A Lamp for Today: Recent Episodes
Dr. Edith Humphrey and Ancient Faith Radio
Understanding the Old Testament With Jesus and the Apostles - Join Edith Humphrey in reading Old Testament passages designed to bring to life the weekly Gospel and/or Epistle reading for the Divine Liturgy. Discover how the apostles and the New Testament writers followed the pattern of Jesus in their understanding of the Holy Scriptures of the early Church - the Law, the Prophets and the Writings.
We look today at the result of the healing of the paralytic and the trial of the apostles Peter and John before the Jewish leaders, seeing Acts 4:1-22 in the light of Exodus 34:29-35; Deuteronomy 13:2-4; Psalm 118; Isaiah 43:11, 45:21-23; Luke 20:1-17; 2 Corinthians 4:4-6; and Philippians 2:5-11. God uses the humility of the fishermen to bring 5000 men (with their families) to the LORD, and makes them “most wise” in their hour of trial.
We read Peter’s stirring sermon in Acts 3:11-26, understanding his references to Deuteronomy 18, as well as Genesis chapters 15, 18, 22, 26, and 28, and considering the wonder of how the Old Testament pointed forward to Christ, bringing blessing to both Jew and Gentile, knitting them together into one body, and healing each person who trusts in His Name.
We read of the merciful miracle of the Apostles Peter and John in Acts 3:1-11, which allowed the lame beggar to enter the Temple in joy, and join the company of believers. We are helped in understanding his predicament by putting the story alongside Leviticus 21:18-23, 2 Sam/1 Kingdoms 5:6-8 and Jesus’ actions in Matthew 21:14.
This episode concerns the response of the crowd to Peter’s sermon, and Luke’s description of the early Church in Acts 2:37-47, illumined by some of the fathers, and with reference to Deuteronomy 30:6 and 32:5, Joel 2:28-32, and Ezekiel 36:26-27. We learn about how the Holy Spirit enlivened the community and worship of the early Church, centered around the Apostles, and nurtured by the sacrament that our LORD has given for the life of the world.
We read the apostle Peter’s sermon in Acts 2:22-36, noting how he uses Psalm 15 LXX/16:8-11 and Psalm 109 LXX/10:1 to explain Pentecost to the crowd, and connecting other parts of his sermon with Luke 24:13-45, Phil. 2:5-11 and 2 Peter 1:19. With this Pentecostal witness to Jesus begin the mighty acts of the apostles through God, the Holy Spirit.
We read Acts 2:1-21, which tells the wonders of the first Pentecost, in light of Genesis 10-11, Exodus 24:17, Leviticus 23:15-17, Joel 2:28-32, 3 Kingdoms/1 Kings 8:27-30; 41-43, and Hebrews 12:18. Here is the great reversal and first sign of unity; here is the beginning of the mighty Acts of God seen in the Apostles.
We read Acts 1:15-26, understanding Peter’s instruction in the light of Joshua 18:10, 1 Kingdoms/Samuel 10:20–21, 1 Chronicles 24:5, 25:8, Psalms LXX 68, 108 (MT 69, 109), Proverbs 16:33, Luke 24:3, 1 Cor 8:6, and 2 Peter 1:16-20. Especially important is how the apostle directs the praying community to look to the Old Testament for light upon their understanding of the LORD Jesus and what God is doing in their midst.
Encouraged by our father St. John Chrysostom, we begin a close look at the Acts of the Apostles, especially at how it uses the Old Testament to illumine its narratives and its teaching. In episode one, we read Acts 1:1-14, understanding it through the promise of the prophets regarding the kingdom or rule of God, and the triumph of the Son of Man in Daniel 7. Our God does wonders!
The final episode in this short series on Isaiah’s Lenten readings shows Isaiah 40-66 to be foundational for key New Testament passages such as Philippians 2:5-11, Matthew 20:28, 2 Corinthians 5:21 and Galatians 3:13-15. Of special importance is God’s Suffering Servant, a role fulfilled by Jesus, the God-Man.
This week we read Isaiah 8-39, noticing important themes, and God’s actions of wrath and mercy. We also delight in the special glimpses of God’s future complete salvation, initiated through the Child, and fulfilled in the new land where all is glory and light.
Passages from the beginning to the end of the book of the prophet Isaiah are prescribed for us in the lectionary all through Great Lent. We introduce Isaiah and probe four matching themes in chapters 1-7, seeing their connection with Paul’s letters in particular, where he deals with the human problem and God’s remedies for it.
This week we complete our reading of the Nativity stories by adding Matthew’s account (Matt 1:1-2:18), and seeing its important connections to Genesis 35:19-20, Jeremiah 31:15-16, Isaiah 7:14, Hosea 11:1, and Micah 5:2. Matthew deliberately quotes and alludes to the Old Testament to show how Jesus recapitulates the story of humankind and of Israel, putting us right with God.
This week, just following the Meeting of the Lord in the Temple, we read Luke 2:21-52, with the help of Isaiah 42-52, Hebrews 5, and several Church Fathers. What does it mean to talk about the obedience and growth of God Incarnate? How do these stories of Jesus’ childhood encourage and instruct us?
We read Luke 2:1-20, seeing the birth of Jesus as the fulfillment of God’s work among the Jewish people, the story of David, and the human story as a whole. God the creator cares about our world, about time and space, and comes to dwell with us in this fragile context. We are especially helped by fathers who marvel concerning Luke’s attention to detail, and God’s great compassion.
Today we look at Luke 1:57-80, the story of John’s birth, circumcision, and the surrounding joy. We understand this deep passage in the light of Isaiah 54:1, Isaiah 9:2 and Psalm LXX 17/MT18:1-3.
In this episode, we read Luke 1:39-56, noting its link with Hannah’s story in 1 Samuel 2, and David’s joy in the Ark’s homecoming in 2 Samuel 6. The blessing, humility, and perspective of the Theotokos on what constitutes true might is a perfect complement to our preparation for the Nativity.
This week we consider the annunciation of Jesus in Luke 1:26-38, noticing its parallels and contrasts with the announcement of John the Baptist’s coming, and understanding it through reference to some church Fathers, Gen 18, Ezekiel 8, Haggai 1, 2 Sam 7, and Isaiah 29:22. Luke uses his artistry and deep understanding of the Old Testament to show the link between the God-Man and his cousin John, and to put Jesus luminously in the spotlight.
This week we consider the announcement of the Forerunner to Zechariah in Luke 1:13-25, understanding Gabriel’s promise in the light of Judges 13; 1 Kings/3 Kingdoms 17-18; 2 Kings/4 Kingdoms 2:81-15; Malachi 4:5-6/LXX 3:22-23. This first glimmering of the good news, recalling the greats of the Old Testament, prepares for all that God plan to do in the ministry of Jesus.
