesus explains to his closest followers that he must fail: he must be judged, treated with contempt, made the least of all, and finally, put to death shamefully in the public square. Still, when Jesus tries to explain this, all the disciples hear is what they want to hear: that Jesus is the Lord's Messiah; that he is powerful, that he works signs and wonders, and that he will be raised in victory. But of what do the power and victory of Jesus consist? What happens when you talk about the Resurrection without the Cross? What happens to the disciples in Mark? Those who are called to serve the lowest and the least in God's household change the subject away from the dregs of the teaching to the heights of personal glory: who, the disciples ask, among their privileged ranks is the greatest? What to do, O Lord, when even divine hyperbole falls short? Richard and Fr. Marc discuss Mark 9:30-37.
Episode 175 Mark 9:30-37; Subscribe: http://feedpress.me/the-bible-as-literature; “The Lift” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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If you want to understand someone, you need only examine their motivations. What does a person want? Why do the crowds in Mark approach Jesus? Most often, they approach because they want to save their own neck; they want something for themselves. Rarely do they approach to gather supplies in order to help others. In Mark, the example of the father of the demon possessed mute presents an interesting exception to this pattern. Yes, he asks Jesus to help his son, but the way in which he asks hints at the possibility of faith: “Lord, I believe, help my unbelief,” namely, “Lord, I trust you, give me something to trust! Give me your teaching!” Richard and Fr. Marc discuss Mark 9:14-29. This week's episode is in loving memory of Mohsen Yacoub.
Episode 174 Mark 9:14-29-; Subscribe: http://feedpress.me/the-bible-as-literature; “The Lift” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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People like to complain. They complain that they don't have enough time; that it's too difficult to understand; that it's impossible to do; or that something else gets in the way. Worse, when they see another person do it, they heap praise, saying, “I don't know how you do it.” But that's a lie. You do know how. It's not hard at all and you know it's not hard. You just make different choices. The worst such example is when people avoid what must be done by attempting to justify the importance of something else. For those who make such excuses, the buck stops with the Bible: nothing is more important than God's teaching. Nothing. I don't mean the teaching you imagine, I am referring to the written text that Jesus keeps quoting within a written text. Nothing can replace it and nothing can convey it, except it. If you are not hearing it, doing it and sharing it in lieu of every other priority in your life, you do not belong to God. “Action,” Ghandi once said, “expresses priorities.” In the Gospel of Mark, the actions of the disciples repeatedly express their disinterest in the teaching of Jesus Christ. They are willing to heap praise on Jesus and eager to join the gossip surrounding Jesus, but they just can't get themselves to crack a book and study the content of his words. He who has ears to hear, let him hear! Richard and Fr. Marc discuss Mark 9:9-13.
Episode 173 Mark 9:9-13; Subscribe: http://feedpress.me/the-bible-as-literature; “Movement Proposition” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the Gospel of Mark, the teaching of the Old Testament is the teaching of Jesus. In obedience to his Father, when the Markan Jesus speaks, his words never go beyond what is written in Scripture: most notably, Isaiah, but also Genesis, Exodus, Leviticus, Deuteronomy, the Psalms, Jeremiah, Ezekiel, Daniel, Joel, Zechariah and Malachi—all these are quoted or paraphrased by Jesus. Not interpreted, but quoted, preached and applied in the story. It is no wonder that Jesus appeared with Moses and Elijah in chapter 9. Together, these three embody the purpose of Mark's gospel: to carry the Law and the Prophets to the gentiles. That is exactly what Jesus does and that is why “a cloud formed, overshadowing them, and a voice came out of the cloud, “This is my beloved son, listen to him!” (Mark 9:7b) Richard and Fr. Marc discuss Mark 9:1-8.
Episode 172 Mark 9:1-8; Subscribe: http://feedpress.me/the-bible-as-literature; “Spellbound” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In our culture, great emphasis is placed on the opinion of the individual. We are told that our opinion counts; that our vote matters; and that our personal preferences are relevant. We are taught to think this way because it benefits the institutions we serve. In truth, an institution asks your opinion, 1) because it wants to increase its power, or 2) because it wants to increase its profit. At the individual's level, the one thing that does matter is the very thing that institutions fear: wisdom and its associated behaviors. Wisdom cannot be exploited or manipulated. Wisdom is honest and straightforward. Wisdom is bad for business.
Unlike our institutions, in the Gospel of Mark, Jesus does not care what anyone thinks. His only desire is the knowledge of God's teaching. He wants everyone to become wise by clinging only to the words of Scripture. He demands nothing of his followers except biblical wisdom. In fact, he cares so much about this wisdom—given for the life of the world—that he is willing to give his life for its sake. This is the glory that Jesus proclaims and it has nothing to do with the glory that Peter seeks. Richard and Fr. Marc discuss Mark 8:27-38.
Episode 171 Mark 8:27-38; Subscribe: http://feedpress.me/the-bible-as-literature; “Virtues Instrumenti” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When students are challenged in the classroom, their first impulse is to avoid being tested by attempting to test the teacher. Is the assignment difficult? There must be something wrong with the teacher. Is it hard to understand? It must be the teacher's fault. Am I failing the class? Surely, the teacher has credibility issues. I could go on, but you get the point. A student avoids responsibility for his or her failures by blaming the teacher. Worse, the same student delights in gossip about the teacher instead of delighting in the teacher's knowledge.
In the Gospel of Mark the miracles of Jesus are given not as proof of his credibility, but as a test of his students' faith: do the Pharisees and the Lord's disciples trust in the Torah? Do they delight in the Lord's precepts, or do they seek signs and wonders as proof of his credibility? “Do you not yet see or understand?” (Mark 8:17b) Twice I fed you in the wilderness and still, you refuse to get the message. Alas, no sign will be given to you except the Bread of my Father's teaching; and you had better study it, because the final exam is just around the corner. Richard and Fr. Marc discuss Mark 8:11-26.
Episode 170 Mark 8:11-26; Subscribe: http://feedpress.me/the-bible-as-literature; “Long Stroll” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When people use the word “truth” they usually mean a worldview framed by personal experience or established by philosophy. For these ideological systems—whether personal or corporate—truth is understood as someone's abstract statement about the world. In sharp contrast, biblical truth—like scientific truth—deals with observable phenomena in the world. Where modern science discerns the mechanics of Creation, the Bible catalogs types of human behavior and their predictable outcomes, or fruit. In the case of Mark, the feeding of the multitudes presents one such truth: though counterintuitive, generosity in poverty, hospitality toward strangers, and openness to neighbors are all necessary for human survival. This is not an abstract opinion or a philosophical worldview; nor is it “a perspective.” It is an observable and repeatable fact. It was a fact before we were born and will remain a fact after we are gone. It is the Bread of the Lord's Instruction: the Bread of Life for the salvation of the human race. Richard and Fr. Marc discuss Mark 8:1-10.
Episode 169 Mark 8:1-10; Subscribe: http://feedpress.me/the-bible-as-literature; “Slow Jam” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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All through Mark's gospel, Jesus instructs those around him not to tell anyone about his miracles. Most dismiss this pattern as the “Messianic Secret,” an attempt by Jesus to hide his true identity. When William Wrede coined this phrase in 1901, he wrongly assumed what the Gospel of Mark rejects: the importance of identity. In Mark, Jesus deliberately dismisses identity in favor of his sole mission: preaching and teaching. The Markan Jesus does not care if or what people think about him. On the contrary, his only concern is whether or not people have heard Scripture. So why does Jesus keep asking people not to talk about him and his acts of mercy? Because, as Isaiah proclaimed: “This people honors me with their lips, but their heart is far away from me. ‘But in vain do they worship me, teaching as a teaching the teachings of men.” (Mark 7:6-7) Richard and Fr. Marc discuss Mark 7:31-37.
Episode 168 Mark 7:31-37; Subscribe: http://feedpress.me/the-bible-as-literature; “Laser Groove” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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People make assumptions about each other based on appearance, personal affiliation or both. A well-dressed person is assumed the better candidate; good taste is mistaken for competence or moral credibility; worst of all, people judge each other by association, as though a person's social circle, identity, family, or organizational affiliation have any bearing on their knowledge or wisdom. For instance, one might assume that the Pharisees—Israel's learned religious teachers—would understand Jesus. One might also assume that the disciples—the closest associates of Jesus—would be the first to grasp his parables, let alone his plain explanations. But in the Gospel of Mark, it is a woman—from a nation that is neither holy nor modest—who has no trouble accepting the criticism of Jesus or her station as the lowest and the least in his presence: a gentile dog. In this way, Mark demonstrates the teaching of Paul: “God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God.” (1 Corinthians 1:27-29) Richard and Fr. Marc discuss Mark 7:24-30.
Episode 167 Mark 7:24-30; Subscribe: http://feedpress.me/the-bible-as-literature; “Shaving Mirror” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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A wise person, no matter his or her beliefs, understands that human motivations and desires are naturally selfish. We humans think and act from the shallow perspective of personal experience on behalf of our biological imperative: self-preservation. Our view of others, our understanding of the gods we create, and, most importantly, our actions in the world are corrupt because our core motivation, “me, myself and I,” is corrupt. Self-preservation and self-interest are coded in our DNA. How can anyone mitigate an elemental biological impulse? You can't. There is no ideology, philosophy, or belief system that can change human biology. So how is the Bible different? It assumes the worst. It supposes that all human beings are stubborn and that all human beings will always refuse to change. Its hope is not in humanity, but in the possibility that despite ourselves, a few people with “ears to hear” might be willing to follow a commandment that goes against our nature. In the Gospel of Mark, such a commandment is preached as widely as possible for our sake and for the sake of the common good. Richard and Fr. Marc discuss Mark 7:14-23.
Episode 166 Mark 7:14-23; Subscribe: http://feedpress.me/the-bible-as-literature; “Bummin on Tremelo” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Human communities fixate on self-preservation, naturally forming traditions and customs that protect them from outside threats. The problem of protectionism is amplified when a group's leaders benefit from it, turning the community against itself—even alienating children from parents—for self-gain. With this in mind, it's easy to see why religious rules often devolve into an “us against them” paradigm. In human communities, self-preservation is wrongly elevated as virtue, enabling the very behaviors the Bible warns will lead to our destruction. It's counterintuitive, but in the Torah, self-preservation works against the survival of the community. In seeking to keep the evil out, we neglect the evil within. Unfortunately, by turning away “the unclean” outsider, we cut ourselves off from the life revealed in Mark's gospel, extended to us from the wilderness, by way of the very outsiders we fear. Richard and Fr. Marc discuss Mark 6:53-7:13.
Episode 165 Mark 6:53-7:13; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); “Sunday Dub” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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According to the website of the US Postal Service, their motto, “chiseled in gray granite over the entrance to the New York City Post Office on 8th Avenue,” comes from an ancient account of the Persian Wars by the Greek historian, Herodotus: “Neither snow, nor rain, nor heat, nor gloom of night stays these couriers from the swift completion of their appointed rounds.”
The saying lauds the fidelity of mounted Persian couriers who, during Persia's war with the Greeks, braved all manner of obstacles to ensure the delivery of royal dispatches. To borrow from St. Paul, such men clearly “have a zeal for God,” but insofar as they carry messages from the wrong king in the service of Persia's war, their zeal is “not in accordance with knowledge.” (Romans 10:2)
In the Gospel of Mark, the disciples are also called to be couriers; not of a worldly message with worldly concerns, but of Scripture. Insofar as their zeal lacks understanding, no matter how hard they row against the elements, they will never match the speed or efficacy of Jesus, who without boat or mount easily achieves “the swift completion” of his appointed rounds. Richard and Fr. Marc discuss Mark 6:45-52.
Episode 164 Mark 6:45-52; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); “Crossing the Chasm” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When studying biblical literature, it's easy to fall into the trap of attempting to lock down the meaning of the Bible's characters and symbols. For example, students of the Bible often assume that “Egypt is evil,” or, “Assyria is evil,” ignoring contradictory evidence in the text. “Egypt and Assyria,” proclaims Isaiah, will be “a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, 'Blessed is Egypt my people, and Assyria the work of my hands, and Israel my inheritance.'” (Isaiah 19:24-25) It's not that any of these nations are good or evil—in the Bible, no one is good but God—it's that their value pertains strictly to the Lord's commandment. If they serve the Lord's teaching, they function as the Lord's people, as Paul explains in Galatians, “the Israel of God,” no matter their nationality.
In Mark, the crowds, like Egypt and Assyria, seem to have a negative connotation. For the better part of five chapters, the mobs fawning over Jesus have obstructed his mission to proclaim the Father's teaching; but does that mean the “crowds are evil?” On the contrary, like Egypt, Assyria AND Israel, their narrative value must be constantly reevaluated relative to the commandment. In Mark 6, the situation with the crowds may look the same, but as the Good Book teaches, human beings should never trust what they see. The only thing that counts is what they hear from the voice of the Shepherd, crying out in the wilderness. Richard and Fr. Marc discuss Mark 6:30-44.