We begin our series on the stories of the Nativity and their connection to the Old Testament by considering Luke 1:1-8 in the light of Luke 24, 2 Peter 1:19, Amos 9:11, Gen 18, 1 Sam/1 Kingdoms 1, Exodus 37, and 2 Chr. 26:18. Luke signals in his opening verses the deep continuity between the story of Israel and the story of Jesus, both in revealing his intent as an author, and in echoing parts of the Old Testament.
This week we complete our series on the Readable Books by looking at 4 Ezra (2 Esdras 3-14), and reading its central visionary episode in the light of Luke 9:28ff; Isaiah 65:17-25; Rev 12; Rev 21; and 2 Cor 3. We learn, with “Ezra,” that suffering is not futile, but can be transformed into glory by God, who ruled as the King of Glory from the cross. The next episode in two weeks will begin a new series, called “Light from the Old Testament Upon the Nativity.”
The relatively unknown book of 1 Esdras (1 Ezra in the Orthodox Study Bible) commends itself to us through the fathers’ attention to its central episode, 1 Esdras 3:1-5:6 (OSB 1 Ezra). In reading the young man Zerubbabel’s discourse concerning the power of women and the victory of truth, we are helped by referring to 1 Corinthians 13, Proverbs 31, Psalm 119 [118 LXX]:160, Matthew 19:5, and Matthew 24:3. God uses the domestic and ordinary things of this world to raise us up to the truths and graces that are divine.
We read the contrite Prayer of Manasseh in the light of Ezra 9, Nehemiah 9, Psalm 51, and 1 Chronicles 21:14-15. We then move on to consider how it is that we as Christians must forgive, and the relationship of repentance to forgiveness, with the help of Matthew 6:9-15, Luke 23:34, Acts 7:60, Romans 5:8, and Ephesian 4:32.
We look at this “extra” signature Psalm of David, alongside his story in 1 Samuel/1 Kingdoms 17, and with reference to 1 Corinthians 1:22-27. In these we find a particular Christian theme, connected with the triumph of the Holy Cross: God uses what we consider weak in order to bring about His mighty deeds!
We read 4 Maccabees, a book on the very edge of the canon, in the light of what St. Gregory Nazianzen says, as well as in light of Hebrews 11, Acts 22, and Revelation 12. In it are poignant examples of martyrdom, and strong encouragement to not be ruled by our passions.
We read the fascinating book confusingly called 3 Maccabees (which is mostly about Jews in Egypt BEFORE the time of the Maccabees) in the light of Exodus 15, Daniel 3, Daniel 6, Esther, and Jonah 2. God is not confined to the Temple, but comes to the aid of His people everywhere when they pray.
In this episode we consider the stories of Jonathan and Simon, finishing our study of 1 Maccabees (1 Maccabees 9:24-16:24), and then turn to the stories of martyrdom in 2 Maccabees 7. Our readings are clarified by passages from the Old Testament (1 Kings/3 Kingdoms 5:4, Micah 4:4, Zechariah 8:4, and Ezekiel 34:27) as well as from the New Testament (Hebrews 12; Romans 4:17). Intertwined narratives of war and peace on the grand scale, and personal martyrdom with the hope of resurrection, offer encouragement to us to remain faithful in our own day.
We read the exciting saga of 1 Maccabees 3:1-9:22, understanding Judas Maccabeus’ role in the light of 1 Samuel/2 Kingdoms 17, and Psalm 100 (MT 101). His example of joy, encouragement, and fortitude continue to speak to us in our day, with our own challenges and conflicts.
We read the exciting chapter 2 of 1 Maccabees, comparing it to the story of Phinehas in Numbers 25:7-9, as well as in the light of Psalm 106: 26-28 and Hebrews 11.The problem of violence done by biblical heroes is considered, as well as the faithfulness and courage of Mattathias, the father of the Maccabean brothers.
We consider the importance of history and human chronicles to our faith, beginning our exploration of 1 Maccabees, with its first chapter. In this we note its embeddedness in the flow of history, its connections with Daniel, Hebrews, and 1 Corinthians, and its challenges to us today.
The Epistle of Jeremiah (found sometimes as Baruch 6) is illumined by reference to Matthew 6:21, Numbers 21:4-9, 4 Kingdoms/2 Kings 18:4, Jeremiah 2:13, 1 Corinthians 8 and 10, Philippians 3:18-19, and Colossians 3:5. We apply the prophet’s words regarding idolatry of man-made things to present day idolatries of various sorts, and also consider how icons are meant to point us to the living God, not to distract us from the One who alone is good.
In this episode we read the concluding consolation of Baruch 4:9-5:9, understanding it in the light of Isaiah 60:14, Isaiah 61:1-4, 9-10, 2 Tim 4:8, and Rev 21:1-4, 22-26. Here the prophet turns from confession to joy, anticipating the glory which God will bestow upon His people, seen in part now, but fully in the age to come.
We read the central portion of Baruch (3:9-4:8), understanding its mysterious words about Wisdom in light of Deuteronomy 3:11-14, Romans 10:5-13, 1 Cor 1:30-31. The prophet saw Wisdom in the Law, but also glimpsed the time when Wisdom would visit us as a human being, the LORD Jesus Himself.
Baruch 2-3, the honest confession of the exiled people before God, is a very helpful reading for our time of Lenten repentance, and is clarified by reference to Dan 9:7-19, Deuteronomy 28:15-69, Deuteronomy 30, Jeremiah 24:1-10 and 2 Chronicles 6:12-42.
Why should we pray for secular leaders? Hear about this and also about the importance corporate confession from Baruch 1, with light from Romans 13, Daniel 9, and 1 Timothy 2.
This week we read the lengthy commemorative poem of “the fathers” in Sirach 44-50, comparing it with Wisdom of Solomon 10 and Hebrews 11, and understanding it by reference to other books in both the OT and the NT. Here we discover both the respect and realism of Sirach, as he remembers the great figures of the past, and see how the LORD used these for the benefit of all His people, until He came to be with us in the God-Man, and imparted His glory to all who believe, through the Holy Spirit.
In this episode we concentrate upon Sirach’s treatment of Lady Wisdom in chapters 24 and 51, noticing significant links with the Psalms and prophets, with Jesus’ own invitation to learn from Him, with Paul, and with the book of Revelation. The free offering of Wisdom and the mystery associated with it are both fulfilled in Christ.
In this episode, we consider the overall richness of the Wisdom of Sirach, and then zero in on the Prologue, with chapters 1-2, seeing their major themes of wisdom and fear of the LORD, and helped in this by considering Job 38-40, Proverbs 9, James 1-3, and Ephesians 1-4.
We read the third and final section of Wisdom of Solomon (chapters 10-19), in which we hear of Wisdom’s journeys with the Hebrew people, the power of the Word of God who joins earth and heaven, and the ever-present strength of the Holy Spirit to guide us on our journey. The section is clarified by reference especially to Romans 1 and 1 Corinthians 15.
This week we consider the central section of the Wisdom of Solomon, where Wisdom is pictured for us as a radiant woman, who both seeks us and is to be sought above all things.With the help of Romans 1 and 10-11, John 1, Hebrews 1, and various Church fathers, we understand her as pointing forward to the Son and the Holy Spirit, who make us friends of God.
In this episode we read the first section of Wisdom of Solomon (chapters 1-6), and understand its connection of righteousness and wisdom by means of Proverbs 8:8-18, 1 Cor 1:30-31, and the humble death of the God-Man for our sake.
We consider the exciting and curious book of Judith, paying attention to its genre, and its connections with the stories of Miriam, Jael (Judges 4), Rebecca (Gen 27), Tamar (Gen 38), Naomi and Ruth, and a passage about wisdom in 1 Corinthians. Judith gives us a pattern for humility and courage, even while we may have Christian questions regarding this story.
In this second reading of Tobit, we see its connection with Amos 8:10, Daniel 3:51-90, Revelation 21:18-21, and notice how the prophecies and prayers of the book both accompany its action, and speak in times of distress today.
This week we do an overview of the delightful story of Tobit, concentrating on its supporting characters, and stressing God’s unexpected provisions for us on the natural level.
In this episode we read Esther 3:13a-g, 5:1-13 LXX, and 8:12a-I, considering the royal decrees of the king, the dramatic scene where Esther enters his presence without invitation, and the misinformation about the Jewish people which he finally rejects. We are helped in seeing the significance of these fascinating scenes by recourse to Psalm 85/6, Phil 2:5-11, and 1 Timothy 2:1-2
In this episode, we read Esther 4: 4:17a-x, which contains the remarkable prayers of Mordecai and Esther. We see these in the context of salvation history by reference to Psalm 1, Psalm 150-151, Daniel 3:2-45; 2 Kings/4 Kingdoms 19:14-19, Nehemiah 1:5-11, and the instruction of ancient theologians.
This week we consider the structure of LXX Esther in general, and hone in on its introductory and concluding vision and Interpretation (,Esther 1:1a-1l; 10:3a-3k) which put the agency of God front and center for us to praise! We are helped by considering parallels and differences with Job 40-41; Daniel 1, 7-8, Luke 1:46-55, Rev. 12, and Psalm 15 LXX/16MT: 5-7.
This week we read the three episodes of Bel and the Dragon (found at the end of the book of Daniel), appreciating the story’s ancient pedigree, its humor, and its sharp reminder to worship God alone. We are helped by comparing its words to Jeremiah 50:2 (LXX 27:2), Jeremiah 51:44 (LXX 28:44), Habakkuk 2:4, and 1 Cor 10:19-20.
This week we read the story of Susanna, found either in the prologue of Daniel or Daniel 13 (dependent upon the version used). Susanna is an excellent example of the charms and depth of the Readable Books, adding to doctrine and morals an appreciation for the domestic life and the spunkiness of its heroine, whose story is here analyzed with reference to Daniel 3:17-18, Romans 4, and Psalm 3:1-4.
In this episode, we enter into Daniel 3:51-90, in which the three youths give voice to the whole of creation, which praises God. We also wonder at the appearance of the glorious Man, who prefigures the humility and love of our Lord, descending to the depths to save us from death and sin ( 1 Peter 3:18-20). Listeners are encouraged to read the entire song, which is prominent in our Paschal liturgy and has been sung for centuries by the Church.
We read the rest of Azariah’s prayer, followed by a short narrative, found in Daniel 3:37-50, with the help of Psalm 50/51 and Ezra (in the OSB, 2 Ezra) 8:71-87.Azariah’s utter honesty and trust in the philanthropic LORD leads to God’s answer—His presence with them in the furnace, as Azariah and his friends offer the fruit of their lips.
In this first episode of the series, we consider the Readable Books (aka Deuterocanonical, Apocryphal) in general, and how they are esteemed by Orthodox, and then read the poignant prayer of Azariah (Daniel 3:25-36), seeing it in the light of Genesis 15, Psalm 79, Romans 3:4, and Rev 16:7.
In this final episode on the “Light from the Psalter,” we consider see how Psalm 1’s righteous man is fulfilled in the final three Psalms, where humanity leads the praises of creation, bringing together the God-given faculties of reason, sub-creativity, and worship. We are helped by Genesis 1-2, Isaiah 6, and Revelation 4-5, and by l fathers. In two week’s time, we will begin a new series “Light From (and Upon) the Readable Books,” in which we will consider the significance of those Old Testament books that are ignored or even rejected by some.
This week we read Psalm 50 (MT 51) in the light of 2 Kingdoms/2 Samuel 11-12 and Romans 5:12-17. This famous confession leads us to explore what some consider poetical theological hyperbole, and the question of ancestral sin.
This week we read the “Polyleos” Psalms 134 and 135 (MT 135 and 136), rejoicing in the mercy of God. WE seek to plumb their depths by reference to Numbers 21:21-35, Isaiah 44:9-21, Jeremiah 10:1-16, Romans 1:18-23, and several helpful commentators, both ancient and contemporary.
We finish this study of the Orthros Ascent Songs by reading Psalm 131-133 (LXX)/132-134 (MT) in the light of Holy Week, 2 Samuel (2 Kingdoms) 6-7, and several Church Fathers. Our final scene is that of harmony with Christian brothers and sisters from every tribe and nation, and peace with God, as we bless His name in the heavenly sanctuary.
We read the tone four Antiphons, alongside Psalms 128-130 (MT 129-131), as illumined by Isaiah 42:6-7, 1 Peter 4:12-14, and St. John Cassian. Here is wise instruction on humility and God’s willingness to illumine those who keep their eyes on Him.
We consider the third grouping of Ascent Songs for Orthros, comparing them with their foundational Psalms LXX 125-128 (MT 126-129), and illumining them with reference to Col 1:9-14; Eph 4:4-8 and1 Cor 15:43. Everywhere, as we walk towards the light of the eighth day, the generosity of God is apparent.
Sober joy is the atmosphere of the second group of ascent songs, based on Psalms LXX 122-124 (MT 123-125). While aware of human need, we also meditate upon the security found among the people of God, and the presence of the Holy Spirit to sanctify us and the whole world, helped in our thinking by Ephesians 6:10-17, 2 Peter 3:9 and Romans 8:26-27.
We turn to the Songs of Ascent, reading them in the light of Psalms 119-121 (MT 120-122), upon which they are based, and Hebrews 12:18-29, where we approach of heavenly Zion.