Episode 163 Mark 6:30-44; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); “Doobly Doo” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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“It is not power that corrupts but fear. Fear of losing power corrupts those who wield it and fear of the scourge of power corrupts those who are subject to it.” These words, spoken by Aung San Suu Kyi, a Burmese author and civil leader, reflect almost perfectly the biblical teaching about fear and the power of death. King Herod, a man who would sell his people's honor to appease their occupiers; King Herod, who in Matthew, would murder children to safeguard his throne; King Herod, who ordered the execution of the Lord's prophet to save face, on an oath made against that which was not his; King Herod, the last in a line of imposters who would dare to sit on God's throne in Judea. King Herod. You successfully murdered John, but you cannot stop his teaching. There is no wall, no prison, no form of execution that can help you now. Not even the power of death, which you so carelessly wield, can save you. As St. Paul, the least of the Apostles, proclaimed: The Lord, whom you murdered, is coming in power and he will put all things in subjection under his feet. “For He will avenge the blood of his servants, and will render vengeance on his adversaries, and will atone for his land and his people.” (Deuteronomy 32:43) It's your move, Herod. Richard and Fr. Marc discuss Mark 6:14-29.
Episode 162 Mark 6:14-29; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); “Metalmania” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the Gospel of Mark, Jesus repeatedly emphasizes the will of his Father in Deuteronomy, that any prophet or worker of miracles who seduces people from “the way (ὁδός) in which the Lord your God commanded you to walk,” should be ignored, or worse, put to death. Along these lines, in the story of Mark, miracles are given for the teaching; the teaching is not given for miracles. When signs and healings become the focus (as is common among contemporary Christians) we lose focus on the mission of Jesus: to walk on the path and to sow the seed of his Father's teaching, as commanded. In doing so, we obstruct the teaching, even as we fawn over the teacher, crying “Lord, Lord!” But as Jesus demonstrates and the apostles will eventually struggle to understand, it's not about the teacher. Richard and Fr. Marc discuss Mark 6:7-13.
Episode 161 Mark 6:7-13; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); “Wepa” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When people are taught to change their behaviors or to admit their shortcomings, they use whatever means available to transfer blame for their sins to someone else. Almost always, they lash out against the messenger, pointing to the hypocrisy of their teacher or explaining how a person's identity invalidates the message. In doing so, they shift everyone's attention away from the elephant in the room: the integrity of the message itself. Can a man accuse a woman of chauvinism? Can a German accuse a Jew of racism? Can a prophet teach his biological elders? Yes. Definitely. But we claim otherwise to avoid accountability. The problem is amplified when people believe they own the message or consider themselves familiar with its content. We've all met the Christian who “already knows” what the Bible says. In the Gospel of Mark, Jesus comes face to face with this person “in his hometown, among his own relatives and in his own household.” Richard and Fr. Marc discuss Mark 6:1-6.
Episode 160 Mark 6:1-6; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); “Laser Groove” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Self-righteousness is dangerous. When people who believe they are “right” apply rules to each other, even rules that were meant to protect us become instruments of abuse, cruelty and exploitation. You need look no further than the barbarity of Twitter mobs—liberal or conservative—to understand this dynamic. For politicians, sooner or later, this lack of humility results in civil strife. For clergy and religious teachers, it leads to a kind of apostasy, in this case, an outcome of teaching that renounces the teaching of the Bible. The Torah was given to show each of us that our behaviors are unclean. Yet, somehow, we always manage to transfer this shame from our behaviors to the person (or persons) of our neighbor. Our neighbor, like the wild man exiled to the Gerasene graveyard, or the woman with a flow of blood, is eventually deemed unclean. This is the sin. This is the apostasy. This is the very thing the Law was given to correct. Have you never heard what was written? The Lord said to Peter, “What God has made clean, you must not call unclean.” (Acts 10:15) And again, what Peter himself proclaimed: “God has shown me that I should not call any man unholy or unclean.” (Acts 10:28) Richard and Fr. Marc discuss Mark 5:21-43.
Episode 159 Mark 5:21-43; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); “Bittersweet” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When Jesus permitted the unclean spirits to leave the Gerasene, he demonstrated two things: not only his ability to control a man whom no one could subdue, but his total power over Caesar's legion. You had better believe everyone was terrified by the drowning of the swine, because when you mess with Caesar's immutable power, you undermine the stability of the country. By freeing the demon possessed man, Jesus is threatening both their political security and their material wealth. It's no wonder they asked "him" to leave; but the question is, which "him?" Who asked whom to leave and who asked whom to stay and why? Richard and Fr. Marc discuss Mark 5: 14-20.
Episode 158 Mark 5:14-20; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); "Mountain Emperor" Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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When it comes to bowing, our culture is schizophrenic. We teach people not to bow down to others or to let others tell us what to do, yet we bow down all the time. We bow to men of wealth; we bow to people and things of beauty; we bow to eloquent speech; worst of all, we bow to power: military power, economic power, and individual power. When Jesus entered the country of the Gerasenes, he encountered a man with the same brand of schizophrenia. On the one hand, he was a man who bowed to no one; a man who could not be controlled or subdued, "not even with a chain." No one could tell the Gerasene what to do. He was exactly the kind of man our culture applauds. Yet, when Jesus stepped off the boat, this same man (rather, the unclean teaching controlling him) groveled at the feet of Jesus. Why? Not because he placed all his trust in the Lord's seed, but because--like everyone else in Mark--he was afraid of Jesus' worldly might. Like the people who marveled at Jesus' miracles; like the fearful disciples; the Gerasene was impressed with the wrong thing. So he bowed to Jesus the way a sycophant bows to Silicon Valley.
The letters of St. Paul teach us that everyone has to bow down. Even Jesus will eventually bow to Pontius Pilate. In Mark's gospel, the question is not "should I bow," but, "why are you bowing?" Do you grovel before Jesus because of the teaching he proclaims, or are you bowing to something else? Richard and Fr. Marc discuss Mark 5:1-13.
Episode 157 Mark 5:1-13; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); "March of the Spoons" Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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Like the prophet Jonah, Jesus was sent to sow the seed of God's teaching on other soil. Unlike Jonah, Jesus trusted God's will, carrying out his Father's instruction without hesitation or the slightest hint of rebellion. So you can imagine the Lord's frustration, when at the first hint of danger, the disciples cower from God's mission.
"The floods," David cried, "have lifted up, O Lord! The flood have lifted up their voice!"
"But thy testimonies," cower the disciples, "are not confirmed! Do you not care that we are perishing?"
Richard and Fr. Marc discuss Mark 4: 35-41.
Episode 156 Mark 4:35-41; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); "Guess Who" Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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A farmer sows seed because he wants security. He wants to know that he will have enough money and food in storage to secure his family until the next season. This understanding of farming is anti-Scriptural. In the Book of the Twelve, we are repeatedly warned that man's lust for security is the cause of human suffering. In the Gospel of Mark, Jesus assigns new meaning to the act of sowing seed. Where a human farmer sows for himself under the illusion of control, Jesus sows for others at his own peril, under the promise of hope against all hope. Despite all the cruelty, suffering and betrayal in the world; despite the Roman occupation; despite attempts by his own community to shut him up; Jesus does not lose hope, because he places all his trust, not in the work of his own hands, but in the will of his Father, who said, "All the trees of the field will know that I am the Lord; I bring down the high tree, exalt the low tree, dry up the green tree and make the dry tree flourish. I am the Lord; I have spoken, and I will perform it."" (Ezekiel 17:24) Richard and Fr. Marc discuss Mark 4:26-34.
Episode 155 Mark 4:26-34; Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); "Zanzibar" Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/
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In the Gospel of Mark, the Lord Jesus said, "Whoever has, to him more shall be given; and whoever does not have, even what he has shall be taken away from him." (Mark 4:25) In our consumer culture, this verse is almost always taken out of context and assumed to refer to worldly blessings: health, happiness, family, wellbeing and, of course, stuff. But in a passage where ignoring the Bible's obvious meaning is an unforgivable sin, "so that while seeing, they may see and not perceive, and while hearing, they may hear and not understand, otherwise they might return and be forgiven" (Mark 4:12) our listeners are cautioned that what is "given" and what is "taken away" pertain not to worldly blessings, but to the wisdom that comes from God. Richard and Fr. Marc discuss Mark 4:13-25.
(Episode 154 Mark 4:13-25); Subscribe: http: // feedpress.me/the-bible-as-literature (http://feedpress.me/the-bible-as-literature); "Too Cool" Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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When hearing the parable of the sower in Mark, few people stop to consider that seeds are embryonic plants. That's right, the seeds tucked away in a box on your shelf are already pregnant. Not only does the seed contain the instructions needed to make a plant, but also an embryo which can grow into a full plant under proper conditions. In other words, the seed does what the seed does and the soil contributes nothing: it either accepts the seed or rejects it. The soil can't even control the conditions under which acceptance or rejection are cultivated. The only hope is the seed itself. Richard and Fr. Marc discuss Mark 4:1-12.
(Episode 153 Mark 4:1-12); Subscribe: http: // feedpress.me/the-bible-as-literature; "Nowhere Land" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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The proclamation of the forgiveness of sins is integral to the content of the gospel. After all, it was the forgiveness of sins that opened the path for gentiles to become children of the Bible. In the Gospel of Mark, the sharing of this news is the single priority of Jesus Christ--so much so, that Jesus is constantly on the move, teaching and preaching. With this in mind, it seems odd that Jesus would say, "whoever blasphemes against the Holy Spirit never has forgiveness." It seems odd, that is, until you realize that Jesus is frustrated with those who willfully oppose his Father's teaching. You know, that teaching where everyone is forgiven, no matter who they are, where they pray, or who claims them as family. Richard and Fr. Marc discuss Mark 3:28-35.
(Episode 152 Mark 3:28-35); Subscribe: http: // feedpress.me/the-bible-as-literature; "Rocket Power" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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According to Google, to rationalize is to "attempt to explain or justify (one's own or another's behavior or attitude) with logical, plausible reasons, even if these are not true or appropriate." According to Mark, people do this all the time. Is Jesus helping someone out at your expense? Explain, with logical, plausible arguments, that he is wrong. Are you trying to stop Jesus from helping others? Explain, with logical, plausible arguments, that you are doing the right thing and Jesus must be out of his mind. Is Jesus besieged by the mob on all sides because of you? Explain, albeit, without logic, that he is working for the "ruler of demons." Remember to conveniently ignore the fact that you are the one blocking "the feet of him who brings good news, announces peace, brings glad tidings, and proclaims salvation, saying to Zion, 'Your God reigns!'" (Isaiah 52:7) After all, when you obstruct his path, you are doing the right thing, aren't you? Richard and Fr. Marc discuss Mark 3:13-27. This week's episode commemorates the one year anniversary of the death of John Price and Jacob Flynn. May their memories be eternal.
(Episode 151; Mark 3:13-27); Subscribe: http: // feedpress.me/the-bible-as-literature; "Cortosis" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Human beings make decisions and take actions based on assumptions. We do so because without assumptions, we are paralyzed by complexity. In some cases, an assumption is based on data, but almost always, our presuppositions stem from innate selfishness. As Julius Caesar once said, "Men are nearly always willing to believe what they wish." Caesar himself assumed that mob sentiment would ensure his triumph. Unfortunately, most people approach Mark's gospel with Caesar's worldview. We want Jesus to be popular. We want the mob to love him and no matter how hard Jesus runs from the crowds; no matter how emphatic his desire not to win them over; we still cheer when they surround him. Why? Because in our hearts, we prefer Caesar's victory to Jesus' defeat. Richard and Fr. Marc discuss the Mark 3:7-12.
(Episode 150; Mark 3:1-6); Subscribe: http: // feedpress.me/the-bible-as-literature; "Carnivale Intrigue" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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We've all heard it. On every corner. In every school. At every church. There is always somebody spouting platitudes about the "dangers" of taking the Bible literally. This is usually the same person who explains that "religion is the cause of all wars," conveniently ignoring the bloodshed of the last century committed in the name of consumerism and liberal values. ANYWAYS. If only fundamentalists did take the Bible literally! If you actually read what is written on the page--without proof texting--there is no way to end up a fundamentalist. No way. Unless, of course, you have problems with reading comprehension or are not aware of historical context. Richard and Fr. Marc discuss Mark 3:1-6.
(Episode 149; Mark 3:1-6); Subscribe: Subscribe: http://feedpress.me/the-bible-as-literature; "Lobby Time" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Have you ever had a ton of work to do, only to be pulled into long meetings with people who talk endlessly to avoid action? You know that feeling when you have a simple question for customer service, but the automated attendant makes you answer fifteen pointless questions, and then, when you get to a human being, they ask the same fifteen questions over again, and then, right before you finally get to ask your question, the call drops? Frustration and agitation set in as you twirl your worry beads and shake your nervous legs under the desk. Now imagine that the whole world is trying to stop you from delivering an urgent message that is a matter of life and death. What would you do? Richard and Fr. Marc discuss Mark 2:14-28.