We read this stunning sixth censing prayer of Matins, looking to help from wise Church fathers, and the clarification of multiple passages in the Bible: Psalm 142 (143 MT); Romans 4:8; Philippian 3:12; 2 Samuel/2 Kingdoms 15-18, Rev 20:11, and Luke 21:17-18. God’s mercy towards us is always surprising, and is impressed upon us as we begin the Lord’s Day.
This week we read the fifth of the six “censing” psalms of Orthros, Psalm 102 (LXX)/ 103 (MT), and marvel at God’s invitation that we should bless Him. We are helped in understanding the Psalm by Hebrews 7:7, Colossians 1:12-13, James 2:13, and the blessed Augustine.
We read the fourth of the six Orthros psalms of penitence, Psalm 87 (LXX)/88 (MT), looking to Jesus as the “perfect Die-er” who brings light to the whole world, showing wonders even to the dead! This heavy psalm is understood through the similarly difficult passages of Luke 2:29-35, 2 Cor 5:21, Gal 3:13, John 12:20b-36, and Psalm 21(LXX) /22 (MT).
Today we read the fourth of the six Psalms recited by the priest at the beginning of Matins, Psalm 86 LXX/87 MT. With help from Joshua 2, John 4:14 and 7: 37-39, and Galatians 4:26-7, we unpack this psalm that celebrates the glory of Zion—a city founded by the LORD in the Old Testament, and that points towards an even more glorious heavenly city, to which we are called as citizens.
We look to Psalm 62 (LXX)/ 63 (Hebrew text) as a model for practicing the presence of God, and are assured that He is always with us, encouraging us to seek His face.
This week we look at the Matin’s Psalm 37 LXX (38 Hebrew), understanding it in the light of several Church fathers, Job, Hebrews 12:6, and Isaiah 53:7-8. We find in this “rough” Psalm much to think about regarding God’s judgment and mercy, sin and hope.
Psalm 3, sung during Sunday Matins, is full of various “arising” actions. We understand its drama in the light of David’s trouble with his son Absalom (2 Sam/Kgdms 15-18), the Psalm that Jesus prayed from the cross, Isaiah 60, and some wise ancient commentators.
We move on in this episode to consider the second royal psalm of Matins, Psalm 20 LXX/21 Hebrew, and see it in the light of Psalm 36/37, as well as 2 Samuel 3. Amazingly, the glory that the LORD Jesus shares with His Father makes its mark on us, as well!
This week we consider Psalm 19 LXX (20 Hebrew Text), the “royal beginning” to Matins, in which we are taught confidence in King Jesus, who ruled even from the cross. We are helped in our reading by several ancient commentaries, Philippians 2:5-11, Romans 7-8, and Hebrews 7, all of which show gratitude for the LORD’s actions in raising us up and glorifying us with Him.
We meditate upon Psalm 92/3, of which three poignant verses are recited in Saturday Great Vespers, with the help of the blessed Augustine, Isaiah 6, Ezekiel 1, Genesis 3, and Isaiah 51:9.
We read the third and fourth “lamp-light” Psalms (Psalm 129LXX/130 MT and 116/117), considering their profound truths in the light of Deuteronomy 30:11-14, Romans 10:6-8, Luke 23:34-46, Mark 14:37, and Mark 15:34. Crying out and waiting patiently are shown to be the most perfect human responses to the LORD, who alone is our Helper and the One who loves mankind.
We read the second “lamplight” Psalm, Psalm 141 (LXX) /142 (MT), clarifying its historical context by means of 1 Samuel (Kingdoms) 22 and 1 Samuel (Kingdoms) 24, and understanding its relevance to our lives today through the fathers and Hebrews 12:1-6. God is our true hope as we cry out to Him for deliverance, and as He surrounds us with those who journey on the same path.
We consider the first of the Lamp-lighting Psalms, Psalm 140 (MT141), with the help of select Church fathers, and in the light of Numbers 16; 2 Corinthians 5:21-6:1; Romans 5:1-2, and 1 Thessalonians 5:23-4.
In this second episode, we consider that selection of verses from Psalms 1-3 which is ordinarily sung in parishes during Great Vespers, and place these in their full context, while looking to 2 Samuel (2 Kingdoms)15-18 and also to select fathers for help in understanding. We see that our life depends upon being in Christ, the only Blessed One, and that even in our times of trial, God is with us, both to rescue and to bless.
We begin a series concerning the major psalms read throughout the week, both liturgically, and in personal prayer. Our first episode reads Psalm 103 (LXX)/104 (Hebrew) of Great Vespers, by which we stand alongside God on the final evening of the creation-week (Genesis 1), rejoicing in creation and in the Creator. We are helped in our interpretation by the hope offered in Hebrews 12:18-24 and 1 Corinthians 15.
In this final episode of “Light from the Canticles,” we contemplate the Song of Simeon, also known as the Nunc Dimittis (Luke 2:29-32), with help from select fathers, Genesis 26:26-30, 2 Samuel (Kingdoms) 20:41-42, Isaiah 54:10, and Nehemiah 8:3. The elder Simeon’s song of blessing and gratitude becomes ours as we remember the fulfillment of God’s promises, and rejoice in the Incarnate One, who has brought us release from sin and death. Next episode we will start a series on the Psalms sung at Vespers, in the Divine Liturgy, and in our daily readings: “Light from the Psalms.”
We read the righteous Zachariah’s canticle of praise and hope from Luke 1:68-79, looking to the Old Testament to shed light on it: Genesis 12:1-3; Genesis 22:16-17; Psalm 18/17:3; 2 Sam/2 Kingdoms 7:1-17; 2 Sam/2 Kingdoms 22:3; Isaiah 9:2 and Malachi 3:1; 4:2-5.
This week we read the first part of Canticle 9 (Luke 1:46-55); interpreting it in the light of Hannah’s song, David’s joy in the Ark of the Lord (2 Sam/2 Kingdoms 6:9-15) 2 Cor 10:15, and Gen 22:17-18. Her humility and joy are models for us as we learn to “magnify” the Savior.
This week we revel in the colors, sounds, and wonder of Old Testament Canticle 8 (Dan 3:57-88 LXX). In this exuberant song of praise, we bring the whole cosmos before God, and enter into the praise that flows in different ways from everything that He has created.
This week we consider Canticle 7 (Dan 3:25-56), which details Azariah’s confession, and the beginning of his song with the three friends. Here we see the themes of human praises based on understanding, the importance of God’s glory, and God’s merciful justice as he keeps covenant with us, looking also to 2 King 19:15-20:6 and Genesis 22:15-18.
The song of Jonah (Jonah 2:2-9), Old Testament Canticle 6, is notable for its poignancy and substance. We read it with reference to Jesus’ words in Matthew12:39-41 and with help from these Old Testament passages: Job 41, Psalm 104/LXX 103:26, Psalm 139/LXX 138: 8-12, and Psalm 148:7.