(Episode 148; Mark 2:1-13); Subscribe: http://feedpress.me/the-bible-as-literature; "Sunflower Dance Party" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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People deal with the miracles and parables of Jesus as biblical vignettes that can be extracted from the gospels and presented on their own. Biblical scholars refer to these vignettes as "pericopes," literally, a section of the Bible that has been cut out and extracted from the narrative. The problem, of course, is that a section of the Bible, like a sentence or a single word, when taken out of context, loses its meaning. Nowhere is this more evident than in the healing of the Paralytic in Mark. If we hear the parable without the urgency and emphasis of Jesus' physical movement in chapter 1, the miracle cannot be understood correctly. Richard and Fr. Marc discuss Mark 2:1-13. (Episode 147; Mark 2:1-13); Subscribe: http://feedpress.me/the-bible-as-literature; "Rainbows" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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The fallacy of the Messianic Secret is based on a presupposition that openly contradicts the teaching of Mark's Gospel. While scholars assume that Jesus is preoccupied with his identity and secrecy, in the text of Mark, Jesus is in a big rush to preach to as many people as possible in as many places as possible and he wants his followers to do the same. He does not want them to sit around and be amazed with him and his acts of mercy. He wants them to hear the Gospel and to do the same work he is doing, immediately. Richard and Fr. Marc discuss the Gospel of Mark 1:29-45. (Episode 146; Mark 1:29-45); Subscribe: http://feedpress.me/the-bible-as-literature; "Voltaic" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Teaching is tedious work. No matter how many times you explain something, for every one person who doesn't get it, there are a thousand people you can't get to. It's even harder when the teaching itself is so counterintuitive that even people who think they get it have to keep relearning it. It's no wonder that people believe the New Testament is saying something new. But the New Testament is not new. If it sounds new, it's because you have not been paying attention and as a result, have fallen yet further behind those who came before you. Richard and Fr. Marc discuss the Gospel of Mark 1:15-28. (Episode 145; Mark 1:15-28); Subscribe: http://feedpress.me/the-bible-as-literature; "Fearless First" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Ancient religions stood on a simple premise: find a way to please the gods or face their wrath. Are you afraid of bad weather? Make a sacrifice. Worried about your family? Make a sacrifice. Afraid of impending war or plague? Make a sacrifice. Like all people in power, the ancient gods lived off the backs of their subjects. Since such gods reflect the behavior of those who make them, it's easy to see human religion for what it is: ritual betrayal of your neighbor for the sake of your security. But what if there were a God who refused to dwell in a temple and who could not be pleased, no matter how hard his subjects tried to impress him? Richard and Fr. Marc discuss the Gospel of Mark 1:9-15. (Episode 144; Mark 1:9-15); Subscribe: http://feedpress.me/the-bible-as-literature; "DarxieLand" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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The first few verses of Markâs gospel are packed with prophetic imagery. From the impossible concept of a path in the wilderness to the Baptistâs position outside Jerusalem, the Markan prologue heralds the victory of the Prophetsâ teaching against human cities and the imminent inclusion of those beyond the Jordan in Godâs city. Richard and Fr. Marc discuss the Gospel of Mark 1:1-8. (Episode 143; Mark 1:1-8); Subscribe: http://feedpress.me/the-bible-as-literature; "Thinking Music" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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The biblical system proposes hyperbole, scandal, and logical contradiction as a means to disassemble the statues and false gods we construct in our minds. At the same time, hearers of the Bible tend to rationalize these tensions away, explaining to themselves and others what Jesus "really" meant. Yes, the Bible is a language of metaphor, but on the whole—far from pacifying us—those metaphors are given to amplify the Bible's attack on our egos. Besides, as we'll learn from Mark, sometimes an eye of the needle is just an eye of the needle. Richard and Fr. Marc discuss the Gospel of Mark 10:13-31. (Episode 142; Mark 10:13-31); Subscribe: http://feedpress.me/the-bible-as-literature; "BossaBossa" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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We Christians assume that God’s love is unconditional and that it is never too late to change our ways. Although comforting, this idea contradicts the story of the Bible. Yes, it’s true, God is patient. In fact, he is so patient in the Bible that by the time you get to the New Testament, his patience is running out. In each of his letters, St. Paul repeats a stern warning: you were given an opportunity to repent and you failed. You are now on your second chance. Be wary: the Lord is coming soon for the third and final time, and it will not be a charm. Richard and Fr. Marc conclude their reading of 2 Corinthians. (Episode 141; 2 Corinthians 13); Subscribe: http://feedpress.me/the-bible-as-literature; "Drankin Song" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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In broken families, parents complain that their children "owe" them and children delude themselves that their parents "need" them. From each perspective, the relationship devolves into extortion. A broken parent shames their child because they want repayment, "after everything [they] did for them." In stark contrast, St. Paul shames his children, not to extract worldly honor or repayment for himself, but to pressure them to become providers for the sake of others, canceling out a child's sense of entitlement and self-importance. True parents, St. Paul explains, do not need anything from their children, except that they do the commandments of God. Richard and Fr. Marc review 2 Corinthians 12:14-21. (Episode 140; 2 Corinthians 12:14-21); Subscribe: http://feedpress.me/the-bible-as-literature; "Zig Zag" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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What good would it be if a man were to ascend to the highest heaven and return with nothing to say? Would you be impressed by him? Would you brag about him to others? If so, what would you say? If this man has nothing to say about his so called revelation, what is there to brag about? I know how some of you will answer. You will talk about his feelings and the life changing wonder of having such an experience. Unfortunately, your feelings, your experience and 50 cents will not buy me a cup of coffee. Actually, in 2016, your feelings, your experience and $2 will not buy me a cup of coffee. But I digress⦠(Episode 139; 2 Corinthians 12:1-13); Subscribe: http://feedpress.me/the-bible-as-literature; "Super Cool Dude" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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People embrace social norms in much the same way that fundamentalists embrace religious rules: as a means of self-approval. A person feigns modesty either to win acceptance or to exemplify correctness. That's why St. Paul's disciples in 2 Corinthians are so distressed by his boasting. Not only because his behavior is socially unacceptable and grossly immodest, but because in human eyes, his cause for boasting is even more absurd than his arrogance. Richard and Fr. Marc discuss 2 Corinthians 11:16-33. (Episode 138; 2 Corinthians 11:16-33); Subscribe: http://feedpress.me/the-bible-as-literature; "Curse of the Scarab" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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How can a teacher reach someone who is set in their ways or engulfed by ideology? What if the way a person looks at the world -- their unstated assumption about everything -- is backwards? Is it possible to help them reason their way out? Can you talk someone out of their own ego? According to St. Paul, the answer is no -- "we are not to quarrel about words, which does no good, but only ruins the hearers." (2 Timothy 2:14) So how does Paul reach his disciples in Roman Corinth? Before modern computers, there was another form of dangerous malware. It was a kind of analog software, distributed by God himself, through "the hands of Moses in letters divinely inscribed." Richard and Fr. Marc discuss 2 Corinthians 11:1-15. (Episode 137; 2 Corinthians 11:1-15); Subscribe: http://feedpress.me/the-bible-as-literature; "Severe Tire Damage" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Unfortunately, Christians often co-opt the Bible to justify philosophical axioms, such as, "it is good to be humble," or, "it is wrong to boast;" “it is good to be nice," or, "cruelty is evil." You get the point. We take the Bible, which turns human morality on its head and we use it to justify the way that we think people should be. But in Paul's teaching, there is no "way to be." On the contrary, there is a teaching to follow, and for that teaching, boasting can be as useful as humility and cruelty as helpful as kindness. Everything depends on our premise and the reference for our actions. Richard and Fr. Marc discuss 2 Corinthians 10. (Episode 136; 2 Corinthians 10); Subscribe: http://feedpress.me/the-bible-as-literature; “Vicious” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Is it possible to do something good without allowing yourself to take credit? I'm not talking about haughty expressions of socially encouraged self-deprication. On the contrary, is it possible to do something good while knowing--with absolute certainty--that you are not good and that you do not deserve any credit? What is a selfless act? Some would say it is impossible. Thankfully, with God all things are possible. Richard and Fr. Marc discuss 2 Corinthians 9. (Episode 135; 2 Corinthians 9); Subscribe: http://feedpress.me/the-bible-as-literature; "Dreamer" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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People tend to overestimate their own importance while ignoring--or at least underestimating--the value of others. This problem is keenly felt in the church at Roman Corinth, where Paul uses the success of others to realign the self-view of his disciples. Richard and Fr. Marc discuss 2 Corinthians 8:16-24. (Episode 134; 2 Corinthians 8:16-24); Subscribe: http://feedpress.me/the-bible-as-literature; "Peaceful Desolation" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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On some level, people recognize the importance of being fair. We know that our laws should treat people equally and we understand that no one should take more than their "fair share" from anyone else. From the moment we step on the playground as kids until the day we calculate our retirement pay, we live and operate in a world that frames equality in terms of reciprocity. But what if equality could not be achieved by fairness? Worse, what if true equality meant cheating everyone? Would we still demand equality? Fortunately, it's not what we demand, but what St. Paul commands, that truly counts. Richard and Fr. Marc discuss 2 Corinthians 8:1-15. (Episode 133; 2 Corinthians 8:1-15); Subscribe: http://feedpress.me/the-bible-as-literature; “Secret of Tikki Island” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Life coaches love to talk about having confidence in their clients and the importance of building self-worth and self-esteem. Fortunately, for the church in Roman Corinth, Paul does not view his followers as customers and he definitely does not have confidence in them. On the contrary, Paul's boldness is in God’s teaching at work in his children. St. Paul's hope is not in the ability of his disciples, but in the power of the teaching to manifest its fruit on its own terms. Richard and Fr. Marc discuss 2 Corinthians 7:8-16. (Episode 132; 2 Corinthians 7:8-16); Subscribe: http://feedpress.me/the-bible-as-literature; "Nonstop" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Most leaders motivate others by boasting of their accomplishments. They talk about past goals they have achieved, they reflect on how effective they were at leading others to meet those goals, they praise others for their efforts, they explain the virtue of their future goals, and they repeat the message over and over again to motivate their teams. But what if your leader only spoke of his failures and sufferings? What would you think of him? How much confidence would you have in his leadership? What if he kept repeating his message of failure? Would you remain loyal to him? Would you follow his instructions? Richard and Fr. Marc discuss 2 Corinthians 7:1-8. (Episode 131; 2 Corinthians 7:1-8); Subscribe: http://feedpress.me/the-bible-as-literature; "Super Power Cool Dude" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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People resolve the tension of diversity either by clinging to fundamentalism or by embracing relativism. Unfortunately, both approaches share a desire to be right: to have the right ideas, to associate with the right people, to know who is clean and who is unclean. The relativist, like the fundamentalist, is fine with "everyone," so long as "everyone" agrees with them that everything is relative. In 2 Corinthians 6, Paul admonishes his disciples to separate "righteousness and lawlessness" but also warns the church that when God says "be separate" or don't touch what is unclean, he is not talking about people who disagree with you. Richard and Fr. Marc discuss 2 Corinthians 6:11-18. (Episode 130; 2 Corinthians 6:11-18); Subscribe: http://feedpress.me/the-bible-as-literature; "District Four" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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We human beings love having an excuse; or having the opportunity to blame someone else for our problems; or having the freedom to blame our failures on unforeseen circumstances. Unfortunately for us, according to St. Paul, no matter who you are, no matter what you do in life, no matter where you come from, no matter what is happening to you, no matter what others do to you, no matter what you think, your mission, should you choose to accept it, is to remain steadfast in your trust of God's teaching. (Episode 129; 2 Corinthians 6:1-10); Subscribe: http://feedpress.me/the-bible-as-literature; âDead Dropâ Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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In one of his most popular works, C.S. Lewis talks about the inevitable divorce between good and evil: a comforting philosophical notion that allows adherents to be right or to be able to choose the winning side--as the sons of men often and arrogantly boast--"to be on the right side of history." But what if there are no winning sides? What if, as Jesus said, "no one is good?" In 2 Corinthians, St. Paul also talks about a divorce, not between good and evil, but between what is perishable and what is imperishable. Richard and Fr. Marc continue their discussion of 2 Corinthians 5. (Episode 128; 2 Corinthians 5:10-20); Subscribe: http://feedpress.me/the-bible-as-literature; “Overworld” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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When Paul talks about being "absent from the body," our Hellenized ears want to believe that he is talking about a dualism with some version of a Platonic soul inhabiting (or exiting) our "earthen vessel." As appealing as this may be to some, it has nothing to do with St. Paul's letter. Paul is not talking about your soul leaving your body. On the contrary, he is admonishing you to embrace discomfort in your body, trusting God's teaching against all hope, especially when it is unpleasant. In the immortal words of Tertullian, "What has Athens to do with Jerusalem?" Richard and Fr. Marc discuss 2 Corinthians 5:1-10. (Episode 127; 2 Corinthians 5:1-10); Subscribe: http://feedpress.me/the-bible-as-literature; “Deadly Roulette” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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When someone sets out to do something difficult, they console themselves that their sacrifice is worth the effort because of what they will have achieved or attained. The problem, of course, is that we humans are as much aware of our own futility as we are comforted by delusions of permanence. In other words, no matter how much we lie to ourselves about life, sooner or later, everyone asks, “what’s it all for?” The answer, Paul explains, lies behind us because it was before us and mercifully, it was handed down to us. We need only honor the one who taught us by repeating it and acting on it. No matter how tough it gets or how futile our efforts seem, we have hope, because what we have received and what we now speak manifests a glory that does not die. Richard and Fr. Marc discuss 2 Corinthians 4. (Episode 126; 2 Corinthians 4); Subscribe: http://feedpress.me/the-bible-as-literature; “Eternity” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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When St. Paul contrasts tablets of stone with the human heart, or the letter inscribed in stone with the Spirit, or the Old Covenant with the New, Christians are quick to assume that the Old is incomplete without the New, or, worse, that the human heart is preferable to following the letter of the law. Strange, how people convince themselves that God would inscribe a teaching and then say, "oops," I never meant for you to actually read it or do it. Just get the gist, so that Obi Wan can teach you to reach out to me with the force. Then you can ignore the letter of my law and be free. That might work for a hollywood screenplay embedded with product placements, but it has nothing to do with the Bible. Richard and Fr. Marc discuss 2 Corinthians 3. (Episode 125; 2 Corinthians 3); Subscribe: http://feedpress.me/the-bible-as-literature; “Upbeat Forever” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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It is common for students to judge their teachers. Worse, students today are encouraged to do so, being routinely asked to fill out teacher evaluation forms. Some have even created websites to aggregate student gossip about their teachers. In a culture that lauds greed and shames mothers, it seems that everyone has an opinion about the one who stands before them bearing gifts. Not so and not on Paul's watch, who reminds the church, it is not you who evaluates me, but I who evaluate you, "So that I might put you to the test, whether you are obedient in all things." Richard and Fr. Marc discuss 2 Corinthians 2. (Episode 124; 2 Corinthians 2; Subscribe: http://feedpress.me/the-bible-as-literature; “Meatball Parade” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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According to human standards of leadership, when Paul changes course midstream, it appears to his disciples that he is vascillating between "yes" and "no," like a man who can't keep his promises. In reality, it is the church that is wavering because Paul's disciples are unwilling to place all their trust in the instruction that controls their teacher's actions. Richard and Fr. Marc discussion 2 Corinthians 1:12-24 (Episode 123; 2 Corinthians 1:12-24); Subscribe: http://feedpress.me/the-bible-as-literature; “SONG NAME” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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When Paul talks about comfort in 2 Corinthians, it is easy to receive his words as much needed nurturing, as though we have suffered unjustly and are in need of God's intervention. But what if God has already intervened? What if the difficulties in our life are not unjust? What if the suffering of which we complain is not evil? What if the blessings and the curses in our life come from the same source? Richard and Fr. Marc begin their discussion of 2 Corinthians. (Episode 122; 2 Corinthians 1:1-11); Subscribe: http://feedpress.me/the-bible-as-literature; “Fife and Drum” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Without realizing it, when people hear the word “church,” they usually imagine a meta institution with clear organizational or ideological boundaries, akin to a government or global corporation. Worse, in our various expressions of Christianity, one way or another, we tend to operate as such. Whether attempting to control the world through ideology, or to market ourselves for institutional gain, our understanding of church rebels against the Lord’s teaching. As disciples of Scripture, our duty, according to St. Paul, is to refresh our minds, supplanting our idolatrous notions of institution with the literary context imposed by the Bible. For Paul, who invites his addressees to hear him “according to the Scriptures,” the reference for “church” is something far less glamorous than the powerful institutions idolized by human beings. A church, in Scripture, is akin to a shepherd’s flock, and Paul himself is the slave, not of a powerful institution, but of a Shepherd who gave his life for his sheep. Richard and Fr. Marc conclude their study of 1 Corinthians. (Episode 121; 1 Corinthians 14:29-58); Subscribe: http://feedpress.me/the-bible-as-literature; “Floating Cities” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Isaiah 22:12 Therefore in that day the Lord God of hosts called you to weeping, to wailing, To shaving the head and to wearing sackcloth. 13 Instead, there is gaiety and gladness, Killing of cattle and slaughtering of sheep, Eating of meat and drinking of wine: “Let us eat and drink, for tomorrow we may die. 14 But the Lord of hosts revealed Himself to me, “Surely this iniquity shall not be forgiven you Until you die,” says the Lord God of hosts. You guessed it: in preaching the Resurrection in 1 Corinthians, Paul is explaining and applying the judgement of Isaiah 22 to the church. However, what’s really clever is that the phrase in Isaiah, “Let us eat and drink for tomorrow we may die,” was also used by Roman gladiators on the eve of battle. Interesting, that the people of Israel, and now, the church in Corinth, share the same understanding of life and death as the Roman pagans. “Do not be deceived,” Paul explains, “Bad company corrupts good morals.” Richard and Fr. Marc conclude their discussion of 1 Corinthians 15. (Episode 120; 1 Corinthians 14:29-58); Subscribe: http://feedpress.me/the-bible-as-literature; “Thief in the Night” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Psalm 2:1 Why are the nations in an uproar And the peoples devising a vain thing? 2 The kings of the earth take their stand And the rulers take counsel together Against the Lord and against His Anointed, saying, 3 “Let us tear their fetters apart And cast away their cords from us!” 4 He who sits in the heavens laughs, The Lord scoffs at them. 5 Then He will speak to them in His anger And terrify them in His fury, saying, 6 “But as for Me, I have installed My King Upon Zion, My holy mountain.” 7 “I will surely tell of the decree of the Lord: He said to Me, ‘You are My Son, Today I have begotten You. 8 ‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. 9 ‘You shall break them with a rod of iron, You shall shatter them like earthenware. ’” 10 Now therefore, O kings, show discernment; Take warning, O judges of the earth. 11 Worship the Lord with reverence And rejoice with trembling. 12 Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him. (NASB) Richard and Fr. Marc discuss 1 Corinthians 15.
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When reading an ancient text in translation—especially one laden with nuance—there is a high risk of misunderstanding. On the one hand, there are expressions, cultural and historical references, and terminology that are not immediately accessible to modern readers. At the same time, a statement’s meaning often seems obvious, when, in fact, the translation is misleading or the reader has assumed a context that is foreign to the narrative. The first rule of exegesis is that everything must be heard in context. Historical context, linguistic context, but most importantly, narrative context. When a phrase seems to jut out of St. Paul’s letter, such as, “women are to keep silent in the churches,” It feels jolting and chauvinist to modern readers. As jolting as it seems, rest assured, such a statement flows with the broader discussion and does not mean what your twenty first century ears think it means. Richard and Fr. Marc discuss 1 Corinthians 14:20-39. (Episode 118; 1 Corinthians 14:20-39); Subscribe: http://feedpress.me/the-bible-as-literature; “Anamalie” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Better to “speak five words” that give instruction, Paul explains, “than ten thousand words” that mean something to you but are useless for everyone else. Richard and Fr. Marc discuss 1 Corinthians 14:1-19. Prompted by listener feedback, this week’s episode begins with a review of the function of sin in the Torah and its implications for Paul’s gospel. (Episode 117; 1 Corinthians 14:1-19); Subscribe: http://feedpress.me/the-bible-as-literature; “Awesome Call” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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After spending the better part of 12 chapters putting the church’s household in order, in chapter 13 of 1 Corinthians, St. Paul crowns the power structure he established with something more excellent and of greater importance than any household station or duty: the act of love. For Scripture, how we treat others is not just a litmus test--it is the only test--of our knowledge of the commandments of God. For, “If I have all faith, so as to remove mountains, but do not have love, I am nothing.” Richard and Fr. Marc continue their reading of St. Paul’s first letter to the Corinthians. (Episode 116; 1 Corinthians 13); Subscribe: http://feedpress.me/the-bible-as-literature; “Unwritten Return” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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The key to understanding any idea, statement or position is to examine its premise. What underlying assumptions must be made for an idea to make sense? What motivations drive these assumptions? Once you are able to examine an argument in this way, even the most clever intellectuals are quickly put to shame. No matter how sophisticated the theology of the elite in Roman Corinth, because their assumptions were predicated on human principles, nothing they said could ever pass muster with Paul and everything they did caused division in the church. Why? Because from the Bible’s point of view, if it’s a human word, it is naturally selfish. So what is an apostle to do? Take a stand against all sides and do so at your own expense. Richard and Fr. Marc discuss 1 Corinthians 12. (Episode 115; 1 Corinthians 12); Subscribe: http://feedpress.me/the-bible-as-literature; “East of Tunesia” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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According to our friend Google, a contradiction is, “a combination of statements, ideas, or features of a situation that are opposed to one another.” According to St. Paul, this combination is a mechanism of wisdom, as in, “I will undermine power by exercising power,” or “I will create heterarchy by imposing hierarchy.” Welcome to 1 Corinthians 11. (Episode 114; 1 Corinthians 11); Subscribe: http://feedpress.me/the-bible-as-literature; “Rynos Theme” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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What if you know something is OK, but someone else does not? What if you know something is not OK, but others think it is fine? What if someone offers you something that is OK, and they think it is OK, but someone else is confused and thinks that it is not OK? Can something be both OK and not OK at the same time? What do you do then? Most people are fine when the gospel says, “do not judge,” but what if the commandment also means allowing others to judge you? What should you do about the negative people in your life? We’ll give a little hint: St. Paul does not believe in the pursuit of your happiness, but he is is fine if others are happy because of you; even better if they are happy at your expense. Richard and Fr. Marc discuss 1 Corinthians 10:14-31. (Episode 113; 1 Corinthians 10:14-31); Subscribe: http://feedpress.me/the-bible-as-literature; “Fretless” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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What does it mean to be chosen in the Bible? What is the purpose of having a chosen people? How does God honor his chosen? What is expected of those who hope to join the ranks of the chosen? How long is a chosen person’s tenure? Doesn’t the whole idea of being chosen go against human fellowship? When it comes to the Bible, one man’s curse is another man’s blessing, and vice versa, ad eternum. Richard and Fr. Marc discuss 1 Corinthians 10:1-13. (Episode 112; 1 Corinthians 10:1-13); Subscribe: http://feedpress.me/the-bible-as-literature; “Casa Bossa Nova” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Can you make yourself the least of all by insisting on your title and station? Can you sacrifice everything for the sake of others without them liking it? Are you able to repeatedly flip an argument on its head until no one is able to stake out a position? Can you use a metaphor over and over again to illustrate how you should be treated but then turn on your own use of the metaphor because, not only are you not talking about oxen, but you are not talking about food? If you answered yes, your name must be Paul, and this must be 1 Corinthians 9. (Episode 111; 1 Corinthians 9); Subscribe: http://feedpress.me/the-bible-as-literature; “Spy Glass” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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According to Wikipedia, “Illusory superiority is a cognitive bias whereby individuals overestimate their own qualities and abilities relative to others. This is evident in a variety of areas including intelligence, performance on tasks or tests, and the possession of desirable characteristics or personality traits.” This may explain why so many students believe they have something to offer their professors. It may also explain why—for all their supposed knowledge—the elite of the church in Roman Corinth were absolutely clueless about the gospel. Richard and Fr. Marc discuss 1 Corinthians 8. (Episode 110; 1 Corinthians 8); Subscribe: http://feedpress.me/the-bible-as-literature; “Thatched Villagers” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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For as long as religion has been around, people have come forward with a single, destructive question: "O religious leader, what does our religion say," or, "What does our religious leader say about X?" One way or another, people eventually find someone who can provide clarity on issue X. Then everybody gives a big sigh of relief until someone comes along with a different opinion about said issue, X. By now, I'm sure our podcast listeners are asking the real question, namely, how does St. Paul solve the question of issue X? Well, he explains, "I think the answer is X, but then again, I think the answer is Y. But then again, it could be X, but, then again, if it's not, or if maybe it is, keep in mind--now, this is just my opinion--but I think Y is also fine, so long as you keep your priorities straight." Richard and Fr. Marc discuss 1 Corinthians 7:25-40. (Episode 109; 1 Corinthians 7:25-40); Subscribe: http://feedpress.me/the-bible-as-literature; "Conflicted" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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When couples want marriage or divorce, they think "fairness." When people are dissatisfied with their place in life, they think "change." When people look at their own status, they think, "better" or "worse." If all this makes sense to you, then, according to 1 Corinthians, your priorities are all wrong. Instead of caring about the gospel, you are thinking about you. That may please your life coach, but it won't get you very far with St. Paul. Richard and Fr. Marc discuss 1 Corinthians 7:1-24. (Episode 108; 1 Corinthians 7:1-24; Subscribe: http://feedpress.me/the-bible-as-literature; "Aurea Carmina" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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People love to defend themselves. They defend their choices. They defend their group. They defend their rights; their property; their beliefs. Oh, yes, and people love to be right. They love it. It's like a drug. They love it so much that when something goes unavoidably wrong, they devise clever ways to blame other people. Human beings are so committed to defending themselves that in the US alone, we spend $234 billion annually on legal fees. That's enough money to stop world hunger for 8 years. Now, what if I told you about an ancient method of conflict resolution guaranteed to work in every situation, without exception. If only people knew. (Episode 107; 1 Corinthians 6; Subscribe: http://feedpress.me/the-bible-as-literature; "TV Melodrama" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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At first glance, St. Paul's admonition in 1 Corinthians 5, that the faithful are not to associate with immoral people, seems to imply that the church should safeguard its purity by avoiding association people outside the community. No interpretation of 1 Corinthians could be further from the truth. On the contrary, when Paul speaks of immoral people in chapter 5, he is referring to people within the church. To borrow a line from Mark's gospel, "there is nothing outside a man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man." (Mark 7:15) Richard and Fr. Marc continue their discussion of 1 Corinthians. (Episode 106; 1 Corinthians 5; Subscribe: http://feedpress.me/the-bible-as-literature; "Open Those Bright Eyes" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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When reading 1 Corinthians, it is easy to mistake Paul's discussion of weakness and strength as a universal condemnation of power. On the contrary, Paul presents the teaching of the cross as a way of replacing one kind of power with another. You might be tempted to let yourself off the hook by claiming that he is replacing man's power with God's power. Well, OK, but you are avoiding the tougher question: how is God's power made manifest? In abstraction? Theoretically? Intellectually? In chapter 4 of 1 