This week we consider the deep canticle of the Prophet Isaiah (Isaiah 26:9-20), interpreting its more difficult phrases in the light of some of the Church fathers, and with reference to the story of the flood in Genesis 6-9, Psalm 119, Romans 8:22-39, and 2 Peter 1:19.
The prophet Habakkuk, who waits with us during the Paschal vigil, gives us much to consider in the fourth Old Testament canticle, taken from Habakkuk 3.Modelling humility, giving us grounds for hope by remembering God’s mighty acts in Exodus and Joshua, and lifting our eyes to the places on high, he continues to speak with force and poignancy even to those of us who know the fuller story of the Cross, Resurrection, and Ascension.
We read Hannah’s sober and joyful canticle (canticle 3), taken from 1 Samuel/1 Kingdoms 2:1–10, and consider what it means for God to “bring low” and to “exalt” us. In this we are helped by St. John Chrysostom, St. Basil and Great, and other sections of the Old Testament.
We read the second half of the second canticle of Moses, Deut 32:19-43, in the light of Jeremiah 1:10, Hosea 6:1-3, and the fathers. Its vigorous poetry must be read with care, but shows us strong truths concerning our holy God, and His desire for our purity and salvation.
At the head of the new year, we heed Deuteronomy 32:1–18 (Second Song of Moses, Part 1), in the light of other Biblical passages, and remember the days of old. Especially we contemplate the pictures of God offered here—Rock, Father, Ruler, like a mother giving birth—and learn from Moses to “ascribe greatness to the LORD our God.”
We begin our series on the Biblical canticles by introducing their significance in Liturgy, and by concentrating upon the first canticle, the Song of Moses (Exodus 15:1-19), as clarified by the fathers, and other parts of Scripture (Ezekiel 17; Rev. 15, and Gal 3).
In our final episode of this series, we take a “bird’s eye” view of the entire book, considering its structure, and how that fills out the central theme of the Apocalypse—the loving Victory of Christ, who includes us in God’s ongoing plan to recover His creation. Our hearts are grasped by this unusual book, if read in this light. Hearers are invited to join Edith for a new series after Thanksgiving, focused on the “canticles” of the Church.
The final section of the book of Revelation leads us to a sense of deep mystery, yet satisfaction. We read Rev 22:8-21 in the light of Deut 30:19; Genesis 1-3; Deut 30:19; Daniel 8:26, 12:14.
We read Rev. 22:1-7 in the light of Genesis 1-3, Psalm 1, Psalm 35/36, and Daniel 7, and with the help of ancient commentators, west and east.
We read the astounding and exhilarating climactic vision of Rev 21:9-27 in the light of Exodus 28:15-21, Daniel 2:34-35, Ezekiel 40-43, Isaiah 2:2-3, Isaiah 54:11-14 and Psalm 47/8:13-15. Rather than simply being spectators of this vision, we find ourselves inscribed in it, sharing the very glory of God.
This week we read Revelation 21:1-8, understanding it in the light of Isaiah 65-66, Colossians 1:19-20, Eph 3:10, 2 Pet 3:12-13, and Hebrews 11:10, 16; 12:22: 13:14. With the angels, we are astonished that God promises to renew heaven and well as earth, and has already begun this transformation in the Holy Spirit.
We read Revelation 20:1-15 in the light of the gospels, Psalm 85:10-11 and Isaiah 66:24. This chapter leads us not only into the vivid climax of the Apocalypse, but into two heated debates among those who name Christ; millennialism, and universalism. It reminds us that God’s justice and love are in harmony, and that even now, He reigns.
In Revelation 19:11-21, the heavens are opened, revealing the mounted Word of God, and His final conquest over evil. We are helped with this exhilarating and disturbing passage by seeing echoes in Psalm 72/71:2, Psalm 44/5:3-5, Isaiah 63:1-3, and listening to the wisdom of ancient commentators.
This week we read Revelation 19:1-10 in the light of Isaiah 61:10, Genesis 3:21, Matthew 16:27, and 1 Peter 5:5, noting that the praises of God are undergirded by substantial reasons, that we are called to cooperate in our salvation, and that we have been blessed in a way that confers unimaginable dignity upon human beings.
This week we behold the dramatic laments and final symbolic action concerning Babylon. The colorful vision of Rev 18:9-24, amplified by Amos 3:15-4:2, reveals the network of evil and oppression surrounding “Babylon,” and leads us forward towards joy in the victory of the God’s light and truth.
This week we consider Revelation 18:1-8, considering the inevitable judgment of Babylon in the light of the prophet Isaiah (13:21-22; 47:7-9) and Malachi.
This week we consider Revelation 17 in the light of Jeremiah’s words concerning historical Babylon. The dark mystery of the visionary Babylon instructs us on the unreal nature of human and demonic power when it is sought in defiance of the living God.
This week we consider Revelation 16 as an intensification of Exodus 7-12, looking to Haggai 2:6-7, and various other NT passages, as well as some Church fathers, in our reading of this sobering passage.
This week we look at the short but challenging chapter fifteen of Revelation, in the light of Exodus 40:35; 2 Ch/Kingdoms 7:2-3; Isaiah 6:4; and Ezekiel 1:22;10:4; 44:4. We consider how judgment is an essential characteristic of the holy God, not at odds with divine love, and meditate upon the difficult phrase “the wrath of God.”
This week we study a passage of the Apocalypse that focusses upon judgment, and uses startling imagery. We are helped by ancient commentators, as well as by contextualizing Revelation 14:14-20 within the teaching of Jesus himself, as well as in Old Testament passages such as Psalm 1, Joel 3:11-18, and Isaiah 63:1-6. Judgment, though difficult, is a necessary complement to redemption.
We read of the joy, warnings, and blessings of God in Rev 14:1-13, helped in our interpretation by St. Andrew of Caesarea, St. Bede, and St. Augustine, as well as three passages from the OT— 2 Kings 6, 2 Sam 11:6-13, Genesis 2:1-3. Because of its imagery, the worship in heaven may seem exclusive; however, all who follow the Lamb are invited to join in the “new song.”
We read Revelation 13:11-18 in light of current interpretation (even among Orthodox readers), the fathers, and LXX Daniel “Bel and the Dragon,” 12b: 1-42. This chapter is not significant for identifying in our day the figure numbered 666 nor the mark of the beast. Instead, it prepares us for faithfulness, the possibility of exclusion or even martyrdom, and sober worship of the God of all.
This week we consider Revelation 13:1-10 in the light of Dan 7:1-8, 11-12, 1 Peter 1:18-20, and Isaiah 14:4-15, soberly observing the vast impact of the Evil One and his human deputies, but also recalling the eternal power of the Lamb who was slain, and the given assurances everywhere that there is no God as great as our God, who does wonders.