Corinthians, Paul demonstrates what God's power consists of and how it is to be wielded in the church. Like the embarrassment of confession, it is neither theoretical, invisible nor mystical. You should be so lucky. (Episode 105; 1 Corinthians 4; Subscribe: http://feedpress.me/the-bible-as-literature; "Cool Hard Facts" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Scientists believe that plant life first formed on the Earth 700 million years ago and that the first fungi appeared on land 1300 million years ago. In contrast, human agriculture did not develop in the Fertile Crescent until 11,500 years ago. Now, I am not a math expert, but it seems to me that if all this is true, seeds were sown, watered and growing on Earth for millions and millions and millions...and millions of years before human beings began farming. If that's the case, why on Earth would anyone imagine that the human being who plants and the human being who waters amount to anything? Richard and Fr. Marc discuss 1 Corinthians 3. (Episode 104; 1 Corinthians 3; Subscribe: http://feedpress.me/the-bible-as-literature; "Four Beers Polka" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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How can St. Paul emphasize the importance of weakness while boasting that his own preaching is a "demonstration of the Spirit and of power?" How can he preach weakness from a position of strength? Is Paul contradicting himself? Why would someone proclaiming the crucified Christ claim to do so with power? What part does Roman culture play in the content of the gospel? That’s right. No need to clean the wax out of your ears. I did not say, "how do we separate Roman culture from the true meaning of the gospel?" I said, "what part does Roman culture play in the content of the gospel?" Richard and Fr. Marc discuss 1 Corinthians 2. (Episode 103; 1 Corinthians 2; Subscribe: http://feedpress.me/the-bible-as-literature; "OctoBlues" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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What does it mean to hope in the Kingdom of God and how does this hope differ from the false promises of idealism? How is the biblical teaching, which seems impractical, ruthlessly practical in its transformation of human behavior? Why is the content of the gospel readily dismissed by both religious and secular thinkers? What opportunity does this teaching and the decline of religion in the United States present to Christians? Richard and Fr. Marc continue their discussion of chapter 1 of 1 Corinthians. (Episode 102; 1 Corinthians 1:18-31; Subscribe: http://feedpress.me/the-bible-as-literature; “Daily Beetle” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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What is the answer to every human conflict and how is this answer sabotaged by human wisdom? What does it mean, in biblical terms, to be called by God? How does St. Paul use praise as a tool of judgment against the church in Roman Corinth? This Christmas Eve, Richard and Fr. Marc celebrate the birth of Jesus Christ with the first in a series of episodes covering 1 Corinthians. May it always be pleasant for you to remember upon Christmas Day the one who made lame beggars walk and blind men see; And by your remembering, may the poor always have good news brought to them. A very Merry Christmas to you. (Episode 101; 1 Corinthians 1:1-17; Subscribe: http://feedpress.me/the-bible-as-literature; “Silent Night” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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In a special anniversary edition marking the 100th episode of the podcast, Richard and Fr. Marc take the opportunity to draw on themes from the show's first two years while unpacking the surprising meaning of Genesis 47. An epilogue to their six part series on Galatians, this week's episode also serves as an introduction for Walid Issa, the keynote speaker at Bethlehem 2015, an interfaith event hosted at St. Elizabeth Orthodox Church in Eagan, MN. This week’s show was recorded in front of a live audience. Walid's keynote is included at the end of the program. (Episode 100; Subscribe: http://feedpress.me/the-bible-as-literature; "Christmas Rap" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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On December 4, 2015, John Ashton Price IV, age 18, and Jacob Flynn, age 17, were killed in an automobile accident in Lakeville, Minnesota. In concluding their six part series on the letter to the Galatians, Richard and Fr. Marc take time to reflect on the tragedy of this unbearable loss in the light of the St. Paul's teaching. This week's episode is offered on behalf of the Price family: John, Lisa and Tom, in memory of their beloved son and brother, "John John" and his dear friend, Jacob. (Episode 99; Subscribe: http://feedpress.me/the-bible-as-literature; Cover photo: "Lined With Angels" John Price; Music: "Winter Chimes" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/)
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Hearing Galatians in translation and out of context, it’s tempting to conclude that St. Paul is arguing for some new alternative to the teaching of Old Testament; but for those who make an effort to hear the text in context, it becomes quickly clear that Paul’s letter is not only reading and explaining -- but applying -- the Torah to the church in Galatia. At the center of this wrangle is Jerusalem’s misreading of the meaning of circumcision in Genesis. In their discussion of Galatians 5, Richard and Fr. Marc compare the abuse of circumcision in Genesis 34 with it’s misuse at the hands of Peter and James. (Episode 98; Subscribe: http://feedpress.me/the-bible-as-literature; "Pippin the Hunchback" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ )
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What is the difference between a child and an heir in Roman society and what role does the Roman household play in the content of Paul’s gospel? Why does Paul use two different languages, Aramaic and Greek, to address the Father of Jesus? How could a barren woman have more children than someone capable of childbirth? Who are the children of Hagar and what is the Jerusalem above? Richard and Fr. Marc tackle Galatians 4. (Episode 97; Subscribe: http://feedpress.me/the-bible-as-literature)
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What is the purpose of the Law in Galatians and how does it relate to Abraham’s faith in God’s instruction? What is the connection between the Law of Moses and the Crucifixion of Jesus? How and why does the Torah illustrate Abraham’s wickedness while also insisting on his centrality? Does the Law contradict faith? If the works of the Law cannot attain righteousness before God, what is the point of the Law? Richard and Fr. Marc discuss Galatians 3. (Episode 96; Subscribe: http://feedpress.me/the-bible-as-literature)
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Why does St. Paul specify that he was away from Jerusalem for an interval of fourteen years? Does the length of time have any significance? Why did he insist on meeting privately with Peter and James during his visit? Why are Peter, James and John referred to as the Pillars? Why is the death of Jesus considered a victory and how do Paul’s opponents jeopardize this victory? Richard and Fr. Marc continue their discussion of Galatians with a review of chapter 2. (Episode 95; Subscribe: http://feedpress.me/the-bible-as-literature)
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What does St. Paul mean when he explains that no one, not even an "angel from heaven," can contradict the gospel that was preached in Galatia? To what does Paul appeal in making the claim that his authority comes directly from God and not from men? How do the norms of civil law shed light on Paul's opening argument in Galatians 1? Why do fascists and dictators, who control every aspect of civil society, still seek legitimacy from their respective constitutions? What does all of this have to do with a dead guy names Hammurabi? Richard and Fr. Marc discuss St. Paul's letter to the Galatians. (Episode 94; Subscribe: http://feedpress.me/the-bible-as-literature)
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Rationalize (verb): to attempt to explain or justify (one's own or another's behavior or attitude) with logical, plausible reasons, even if these are not true or appropriate. Synonyms: justify, explain, explain away, account for, defend, vindicate, or excuse, as in, "he tried to rationalize his behavior." Thanks, Google Dictionary, for providing such a lucid description of how we twist the Bible to get ourselves off the hook. Put your seat-belts on! This week, Richard and Fr. Marc revisit Lazarus and the Rich Man in the Gospel of Luke. (Episode 93; Subscribe: http://feedpress.me/the-bible-as-literature)
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What if someone wrote a book that imposed patriarchal authority at the expense of patriarchs, redeemed inheritance at the expense of wealth, upheld a patronymic without blessing the name, linked patrimony and childbirth to each other and to God’s teaching while emphasizing the commandment to care for the widow, the orphan and the foreigner, rubbed in the fact that God blesses couples, households and communities that by all rights should not be blessed, and finally, presented a vision of some future kingdom that will include the very people that everyone is trying to avoid. You don’t have to ask "what if?" We have the book in hand and will cover it’s final chapter today. Richard and Fr. Marc discuss Ruth 4. (Episode 92; Subscribe: http://feedpress.me/the-bible-as-literature)
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At your right hand stood the Queen in vesture of gold; Hear, O daughter, and see, and incline your ear! The rich among the people shall entreat your favor and the King shall greatly desire your beauty; For he is your Lord and you shall worship him. Richard and Fr. Marc discuss Ruth 3. (Episode 91; Subscribe: http://feedpress.me/the-bible-as-literature)
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How is the content of Ruth reflected in the teaching of St. Paul and in the gospel narratives? Why, in Ruth, does it matter who is whose relative and who is connected to whom? Why do Richard and Fr. Marc make such a big deal out of biblical names? Why does Ruth prostrate herself in front of a man? Isn’t she the one making all the big sacrifices to support Naomi? Shouldn’t everyone bow to her? Who is this mighty Boaz, anyway? Is power always evil? Only for those whose mind can’t get past the person to see God’s function in operation. Richard and Fr. Marc discuss Ruth 2. (Episode 90; Subscribe: http://feedpress.me/the-bible-as-literature)
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Why do discussions about race in the United States always seem to widen the gap between neighbors? How do our assumptions about race cripple our ability to recognize oppression in unfamiliar places? Is racism the main issue, or is it symptomatic of a deeper human dysfunction? In the first episode of a four part series, Richard and Fr. Marc examine the problem of identity in the Book of Ruth. As is to be expected, the Bible's wisdom on this subject will embarrass folks on both sides of the aisle. (Episode 89; Subscribe: http://feedpress.me/the-bible-as-literature)
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Why would Jesus, who warns against the sword in Matthew 26 threaten to use one in Matthew 10? Why would Jesus set a man against his father and a daughter against her mother, when in the Torah God commands that parents are to be honored? In Luke, the gospel heralds the coming of Jesus with the proclamation "peace on earth." Why, then, in Matthew, does Jesus say, "I did not come to bring peace?" If you are looking for a simple answer along the lines of "for" or "against," then turn off this podcast and watch cable news. If you hope to use Matthew 10 to support your just war theory, at best, you are being lazy. Yes, the Bible does bring a sword and it is connected to the real violence we experience in the world. The question is, on which end of the sword are the followers of Jesus expected to find themselves? (Episode 88; Subscribe: http://feedpress.me/the-bible-as-literature)
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The Passion narrative in John 19 is unequivocal: the life of Jesus ended in humiliation, abuse, abject betrayal, subjugation and utter failure. You might try to comfort yourself by arguing that Jesus was treated unfairly, however, in truth, the outcome of his life was a direct result of his Father’s teaching. In other words, in the gospel story, following God’s Torah leads to absolute defeat; a fact, St. Paul explains, that confounds religious people and attracts scorn from rational thinkers. With this in mind, it comes as no surprise that from the beginning, Christians themselves have failed to embrace the gospel. That this failure is obvious, to be expected, and nothing new does not make it less painful. (Episode 87; Subscribe: http://feedpress.me/the-bible-as-literature)
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A recent article in Salon magazine views the ongoing decline in American religion "in part, as an inevitable result of the politicization of Christianity." Where does the temptation to infuse church with political ideology come from? What does politicized religion hope to achieve and what are its consequences? Are there examples of politicization in the Bible? Is there a biblical alternative that can avoid politics and ideology without ignoring current events? Richard and Fr. Marc reflect on these questions as they discuss 1 Samuel. American Christians, take heed: the Lord is patient and ready to give you exactly what you want; so be careful what you ask for. (Episode 86; Subscribe: http://feedpress.me/the-bible-as-literature)
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Often and wrongly promoted as a biblical precept, unconditional love works against the purpose of Jesus in the New Testament. Nowhere is this point more clearly expressed than in the parable of the wicked vinedressers in Matthew 21. What does Matthew’s parable reveal about biblical grace and the problem of entitlement? Why does God allow the vinedressers to commit such violent crimes, against not only his servants, but his own son? What implication do God’s actions in the story have for human parents and teachers? As always, the pastoral wisdom gleaned from Scripture looks foolish to human eyes; but then, so too looked the stone in the eyes of the builders. (Episode 85; Subscribe: http://feedpress.me/the-bible-as-literature)
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Of language diversity in the United States, Saul Bellow once quipped, "A melting pot, yes. A tower of Babel, no." The Nobel Laureate's comment, indicative of American norms, undermines the meaning of the parable he invokes. Where human institutions (in line with Bellow's axiom) consolidate and unify, the biblical God imposes diversity. Where powerful nations go beyond lingua franca to demand una lingua, in Genesis, the Lord deliberately confounds human speech. Proponents of institution sometimes assert that multilingualism in Genesis is a negative outcome, but this assumption falls out of step with the story's plot. In Genesis, God's victory at the Tower of Babel is part of a larger war against the strategic agendas of human empire. This week, Richard and Fr. Marc reflect on the Tower of Babel in Genesis and its implications for multilingualism in North America. (Episode 84; Subscribe: http://feedpress.me/the-bible-as-literature)
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A culture's moral platitudes expose the sins for which its adherents hope to atone. This tension is present in popular critiques of the biblical commandment, "an eye for an eye." But what happens when our assumed high ground amplifies the sins we want to erase? Worse, what if the people harmed by our platitudes respond to our abuse with a counter-morality? What happens when society disintegrates into a community of justified ideologues and entitled victims? Richard and Fr. Marc discuss St. Paul’s compensation in 1 Corinthians, the merciless servant in Matthew, and the problem of vengeance in the book of Judges and 1 and 2 Kings. Given the state of the world, the instruction, "an eye for an eye," may be a goal beyond our reach. (Episode 83; Subscribe: http://feedpress.me/the-bible-as-literature)
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To every thing there is a season, and a time to every purpose under the heavens: Lo, it is better to be patient than arrogant, for the end of something is better than its beginning--not because your toil has ended, but because the reward for patience is wisdom and understanding. So admonishes the Preacher's eulogist, who shames us with the Preacher's labours, goading us with his instruction: the fear of the Lord is the beginning of wisdom and this fear is man's duty during his brief season under the sun. Remember to keep this commandment, for God will bring every deed into judgment, whether good or evil. This week's episode brings our 12 week series on Ecclesiastes to its conclusion. But don't worry, we'll keep turning the pages with you on this podcast for as long as we can, God willing, until the Lord comes. Until then, turn, turn, turn! (Episode 82; Subscribe: http://feedpress.me/the-bible-as-literature)
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Since everything you have is already passing away, why hold onto it? Since you can't control the weather, why worry about? Since everything you do is vanishing breath, why not do it? Yes, it's true, you can't add a single hour to your life span by worrying. But look a the bright side: if God cares for the prairie grass of Minnesota's rolling plains, which today is alive and tomorrow is cast into the oven, how much more will he care for you, O ye of little faith? Yes, all is still vanity for both the Preacher and the Gospel of Matthew, but don't worry. You can still become famous for scrubbing toilets. Richard and Fr. Marc discuss Ecclesiastes 11. (Episode 81; Subscribe: http://feedpress.me/the-bible-as-literature)
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Ecclesiastes 10 presents a world in which two paths, one foolish and one wise, both lead to the same outcome. Where temporal human eyes see the benefits of wisdom, the Preacher exposes folly. Where men see failure and assume folly, the Preacher proclaims great dignity; but not always, he argues, since the reverse is often true. So how is man to judge? What is man to do? The answer, my friend, is not blowing in the wind, it’s handed down in the content Scripture, open only to those who surrender themselves to its pages. (Episode 80; Subscribe: http://feedpress.me/the-bible-as-literature)
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According to the Preacher, no matter what you do, you are doomed to the one fate that awaits everyone. Are you a righteous man? Are you wicked? Can you, by your actions, determine the outcome of your life? Since all share the same fate, does it matter? For the author of Ecclesiastes, it does matter, but not in the way that you imagine and not in a way that makes sense—unless you accept that all deeds (and all things), both good and evil, are in the hand of God. Richard and Fr. Marc discuss Ecclesiastes 9. (Episode 79; Subscribe: http://feedpress.me/the-bible-as-literature)
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When a human judge seeks meaning in the abuses of the wicked or in the misfortunes of the righteous, if he is as honest with himself as the Preacher in Jerusalem, his pursuit of wisdom leads nowhere. As each door closes in his face and each path turns to vanity, he comes to a realization: every possibility he considers is judged by God. "Although a sinner does evil a hundred times and may lengthen his life," says the Preacher, "still I know that it will be well for those who fear God, and who fear him openly." (Episode 78; Subscribe: http://feedpress.me/the-bible-as-literature)
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If, for the sake of wisdom, death is better than birth, sorrow is better than laughter and mourning is better than feasting, what hope has the wise man of escaping ruin? Is such wisdom truly wise, or is it better to grasp righteousness without abandoning wickedness? God, the Preacher explains, has made the one as well as the other; the person who embraces this contradiction is the one who fears the Lord. This week, Richard and Fr. Marc discuss Ecclesiastes 7. (Episode 77; Subscribe: http://feedpress.me/the-bible-as-literature)
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What would happen if God gave you honor, riches and wealth such that nothing you desired was beyond your reach? What if he then invited foreigners to enjoy this wealth in your place? What does this mean? Is the foreigner wrong to partake of your treasure? Is he now better off than you? Would you be right to condemn him? How can anyone reconcile God’s generosity with such terrible affliction? For that matter, how can one reconcile bounty with famine; honor with obscurity; or purpose with futility? Richard and Fr. Marc explore these questions as they discuss Ecclesiastes 6. This week’s episode is produced in solidarity with the people of Greece. We love you and we are praying for you. (Episode 76; Subscribe: http://feedpress.me/the-bible-as-literature)
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In a culture that loves money and values everyone’s input, Ecclesiastes 5 is a bitter pill. Human speech, cries the Preacher, is the sacrifice of idiots and the gathering of wealth a grievous evil under the sun. Let your words be few. Shun the acquisition of wealth. Delight in your work and in the few years that God has given you. Sleep on an empty stomach. Fear God and trust in his judgment, even when faced with injustice, for even an oppressor, in the palm of God’s hand, brings advantage to the land. I would pay real money to see Hollywood try to package that message in a movie trailer. (Episode 75; Subscribe: http://feedpress.me/the-bible-as-literature)
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Who is worse off, the oppressor or the oppressed? Is the power wielded by kings and empires real? Is a king of humble origins better than an old fool on the throne? What does Ecclesiastes have to do with Judas Iscariot or New Testament questions dealing with works of the Law and grace? Is there any way to salvage the vanity of man’s striving after wind? What does all this have to do with the invention of the automatic dish washer? For answers to these compelling questions and more, stay tuned for this week’s episode of the Bible as Literature. (Episode 74; Subscribe: http://feedpress.me/the-bible-as-literature)
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There is a time for every season under heaven: A time to be silent and a time to speak; A time to love and a time to hate; A time for war and a time for peace: For many, these words call to mind a beautiful ballad lamenting the futility of war. However, for the Preacher in Jerusalem, the list of dichotomies presented in Ecclesiastes 3 speak to something far more difficult: inasmuch as war is as certain as peace, and tears are as certain laughter, all things, even the things we hate, are a gift from God. (Episode 73; Subscribe: http://feedpress.me/the-bible-as-literature)
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Is there a difference between a fool and a wise man? Does a man who acts correctly gain advantage over one who stumbles? What has the Preacher in Jerusalem to do with the suburbs in Minnesota? Richard and Fr. Marc continue their discussion of Ecclesiastes. This week’s episode is dedicated to Paul Boulos, who died on May 29, 2015. (Episode 72; Subscribe: http://feedpress.me/the-bible-as-literature)
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This past week, Fr. Marc’s dad, Paul Boulos, was transferred to a hospice facility. As Fr. Marc and Richard reflect on Paul's life and the meaning of his death, no text in the Bible brings more clarity than Ecclesiastes. (Episode 71; Subscribe: http://feedpress.me/the-bible-as-literature)
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Fundamentalists are quick to apply biblical texts to current events, making fantastic claims about world leaders, foreign countries, and, as Matthew says, about "wars and rumors of war." (Matthew 24:6) Aside from having no real or legitimate connection to the Bible (or reality) such claims always deflect God's wrath, leveling judgment at other groups and other cultures but never at the Bible's intended audience: the person reading it. In this week's episode, Richard and Fr. Marc reflect on Hosea 4 and the insight it brings to recent examples of aberrant behavior among pre-teens. The discussion demonstrates how the Bible can and should be applied to current events without succumbing to self-righteousness or ignorance. (Episode 70; Subscribe: http://feedpress.me/the-bible-as-literature)
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In the gospel of John, how do the actions of the Samaritan woman set her apart from the disciples of Jesus? What does it mean to be a disciple? Is discipleship only about learning and following, or is more required? Why does fundamentalism make discipleship impossible? The answer to these questions comes with the difficult reminder that biblical knowledge can only be received at the expense of the disciple's ego. Richard and Fr. Marc discuss the parable of the Samaritan woman in John 4. (Episode 69; Subscribe: http://feedpress.me/the-bible-as-literature)
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Religious and secular ideologies share much in common, including their emphasis on personality and identity. Who are you? What are you? What group are you from? What do you believe? Are you one of us? These questions betray our fear of each other and take attention away from what really matters, namely, our ability to receive and to share knowledge, and the actions we take based on knowledge. In religion, this emphasis unfolds as idolatry under the guise of devotion to God. Instead of asking, "what does God teach," we ask, "who is God?" Instead of acting on God's teaching, we ask others about their relationship with God. Contrary to widely held assumptions about the fourth gospel, it is not God’s identity that concerns John, but knowing the teaching of the Father, the very wisdom that sent Jesus to the Gentiles. Richard and Fr. Marc discuss John 5. (Episode 68; Subscribe: http://feedpress.me/the-bible-as-literature)
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It's easy to allow symbols and ideas from outside the Bible to shape our understanding of the text. In contrast, serious biblical students set aside extra-biblical influences, so that only Scripture can interpret Scripture. In late antiquity, this tension was felt in the divergent schools of Antioch and Alexandria. While metaphor and allegory are present in both traditions, the Antiochians looked to the Bible as their primary source, forgoing Alexandria's affinity for Hellenistic philosophy. In this week's episode, Richard and Fr. Marc discuss the problem of biblical interpretation and the metaphor of the empty tomb in Mark 16. (Episode 67; Subscribe: http://feedpress.me/the-bible-as-literature)
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What do the ending of John's gospel and the first chapters of Acts teach us about the problem of human feelings? How do our assumptions about love and its relationship to emotion cripple our ability to fulfill God's instruction? Why is it destructive and idolatrous to associate the Holy Spirit with an emotional response? Don't trust your feelings; Don't follow your heart; Turn off the Disney channel and stay tuned to this podcast. You might not feel good, but we promise not to lie to you. (Episode 66; Subscribe: http://feedpress.me/the-bible-as-literature)
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What do the narratives of Exodus and Daniel have to do with the Resurrection of Jesus Christ? Why were these stories understood historically as penultimate readings during Easter week? What is the common thread that connects these texts with gospel accounts of Christ's Passion? If you've noticed that all of these stories feature oppressive kings, you're on the right track. Richard and Fr. Marc discuss the meaning of Pascha in light of Daniel 3:13-18. This week's episode is in loving memory of Ralph Sergi. (Episode 65; Subscribe: http://feedpress.me/the-bible-as-literature)
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Pilate's insecurity about the trial of Jesus is often and wrongly understood as evidence that the New Testament was written to gain Rome's favor. Some have gone further, claiming that the Gospel of John is anti-Semitic. This week, Richard and Fr. Marc tackle these questions during their discussion of John 18. Once again, when John (or any biblical text) is read in light of the prophetic tradition, such claims betray a deep biblical illiteracy. (Episode 64; Subscribe: http://feedpress.me/the-bible-as-literature)
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Like the other disciples in Mark 10, everyone who hears the gospel is quick to assume they understand why James and John were wrong to request positions of honor next to Jesus. Is it simply that this request is presumptuous or is something else going on? Why does Jesus insist that such an honor can only be bestowed? Were the other disciples right to upbraid James and John? What is the real sin being addressed in the story and why does everyone miss the point? In the gospel of Mark, missing the point is the point and ignorance is not bliss. (Episode 63)
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How is the word spirit used in the Bible? What does it mean to be possessed by an unclean spirit? Are spirits real? What does the unclean spirit in Mark 9 tell us about the disciples of Jesus? Why is the afflicted child in Mark unable to hear or speak? Who is to blame for the boy's impairment? What does all this have to do with angels, weather forecasts, and narcissism? Trust the Lord, because on that day, if you are found under the influence of an unclean spirit, you will not be able to say, "the devil made me do it." (Episode 62)
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Why does Mark associate prophetic concepts of abundance with the commandment to take up the cross? In what way do popular concepts of carrying the cross, associated with hardship, fall short of the commandment's meaning? How does the crucifixion in Mark test our trust in God's generosity? This week's episode is in memory of Fr. Thomas Hopko. (Episode 61)
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Much of Ezekiel is spent emphasizing God's anti-locality, namely, that there is no structure or land to which the biblical God is chained. In Ezekiel, God moves freely upon the earth, outside the control of his subjects. With this in mind, the book's closing verse is a kind of literary surprise. What does Ezekiel mean when he says the name of the city shall be called "the Lord is there?" What are the implications of the last four chapters of Ezekiel for the meaning of the entire book? How does all of this illumine our understanding of the biblical writers' perspective on history? (Episode 60)
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Given the Bible's persistent emphasis on the problem of idolatry, why suddenly, in John, are we confronted with the phrase, "Come and see?" This seems especially odd, since the opening verses of John deliberately limit the reader’s purview to the divine word, which begins with the inscription "in the beginning," referring to Genesis. Obviously, Philip is calling Nathaniel to go out and meet Jesus, but why the emphasis on sight? What is John inviting us to "see" when the Bible repeatedly calls us to "hear?" Is John making an about face with respect to idolatry, or is something else going on? Let’s ask John Chrysostom. (Episode 59)
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In a biblical narrative that is overwhelmingly anti-kingly, how can one make sense of Paul’s apparent endorsement of governing authorities in Romans 13? Why would Paul ask the church to submit to ruling authorities in a setting where those authorities pose a real and present danger? What implications does Paul’s admonition have for civil disobedience and non-violent resistance? Dust off that vinyl, because it’s time to play a broken record, brought to you by the Pauline School. (Episode 58)
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How should the Bible’s addressees understand the parable of the wise and foolish virgins at the outset of Matthew 25? In what way does the metaphor of lamp oil relate to the story of the foolish stewards? How does the marketplace, first mentioned in chapter 20, frame our understanding of the final judgement and the commandment to care for the weaker neighbor? This week's discussion challenges popular interpretations of lenten piety and raises questions about the way in which Christians identify with current events. (Episode 57)
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What is the purpose of ritual sacrifice in the Bible? Why is so much emphasis placed on blood sacrifice as a means of expiation? Why would Ezekiel incorporate blood sacrifice in his depiction of the heavenly Jerusalem? In a continuation of last week’s theme, Richard and Fr. Marc discuss the importance of sticking with difficult or confusing texts, even when you're not sure what to make of them. A review of Ezekiel 43 leads to an interesting discussion of Genesis and the sanctity of animal life. (Episode 56)
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Why do chapters 41 and 42 of Ezekiel spend so much time talking about the monotonous details of temple architecture? Why would these details matter in a book like Ezekiel, which undermines the temple cult in Jerusalem? Are the design schematics outlined in Ezekiel applicable to real world construction? Even if they were, why list these lengthy, boring details as part of the biblical storyline? Richard and Fr. Marc reflect on the usefulness of boring texts found in Ezekiel, Exodus and elsewhere in the Bible. Like all good things, the blessings of these passages come to those who are patient and willing to listen, over and over again. (Episode 55)
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This week, Richard and Fr. Marc interview Fr. Timothy Lowe about his paper, The Gospel of Matthew and the Law Interpreted for Jew and Gentile, one of several excellent papers presented in Phoenix, AZ at the 2015 Symposium of the Orthodox Center for the Advancement of Biblical Studies. Fr. Timothy explains how the gospel of Matthew was written, not just to carry but to impose the Torah on both Israel and the Nations.