We read the Revelation 12:13-17 in the light of Deuteronomy 32:10-18 and Psalm LXX 54:7-8 (MT 55:6-7). Here we learn how God uses the “desert” to nourish and perfect His people. We also see our paradoxical position, both joyfully safe with Christ and the Theotokos, but also exposed to the ongoing campaign of the adversary, who seeks to destroy, dissuading us from following the way of the Lamb.
We come to the very center of the Apocalypse in Revelation 12:7-12, where we hear that Christ’s victory is not simply a future hope, but assured by His blood, and the word of the martyrs. We are helped in our understanding the suffering now has deep meaning, by heeding this vision and declaration in the light of Wisdom 2:24, Job 1, and Luke 10:18-22.
This week, we read Revelation 12:1-6, mindful of the its connection with the previous chapter, and with an eye to its inner mystery concerning the Theotokos, our identity, and the victory of Christ. We are helped by attention to Deuteronomy 1:29-33; Psalm 2:7-9, and Daniel 7, along with the various comments of ancient theologians.
This week we look to Rev 11:15-19, clarifying the scene that we find there by means of Psalm 2, 2 Sam 6, Luke 1:42-45. Does the Theotokos make a mysterious appearance here?
We look to John’s intriguing vision of the Temple and the two witnesses in Revelation 11:1-14, aided by the visions of two earlier prophets in Ezekiel 40 and Zechariah 4. John’s images help us to understand that the bitter-sweet scroll pertains to us, and our witness in a God-defying world, as we follow the slaughtered-standing Lamb wherever He goes.
This week we read Revelation 10, by which we are taught both how God has revealed Himself clearly in Jesus, and also how there remain mysteries that we cannot fathom. We read this chapter in the light of Ezekiel 3:1-3 and Daniel 9-12, learning that the new covenant brings us a new intimacy with God, but also calls for patience as we await God’s completion of His work.
We read the difficult chapter of Revelation 9, looking to Job, Ezekiel 9:3-8, the words of Jesus (Luke 21:18), and the wisdom of some early commentators in order to help us consider the problem of evil, placed alongside our omnipotent and loving God.
We encounter the silence of heaven and the difficult warnings of the first four trumpets in Rev. 8, with the help of passages from Exodus, Ezekiel, Isaiah, and Zechariah. In the presence of mystery, we wait for God to fulfill His promises, knowing that His will is for all to turn to Him.
This week we read Revelation 7, which offers a double vision of God’s people, with the help of OT lists of the tribes, and the wisdom of the Venerable Bede. I hope that my friends will not mind that I move, from our analysis of this Scriptural vision of the faithful, to a glimpse at my own imaginative work. Beyond the White Fence is a children’s book (for ages 8-13), scheduled to be published at the end of September by Ancient Faith Ministries. It, too, invites us to a larger vision of reality, by which our daily lives, in their terror or monotony, are put in perspective. Listeners are invited, if close to Pittsburgh, to a book launch on Sat Oct 9 at 3:00 p.m., hosted by St. Nicholas McKees Rocks.
Chapter 6 of Revelation has some uncomfortable moments, but in it we discern the care and deliverance of our Savior, who models for us the Christian way of victory by the cross. We read this difficult sequence of the seals by reference to ancient fathers, Zechariah 6 and 11, and Isaiah.
We are astounded by paradoxical imagery in Revelation 5—the standing-slaughtered Lion-Lamb who is both in the midst of the throne, and in the midst of humanity. This assurance of Christ’s majesty and humility, God’s transcendence and immanence, is confirmed by the Trisagion of Isaiah 6, by God’s assurance to the prophet in Ezekiel 43, and by the perceptive commentary of a sixth century bishop who perceived the significance of Jesus’ double position. Jesus’ proper place with God and with us is the key to understanding the worship of Revelation 5, which we are called to join, for the sake of the whole creation.
We move on from the seven messages of the exalted Jesus, to see, through John’s eyes, the wonder of heavenly worship. Revelation 4 is in harmony with Old Testament Visions such as Isaiah 6, Ezekiel 1, and Daniel 7, but suggests in its astonishing detail that God’s presence among us had been deeply enhanced through the actions of the Living One, Who was, and is, and is to come. The significance of thanksgiving as an essential characteristic of our service and worship is modeled for us by the hosts of heaven, both human and angelic.
We hear Jesus’ words to Laodicea (Rev 3:14-22), rejoicing that even for a lukewarm Church there is the remedy of forgiveness and revival, as also seen in Isaiah 65:16-19, Ezekiel 36-7 and Jeremiah 31, as well as in Jesus’ own words concerning the enlivening work of the Holy Spirit. Repentance is for all of us, not simply for unbelievers, and yields the riches, healing, and purity that God intends for His people.
This week we consider Jesus’ strengthening words to Philadelphia in Rev 3:7-13, seeking to understand the meaning of the crown, the pillars, and the name of New Jerusalem by reference to various passages in the New Testament and the fathers, and by looking back to Ex 19:6, 1 Kings 7:21, Zec 4, Hos. 2:24 and Is 44:5.
We hear Jesus’ words to Sardis (Rev. 3:1-6) in the light of the prophets Amos (2:4-12, 5:16-20, 6:1) and Isaiah (42:3), considering that divine warnings are meant to lead to repentance, and that we are invited to participate in the strengthening help that Christ gives His Church.
We read Jesus’ words to the church at Thyatira (Rev. 2:18-28), probing the description of the fiery-eyed Jesus, the temptations of their celebrated prophetess “Jezebel,” and Jesus’ promise to reward their “works” by His luminous coming as the Morning Star. We are helped by remembering the nemesis of Elijah in 2 Kings (4 Kingdoms) 9:30-37, the visions of Daniel 7 and 10, and the commentary of select Church fathers.
As we approach the depth of Holy Week, we hear Jesus’ call to repentance, and promise for those who follow Him into victory, in Revelation 2:12-17. We are helped in understanding this word to Pergamum and to us by reading Numbers chapters 24-25 and 31, and Hebrews 4:12.
This week we consider the message of the risen Jesus to the church as Smyrna, and are encouraged by a generous God who makes us His confidants, so that we will be prepared for all that comes our way. We are helped in this by looking at Genesis 15 and Daniel 1.
We consider the Lord’s words to “the angel of the church of Ephesus” in Rev 2:1-7, thinking about our corporate identity by means of passages in Exodus, and remembering the necessity of adding love and humility to chastity and patience.