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The BBC recently reported that "the share of the world's wealth owned by the richest 1% increased from 44% in 2009 to 48%" in 2015 and that "on current trends, Oxfam...expects the wealthiest 1% to own more than 50% of the world's wealth by 2016." What must we hear from the biblical prophets in the face of this staggering trend? How should the rich and the poor relate to each other? How does scripture understand wealth and the consequences of greed? Fr. Marc and Richard reflect on these questions and the shame that God's generosity brings to those who believe that they've earned what they have.
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What is the purpose of St. Paul’s discussion of gender and marriage in 1 Corinthians? Why is he seemingly ambivalent about the status of Roman slaves? On what basis does he chastise his disciples for airing their grievances in the Roman court system? How does his critique of 'speaking in tongues’ or his discussion of idolatry and Roman religion (summarized in his excursus on infidelity) relate to these questions? Not surprisingly, the series of pastoral issues presented in Paul's letter are systematic and interconnected with his overall argument. 1 Corinthians hinges on the question of one’s allegiance and the ruthless priority of the gospel in all things. As usual, the discussion leads Richard and Fr. Marc to some uncomfortable conclusions. (Episode 52)
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Dr. Mary Youssef is Associate Professor of Arabic Literature in the Department of Classical and Near Eastern Studies at Binghamton University. Her research areas include Modern and Contemporary Arabic Literature, Postcolonial Studies, World Literature, Genre Studies, Migration Studies, Gender Studies, Arab Women's Writing and African Literature. She is currently working on a new book: Rethinking Difference: The Emergence of a New Consciousness in the Contemporary Egyptian Novel. Dr. Youssef describes a new development among contemporary Egyptian writers, who present Egyptian society as fundamentally heterogeneous, consisting of several diverse groups that undermine commonly held assumptions about national identity. Fr. Marc and Richard reflect on Dr. Youssef's ideas as they relate to the biblical tradition, especially her thesis on the function of "the other" in Arabic literature. The discussion leads to some surprising and helpful parallels bewtween the two genres. (Episode 51)
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Is each generation an improvement on the previous one? Are people living today the apex of human progress? In practical terms, most of us intuit the problems of western idealism. Even so, we continue to cling to assumptions about human progress that cripple our ability to hear the wisdom handed down to us in the Bible. Nowhere is this more keenly felt than in Hebrews chapters 11 and 12. Some might say we stand on the shoulders of giants. For the sake of wisdom, it may be more helpful for us to tremble in the shadow of mighty ancestors. (Episode 50)
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When people think of meaningful passages in the Bible, the many lengthy genealogies found in Genesis and elsewhere rarely, if ever, come to mind. Yet, it is exactly one such passage--the genealogy in the Gospel of Matthew--that holds significant meaning for the Christmas season. Who are the people listed in the opening verses of Matthew's gospel, and why do they matter? What is the purpose of Matthew's genealogy? Is the Messiah's pedigree relevant, or is something else going on? Richard and Fr. Marc discuss Matthew 1:1-17. (Episode 49)
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In this week's episode, Richard explores the Lord's counter-intuitive stance in Ezekiel, in which judgement falls on all sides and no human being finds favor in God's sight. Why would the story present God as the one who brings evil against Israel? Why would he use Israel's enemies only to bring more evil against them, after the fact? The podcast explores these questions as we discuss the very passages in Ezekiel which gave rise to the expression, "fire and brimstone." (Episode 48)
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Does it matter which book of the Bible you read or which testament it comes from? Where should beginners start? Are some books more important than others? What is the purpose of the New Testament? Is the concept of grace a new idea, or was it part of the story all along? How do the books of the Bible interact with each other within the context of the Bible's storyline? Richard and Fr. Marc reflect on the continuity of the Bible and the importance of--well--jumping in head first. (Episode 47)
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This week, Richard talks about his presentation at the Society of Biblical Literature gathering in San Diego, where he explored the various ways in which the study of language and poetry can enhance our understanding of the biblical text. The conversation sheds light on the broader goal of this podcast series: to hear, read and reflect on the content of the Bible as literature. (Episode 46)
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Preachers often adapt themes from popular books and movies to make their sermons seem relevant for children and teens. But what happens when the content of the Bible is so nuanced that even C.S. Lewis can't capture it in a popular story? What happens when popular Christian themes are out of step with biblical meaning? Is the Bible still relevant? Can it still capture the attention of young adults? Of course it can--and maybe even especially--for those who have ears to hear. (Episode 45)
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Richard interviews Fr. Marc about his new book, Torah to the Gentiles. The letter to the Galatians offers a brief but demanding exposition of the teaching of the Older Testament for a gentile audience. Highlighting the Bible's struggle against idolatry, power, and human identity, St. Paul's letter exposes Jerusalem's fatal misreading of biblical circumcision: a practice given to remove social barriers had been co-opted to build the same. By imposing their religious identity and practices on the gentiles, the Pillars of Jerusalem had betrayed the Torah, offering things that pass away as though they were eternal. Worse, they had done so at the expense of the weaker brother. Having been liberated by God from the worship of Caesar, why would the Galatians now turn to another human master? (Episode 44) To learn more, visit OCABS Press: http://www.ocabspress.org/news/2014/11/11/new-commentary-on-galatians-by-fr-marc-boulos
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In a culture that thrives on positive messages and expects praise from everyone for just about everything, it is easy to assume that St. Paul's use of praise in his letters is a gesture of kindness. Unfortunately for Philemon, a word of praise isn't always praise; kindness is not always kind; and useful blessings come in ways that you least expect and may not appreciate--but when they come from Paul, they are always presented as an offer you can't refuse. (Episode 43)
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Richard and Fr. Marc continue their discussion of the biblical functions "shepherd" and "sheep," exploring these roles in context of Ezekiel 34. Ezekiel's critique exposes the corruption of Israel's shepherds, but also undermines common assumptions about the role sheep play in the life of the flock. Do sheep have a career path? I'll give you a hint. Go with the obvious answer. We are talking about sheep. (Episode 42)
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Do our good deeds count for anything? Is there a difference between a wicked person and a person who behaves correctly most of the time? What does it mean to be a child of Abraham? Who get's what inheritance? What is the inheritance of those who do not keep the Law? No, you guessed wrong. This week's episode is not about Paul's letter to the Galatians; it's about Ezekiel chapter 33. If only people knew. (Episode 41)
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In this week's episode, Richard and Fr. Marc discuss the parable of the Lost Sheep in Luke 15 and the importance of hearing the Bible in its proper historical context. Where modern disciples tend to impose a Hellenistic worldview on the story, this podcast invites listeners to consider the mentality of the ancient shepherd. Where Hellenism emphasizes the importance of individuals, in the Ancient Near East, a shepherd deals with his flock as a totality. The implications of this for the parable's meaning are significant. (Episode 40)
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Time travel, alien tyrants, world domination, epic battles, post-apocalyptic cities, sudden drought, unnatural trees reaching above the clouds...despite what you are thinking, this week's podcast is not about Dr. Who or an old episode of Stargate SG1; it's about Ezekiel 31. Who knew the Bible could be so much fun? (Episode 39)
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The book of Lamentations offers a series of poetic reflections on the destruction of Jerusalem. Abandoned by God, hungry, homeless, and bereft of hope, once a queen among the provinces, Jerusalem had become a slave. Ridiculed by enemies, cast aside by lovers and betrayed by elders and priests, the city of sacred stones had itself become unclean. Despite this misery, Jerusalem continued to place her hope in the Lord, knowing, in chapter 5, that his utter rejection of her may be forever. Where's the hope in that? (Episode 38)
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What is the purpose of campus ministry? What do we hope for our youth? What do we expect of them as they enter adulthood? In a contemporary setting, where campus ministry tends to emphasize social issues, religious identity, and topical theology, how can teachers engage college students with the serious study of the Bible? In this week's episode, Richard talks about a recent experience he had working through Hosea 6 on campus at the University of Minnesota. You will not be surprised to hear that in just 15 minutes, Richard had his students reading the Bible, taking notes and doing exegesis. His method is not complicated, but unlike popular approaches to campus ministry, it does require effort. (Episode 37)
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A parable, like a short story, has a beginning, a plot, a set of characters, a complete thought, and an ending. With such a clear, simple structure, its tempting to take these stories on their own, outside the context of the broader story. To help illustrate this point, in this week's podcast, Richard and Fr. Marc explore how their understanding of the parable of the wedding feast (from last week's episode) holds up against the broader context of Matthew 22. The discussion illuminates the continuity of the chapter and brings together key themes from Genesis. It also leads to a Star Wars reference. This was bound to happen, sooner or later. (Episode 36)
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In this week's episode, Richard and Fr. Marc reflect on the parable of the wedding feast in the gospel of Matthew. When the host's invitations are rejected by his would be guests--some of whom went so far as to mistreat and then murder his servants--it seems obvious why some are chosen and others are cast out. You'd think the host would be happy to call those who come to the feast his friends. You might also imagine that those who who accepted the invitation are better off than those who acted out of selfishness and spite. Unfortunately for all of us, a friend in Matthew is not a friend, the good and the bad are both on the guest list, and the dinner jacket you need is not in your closet. (Episode 35)
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What does the nation Egypt represent in the Bible? When Scripture mentions Egypt, Assyria, or any country, is it talking about historical empires, or is something more going on? What happens when we understand the nations mentioned in the Bible as characters in a story? Is Egypt a good or a bad character? What is the significance of Hosea's proclamation, "Out of Egypt have I called my son"? (Hosea 11:1) Working through these questions, Richard and Fr. Marc consider the many ways that Christians today continue to betray the Lord, turning away from him to seek the favor of empires long gone, but still very real. (Episode 34)
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This week, Fr. Marc and Richard reflect on the story of the rich young man in Matthew 19. Why was it wrong for the young man to call Jesus "good?" Beyond the obvious problem of greed, what does the young man's wealth reveal about the aims of false religion? Why wasn't Jesus pleased to hear that the young followed the commandments? Can the story's admonition against wealth be applied to everyone, including the poor and working class? Can the rich enter the Kingdom of God? Do you really think it's possible to squeeze an impressively large animal through a very small opening? This is not a trick question. (Episode 33)
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In this week's episode, Fr. Marc and Richard discuss the way in which St. Paul uses the categories "weak" and "strong" to undermine human judgment in 1 Corinthians. This sets the stage for God to shame the church in Roman Corinth with the foolishness of Paul's weakness. It also set the stage for a lecture Fr. Marc presented later that evening on the Israeli-Palestinian crisis. This week's podcast was recorded at Holy Myrrh-bearers Orthodox Church, in St. Cloud, MN, in front of a live, inter-faith audience. (Episode 32)
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What is the biblical response to poverty, violence and suffering in the world? How does the biblical commandment to love the neighbor differ from progressive ideas of social justice? In this week's episode, Fr. Marc and Richard explore St. Paul's teaching in 1 Corinthians 4 and the way in which the Bible undermines human paradigms of "right and wrong," "good and evil," and "victim and oppressor." (Episode 31) View our trailer: http://youtu.be/rYgeXJh1xKM
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In this week’s episode, Fr. Marc and Richard discuss the painful but critical role that slavery and hierarchy play in St. Paul’s epistles. Reflecting on the same teaching in Older Testament, they explore how the freedom proposed by the Pauline articulation of the Cross differs from popular concepts of social freedom. While the gospel seeks to aggressively undermine human tyranny, it does so in a way that places as much pressure on the downtrodden as it does the oppressor—hardly the stuff of Hollywood legends. (Episode 30) View our trailer: http://youtu.be/rYgeXJh1xKM
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Fr. Marc interviews Richard about a sermon he recently presented on Matthew 14:14-22 and 1 Corinthians 1:10-18. Richard explains how in both readings, the American obsession with “being special,” is undermined by the Bible’s critique of the natural but deceptive human impulse to seek differentiation either through personal achievement or affiliation. (Episode 29) View our trailer: http://youtu.be/rYgeXJh1xKM