This week we take to heart Jesus’ strengthening words to the seer John, learning what it is to truly fear the Lord, how He is the beginning and the end of all things, and how our times are in His hands. (Rev. 1:17b-20, Genesis 1-3, Dan 10:7-12a; Isaiah 22:22; Psalm 31:14-17a/LXX 30:15-18a)
This week we tackle Rev 1:9-17, and seek to understand John’s initial vision of the LORD Jesus in the light of the OT passages that he echoes: Rev. 1:9-17; Exodus 20; Daniel 7:9-14; 10:16-19, and Ezekiel 43:2.
This week we read John’s opening address in Rev 1:4-8, and see it come to life with the help of some Church fathers, as we recognize its echoes to Isaiah 11, Daniel 7:13-27, and especially Zechariah 12-13.
We start a new series, in which the light of the OT and the fathers will be shone upon that mysterious book which is intended to be an unveiling, not to lie in obscurity. This week, we consider Rev 1:1-3 in the light of Daniel 2-4, and Exodus 23-4.
Hebrews 13:17-21 encourages the community to respond positively to her leaders, and shows the symbiotic relationship that God has in mind for pastors and people, all under the blessing of the Great Shepherd. Together, we are being transformed by God so that we reach completion. We understand the challenges of this passage by means of the wisdom of St. John Chrysostom’s sermon on this passage, Judges 1-5, and Psalm 1.
Awaiting His Advent Actively, Colossians 3:1-11, when read alongside the invitation and warning of Psalm 94/5, speaks of our hope, our mandate, our warning, our exchange, and our identity. These themes show us how us to engage in active waiting for Christ during this time of Advent/the Nativity Fast.
The apostle’s appeal for unity is beautifully exemplified in the life of Joseph, and poignantly pictured in the Psalm about oil on Aaron’s beard. May God’s appeal, pattern, and picture help us to unity in this time of disagreement. (Ephesians 4:1-6, Genesis 37-50, Psalm 132/3)
During this difficult time, we consider wisdom concerning the role of angels, the humble strength of our Lord Jesus, the peace that cannot come through “sons of men,” and the marks of the Lord that are to be seen on us, as they were on the apostle Paul. (Hebrews 2:2-10; Joshua 5:13-15; Judges 6:2-24; Galatians 6:11-18)
St. Paul emphasizes the divine origin of the gospel without downplaying the importance of his fellow apostles. We understand this difficult passage in Galatians by looking at the entire letter, by remembering the apostolic witness to the Resurrection in 1 Cor 15, and by comparing the ministry of the apostle with that of the prophet Jeremiah. (Gal 1:11-19; 1 Cor 15; various passages from Jeremiah)
This week we read 2 Corinthians 9:6-11, probing its beauty, and taking the cue from St. Paul that we should understand the mystery of generosity through Psalm 111/112.
This week we hear the apostle Paul’s vulnerable plea to his congregation, and are reminded to pray and encourage our pastors (bishops, priests, deacons) as they work together with Christ, taking on his suffering for our sake, that we might be effective ministers in the world. (2 Cor 6:1-11; Psalm 68/69; Isaiah 52:13-53:12)
This week we consider how God humbly uses objects, especially the live-giving Cross, for our healing and transformation. (1 Corinthians 1:18-25; Galatians 6:11-18, Colossians 1:19-20; Numbers 21:4-9, Exodus 15:22-26; Proverbs 3:11-18)
This week we consider Paul’s spirited words in 1 Corinthians 15:1-11, seeking to understand the importance of Holy Tradition, the apostles who saw Jesus, the crucifixion, and the resurrection, in the light of Daniel 12, Genesis 49, Exodus 1, and Ezekiel 47-48.
We examine St. Paul’s poignant picture of the apostles (1 Cor 4:9-16) as the “refuse of the world,” noticing that even the OT is ambivalent towards outward success, considering the problem of calling something “father,” and focusing upon the utter humility of Jesus, who St. Paul sought to follow.
We consider the quality of deep unity commended to us in 1 Corinthians 1:10-18, illumining that teaching by reference to the unity fostered by King Hezekiah as God’s people repented and resumed celebrating the Passover during his faithful reform (2 Chronicles 30).
We consider how honoring one another can lead us, in a positive way, to heartfelt humility and maturity in Christ. We are helped by the epistle readings for this Sunday (Titus 3:8-15; Romans 12:6-14), as they are illumined by Numbers 12:3, Isaiah 66:2, and Proverbs 25:27.
This week we tackle the paradox of service and freedom, and the fruit that comes from service to God, as seen in Romans 6:18-23 and Galatians 5:22-26; 6:1-2. We are helped in understanding this through the words of Saints Augustine and Chrysostom, and by reading Genesis 22 and Leviticus 26:12-18.
Hebrews 11:33-12:2 presents us both with heroes who “succeeded” by outward appearances, and those who met affliction. We look to Exodus, Deuteronomy, Psalm 119, and especially Job to help us see how God makes many promises to His people, but crowns these with the gift of Himself, both in Jesus Christ, and in the promised Holy Spirit. It is this great gift that the ancient righteous anticipated, and that we have joyfully celebrated with them this week.
This week we consider our reading from Acts 20: 16-18; 28-36, filling in the ten missing verses, and concentrating on the extra “beatitude” from Jesus that we learn from St. Paul as he speaks to the Ephesian elders. We are especially helped by thinking about the journey of Abraham, and what he both received and gave, blessed by God, and becoming a blessing to others.
We read Acts 11:19-30, our epistle for this Sunday, by means of a Jewish text, 2 Esdras 10:21-23, and in the light of Psalm 43 (MT 44) and Genesis 22:15-18. The Christian Diaspora is understood by Luke as used by God for the growth and maturity of his people, and not simply as an occasion for great lament. This insight contrasts with Jewish responses to the earlier Diasporas caused by Assyria and Babylon, for we know that God turns even martyrdom and dislocation to His purposes: He is the One who tramples down death by death.
This week we read Acts 6:1-7, the story of the selection of the first deacons, in light of Ephesians 4:10-13, Exodus 18:19-21, Numbers 17 and Deuteronomy 34:9. We rejoice in the wonder of how authority works in the Church, with every member given the Holy Spirit, while we offer our leaders special honor as they help us on the road to full maturity in Christ.
This week we consider the Paschal epistle reading, Acts 1:1-8, in the light of Genesis 1-2; Genesis 30-50, Romans 8:22-25. We see the importance of time to God, as well as the fruitfulness of waiting, even in unpleasant or difficult circumstances.
This coming Sunday, we read Hebrews 9:11-14, which speaks about how Jesus our Lord has cleansed our consciences. We understand these verses with the help of St. John Chrysostom, Leviticus 16, and Jeremiah 31:33.
On this Sunday of the Cross, we unpack Hebrews 4:14-5:9, plus a few extra verses, with the help of St. John Chrysostom, Leviticus 16, Genesis 14 and Psalm 109/110. Special encouragement is found here for this difficult time of isolation and waiting.