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According to a 2014 study published by the National Education Association, approximately 160,000 teens skip school every day because of bullying. In many cases, the experience of cruelty or isolation in American schools has led young people to commit suicide or worse. What are the implications of the New Testament for American high schools? How can church school teachers equip their students to confront high school life with the wisdom of Scripture? Guest speaker Thomas Drenen talks with Richard and Fr. Marc about Roman paganism, its parallels with the culture of modern high school, and the pressure that the story of Jesus Christ places on both. We encourage parents to share this week’s podcast with their teenagers. (Episode 28) View our trailer: http://youtu.be/rYgeXJh1xKM
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Fr. Marc interviews Richard about a sermon he recently presented on Matthew 14:14-22 and 1 Corinthians 1:10-18. Richard explains how in both readings, the American obsession with "being special," is undermined by the Bible's critique of the natural but deceptive human impulse to seek differentiation either through personal achievement or affiliation. (Episode 29) View our trailer: http://youtu.be/rYgeXJh1xKM
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According to a 2014 study published by the National Education Association, approximately 160,000 teens skip school every day because of bullying. In many cases, the experience of cruelty or isolation in American schools has led young people to commit suicide or worse. What are the implications of the New Testament for American high schools? How can church school teachers equip their students to confront high school life with the wisdom of Scripture? Guest speaker Thomas Drenen talks with Richard and Fr. Marc about Roman paganism, its parallels with the culture of modern high school, and the pressure that the story of Jesus Christ places on both. We encourage parents to share this week’s podcast with their teenagers. (Episode 28) View our trailer: http://youtu.be/rYgeXJh1xKM
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In the gospel of Luke (4:22-30) Jesus warns his own people that "no prophet is accepted in his own country." Hearers of the story usually equate this with the demeaning American expression, "who do you think are?" In fact, Jesus' people esteem his position, coveting the benefits of his honor for themselves. Working through the storyline, Fr. Marc and Richard discover that Jesus' people were enraged simply because he illustrated, through the story of Elijah and Elisha, his loyalty to his Father's teaching over loyalty to his own people. So incensed were all those in the synagogue, that they physically threw Jesus out of the city. Why was the story of Elijah and Elisha so painful? Jesus did not recognize the difference between insider and outsider; instead, he fulfilled Isaiah, bringing good news to the poor, without distinction. (Episode 27)
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Fr. Marc and Richard lament the Israeli-Palestinian conflict in light of the biblical teaching. The episode begins with a special prayer recited by the children of Ephesus School. (Episode 26) For a translation of the The Jewish-Arab Peace Song at the end of the show, click here: http://youtu.be/5d_i2F2LlF8 View our trailer: http://youtu.be/rYgeXJh1xKM
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Fr. Marc and Richard reflect on the primacy of loyalty for the discipline of biblical wisdom. In a culture where information flows freely, why do we suffer from a deficit of wisdom? With our openness to the many treasured schools and traditions of human knowledge, why do we fail at wisdom and understanding? Beginning with Israel's sojourn in the wilderness, the podcast explores the practical implications of the biblical function, "harlot." In the end, the discussion uncovers a painful truth: the secret of our failure is our inability to commit to a single tradition of wisdom and our infidelity toward teachers and the authority of knowledge they hold for our children. (Episode 25) View our trailer: http://youtu.be/rYgeXJh1xKM
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Richard and Fr. Marc discuss Hosea's reading of Genesis, exploring the biblical concept of antiheroism as expressed in Hosea's critique of the Patriarch Jacob. Along the lines of Hellenistic literature, the addresses of the Bible want to believe in its characters; they want to believe that Jacob is a good guy. Unfortunately for Jacob, and in contrast with Hellenistic literature, in the biblical tradition, there is no one who is good: there are no heroes, no champions, no protagonists and no individuals. In the Bible, there is only God and a single choice for humanity: life or death? (Episode 24)
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In this week's episode, Fr. Marc and Richard discuss the function of circumcision in Galatians and it's implications for human identity. What is the purpose of circumcision in the Older Testament? How does it relate to Baptism in the New Testament? Fr. Marc begins the program by reviewing the social context in Palestine during late antiquity, in which the biblical teaching of circumcision had been sabotaged by a violent expression of identity politics. (Episode 22)
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In this week’s episode, Richard and Fr. Marc interview Dr. Greg Paulson, a biblical scholar and text critic who was recently invited to work on the 29th edition of Nestle-Aland, the standard edition of the Greek New Testament used by scholars, Bible translators, professors, students, and pastors worldwide. In addition to discussing his up coming project, Dr. Paulson talks about the field of text criticism, and his own dissertation on the Gospel of Matthew. (Episode 21)
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Is a paralytic just a paralytic? Why did the priest in Luke walk down from Jerusalem and not up? What is the significance of being half dead, or left for dead on the side of the road? Why are we told in Luke, not once, but twice, that functionaries of the Temple passed by, specifically, on the "other side" of the road? Are all these coincidences and casual occurrences, or is something more at stake? In this week's episode, Richard and Fr. Marc explore these questions, explaining the central role of rigorous study in a disciple's life-long quest for biblical wisdom. (Episode 20)
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In this week's episode, Richard and Fr. Marc reflect on Jesus' famous declamation against the Scribes and the Pharisees in Matthew 23. It is commonly assumed that by condemning the hypocrisy of religious teachers, Jesus is endorsing an alternative, ethically correct teacher. In reality, Matthew's beautiful and emotionally explosive woes are a universal description of flaws inescapable and endemic to human preaching and teaching. This raises important questions about the prophetic function of a teacher's sins, and how these sins are used in Matthew to expose the self-righteous attitude of disciples. (Episode 19)
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In this week's episode, Fr. Marc and Richard review Fr. Paul Tarazi's exegesis of the healing at Bethesda, (John 5:1-15) reflecting on the function of weakness in the New Testament and the Lord's commandment to keep the Sabbath. They discuss how these concepts relate to the purpose of the Torah in Genesis and Exodus, and how this purpose is fulfilled in John's proclamation of the Resurrection. This leads to interesting observations about the location of the biblical Promised Land and the subtle interplay in John between the function "Jew" and the function "Canaanite." (Episode 18)
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In this week's episode, Richard and Fr. Marc interview Fr. Sergius Halvorsen, Assistant Professor of Homiletics and Rhetoric at St. Vladimir's Seminary in Crestwood, New York. In his work in the field of Homiletics, Fr. Sergius insists that his students strive to be faithful to the narrative in order that they, as he explains, might upset the equilibrium of their addressees. In this way, those who hear the sermon come face to face with the biblical story. (Episode 17)
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In this week's episode, Richard and Fr. Marc contrast biblical and worldly shame, reflecting on the central role that shame plays in the biblical tradition and the various responses to shame portrayed in the characters of Matthew's gospel. In the Bible and in life, human shame can lead to alienation, mistreatment of those who are weaker, and in many cases, expiation by means of violence or suicide. Exploring these themes, the discussion sheds light on how biblical shame undermines these outcomes by redefining the object of our shame's loyalty. (Episode 16)
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According to a 2014 survey published by The American Bible Society, the number of people who consider the Bible just a book “written by men” has doubled in just three years. In this week’s episode, Fr. Marc and Richard examine factors contributing to this trend through the lens of John 20 and the liturgical use of Psalm 24. You may be surprised where the bread crumbs lead. (Episode 15)
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In this week's episode, Fr. Marc and Richard reflect on John 12 and how the dialogue between Jesus and Judas illuminates an uncomfortable tension between Scripture and human systems of ethics and morality. Twisting a deconstructive prophetic mechanism (preaching on behalf of the poor against the rich) into a moral principle, Judas finds himself on the wrong side of the Law--in this case--the scroll of the Torah made flesh in the gospel narrative. This week's program concludes with a special musical performance by children from the Ephesus School. (Episode 14)
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In this week's episode of the Bible as Literature podcast, Richard and Fr. Marc reflect on Fr. Paul Tarazi's discussion in episode 12 of a biblical storyline, elaborating on various examples of how the Bible functions as a single story and how this understanding illuminates the text. (Episode 13)
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Fr. Marc and Richard welcome their teacher and professor, Fr. Paul Tarazi, who discusses his understanding of the Bible as literature and its implications for Biblical Studies. (Episode 12)
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In this week's episode Fr. Marc and Richard discuss the parable of the Merciful Father, a story commonly (and unfortunately) known by the name of its secondary character, the Prodigal Son. Where modern hearers of the Bible expect the Father to show mercy in the face of unspeakable betrayal, Fr. Marc explains that, taken in its proper context, the Father's act of compassion is both incorrect and unjust. This raises questions about the problems of fairness and entitlement as they relate to grace and thanksgiving in the biblical tradition. The text discussed is found in the Gospel of Luke, chapter 15, verses 11-32. (Episode 11)
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Richard elaborates on the concept of "harlotry" in the Book of the Twelve, explaining how this metaphor is used to highlight the disloyalty and ingratitude of God's people. He and Fr. Marc discuss how Israel turns their back on the Lord's generosity, repeatedly seeking self-justification and security from others. In this way, Israel insults God, not only to their own detriment, but at the expense of those in need. This week's episode concludes with a special tribute to Metropolitan Philip Saliba, who fell asleep in the Lord on March 19, 2014. (Episode 10)
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In this week's episode, Fr. Marc and Richard discuss a dominant pattern of judgment in the Bible, sometimes referred to as the "Destruction of Jerusalem." This topic was prompted by a conversation with a friend from Nigeria, who was lamenting the problem of fundamentalism and the Muslim/Christian divide in his country. The podcast focuses on how this type of judgment works in the book of Amos, reflecting on God's unique stance against his own people in the Bible and its implications for individuals, groups, and nations--a topic relevant to the many challenges faced in Nigeria, and elsewhere. (Episode 9)
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Richard and Fr. Marc discuss their experiences reading Ezekiel with children and teens, dispelling the assumption that younger audiences are unable to wrestle with uncomfortable metaphors. In some cases, the children were able to intuit the story's intended meaning where adults often misread or misunderstand. (Episode 8)
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Fr. Marc and Richard discuss the concept of "function" in biblical studies; its application in word analysis, where it is used to help uncover the meaning of words, but also its implications for discernment with respect to human behavior. (Episode 7)
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Fr. Marc and Richard discuss the problem of interpretation in Biblical Studies. (Episode 6)
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Fr. Marc and Richard discuss the connection between scriptural violence in Micah and the Eucharistic meal in the New Testament. (Episode 4)
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Richard reflects with Fr. Marc on the implications of reading the Minor Prophets as a unified story. (Episode 5)
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Fr. Marc interviews Hollie Benton, co-founder and Director of the Ephesus School. (Episode 3)
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Dr. Nicolae Roddy, Professor of Older Testament at Creighton University, is co-director of the Bethsaida Excavations Project, a consortium of universities excavating Bethsaida, an important city in biblical narrative located on the north shore of the Sea of Galilee. Dr. Rami Arav, professor of religion and philosophy at University of Nebraska, Omaha (UNO), re-discovered the site and identified it as Bethsaida in 1987. Since 1990, UNO has led a consortium of institutions in uncovering and studying artifacts. Their work has shed new light on the archaeology of the Bible Land and the way scholars interpret the Bible. In this interview, Dr. Roddy talks about biblical archeology and how it relates to his study of the Older Testament. (Episode 2)
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William C. Mills specializes in scripture, spirituality, and ministry. He holds a Ph.D. in Pastoral Theology from the Union Institute and University in Cincinnati, Ohio. He is also the author of A 30 Day Retreat as well as numerous essays, and book reviews that have appeared in America Magazine, Congregation Magazine, Cistercian Studies Quarterly, Pro Ecclesia, Logos Journal, and Theological Studies.
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