This week we unpack the reading from Hebrews 11-12 for the Sunday of Orthodoxy. Looking to Exodus, Judges, 1 Kings 17, and Daniel, we fill in the stories of Moses, Barak, Gideon, Sampson, Jephthah, Daniel, and Elijah with the woman whose son was resurrected. We see that, though exemplifying weakness and sin, they show us the importance of dependence upon God and hope in His promises. For this faith and hope, they are rightly celebrated as righteous, and are part of God’s covenant family.
We read 1 Cor. 8:8-9:2 in the context of St. Paul’s larger discussion of our One LORD God, while looking back to Deuteronomy 6:4, the food regulations of Leviticus, and the words of Amos and Isaiah on formalism and idolatry. We also consider how this passage prepares us for a Holy Lent.
After completing our analysis on the troparia, kontakia, and theotokia, we turn to reading the epistles for Divine Liturgy, beginning with this week’s section from 2 Timothy. The Apostle Paul’s words to this young leader are applicable to everyone, not simply to those who lead the Church, since the Scriptures, Old and New Testament, are for all. We seek to understand the Apostle’s instructions by reference to Psalm 118 (MT 119), and by remembering those who have suffered for their faithfulness—most especially our Lord Jesus himself.
With this podcast, we complete our study of the eight resurrectional-dismissal hymns for the Theotokos, reading the Theotokion that we will sing for the feast of St. Gregory the Theologian on January 25th. We are helped in understanding this lyrical hymn by several passages in the NT, but also by returning to Genesis, Deuteronomy, Hosea, and Psalm 138/139. Here we see the wonder of the God who seeks and finds, and calls all of the cosmos to rejoice as He shows His glory.
On Jan 18, we sing the dismissal Theotokion in tone 5. Its deep theology may be unpacked by reference especially to the prophet Ezekiel and Psalm 130/131, as well as by the book of Revelation and some of the fathers of the Church.
This week we consider a deceptively simple hymn to holy Mary, reading it in the light of Daniel, the Psalms, Proverbs, and Isaiah. We see her place in salvation history, and how she shows in her person our own living hope.
We think about the profundity of this well-known hymn that focusses upon the Incarnation, looking to passages in Isaiah and Daniel, as well as the New Testament.
This joyful and profound hymn is understood more fully by contrasting Mary’s “yes” to Eve’s rebellion, by seeing the Incarnation as the beginning of the new creation, and by seeing the parallel between David’s joyful procession with the Ark to Bethlehem, and the Holy Virgin carrying our Lord into that same city for our salvation. (Genesis 1-3, 1 Chronicles 16:8-36, Genesis 22:18)
This week we consider an unusual Theotokion that addresses our Lord instead of holy Mary. We plumb its theological riches by means of revisiting Genesis 1-2; Hosea 8-13, and Daniel 13, as well as the Christ-hymn of Colossians 1:15-20.
The resurrectional-dismissal Theotokion in tone four is replete with theological mystery, and itself calls attention to the Mystery of mysteries—the God-Man who died for our sake. We look to the entire sweep of the Old Testament, as well as the epistles, to clarify its words.
This week we take a break from the dismissal hymns to the Theotokos, and consider the rich imagery of the hymn (in tone 5) to Mary after the Aposticha. Its symbols are illumined for us by the Psalter, Ezekiel 33-35, and Isaiah 6.
This week’s Divine Liturgy for the Forerunner is accompanied by a simple yet profound thetokion, which we mine for treasure by reference to Psalm 44/45, the Psalter, Song of Solomon, and other helpful passages from the Old Testament.
Edith Humphrey begins a new series on the eight resurrectional (dismissal) hymns to the Theotokos, beginning with the one in tone three appointed for this week. Help is found in interpreting the mysteries of this hymn from the prophet Jeremiah, from the early chapters of Genesis, and from Isaiah’s vision of the heavenly throne-room.
This week we understand the depths of Christ’s demolition of death, and the great reversal, in the light of Ezekiel 7, Jeremiah 7, and Psalm 125 (MT 126).
This week’s troparion (apolytikion) and kontakion in tone five range from the foundational to the ineffable, as they focus on the nature of the God-Man. We are helped in understanding them by considering Psalm 117 LXX (118 Hebrew) and the consequences of the fall in Genesis 3.
This week we meditate upon the resurrectional hymns in tone three, rejoicing in our solidarity with the righteous of the Old Testament. God’s ancient people saw His mighty arm outstretched for them, understood themselves to be the first-born of the LORD, and were vouchsafed glimpses of the great release from Hades. We look especially to Deuteronomy, Isaiah and Wisdom for these insights.
Dr. Edith M. Humphrey returns after nearly a year to resume her blog and podcast on how the Old Testament illumines our reading of the New Testament and our worship. This week we consider the resurrectional hymns in the first tone (used the second Sunday after Pentecost), in the light of the OT, especially the prophet Hosea.
We consider the astonishing resurrectional hymns in the second tone, and understand their dramatic language in the light of the book of Job, the prophecy of Isaiah, and the Transfiguration narratives.
We are helped to reflect upon that mysterious tour of Christ (from the heavens, to the grave, and back to glory) described in the Tone 8’s Resurrectional Hymns by looking to Psalm 67/68:17-19, Ephesians 4:7-11, John 20:19-31, and 1 Corinthians 3:9-17.
What is meant by the phrase “He was not tempted by Hades”, and is it the case that Jesus appeared first to the Theotokos? We look to the Scriptural teaching on the despoiling of Hades, to the cultural associations of Hades in the Greek and Roman mind, and to the prophet Isaiah for help in understanding the joy of Holy Saturday’s conquest.
Remembering the apostles, we consider Jesus’ words from Matt 9:13 concerning God’s mercy, and the Resurrection hymns in the fourth tone, in the light of 1 Cor 1:26-31, Hosea 6:6-7, Genesis 3:1-5, and Wisdom 2:23-24.
This third week of Pentecost we consider the language of “Father” and “Son” in our gospel and epistle readings, and reflect upon certain trends in Protestant groups to supplant, supplement, or obscure the Trinitarian Name. We look to the Scriptures and the Fathers to explain why our Christian language for God is essential, and not merely “window dressing.”
On this first Sunday after Pentecost, we clarify and amplify the readings from Matthew and Hebrews by looking to the story of Solomonia and her seven brave sons (2 Maccabees 7). This woman, known in the early Church as a prophetess, spoke clearly of God’s creating and resurrecting power, and so inspires us, in our challenges today, to follow Christ to glory.
This week we consider the reading from Acts 16 for the sixth Sunday of Easter, reading it in the light of Psalm 1. These readings discloses different mindsets, some to caution us, some to be our models, as we follow Christ on the Way.
We consider, by means of the Book of Wisdom 17, how paralysis takes different shapes in John 5, Acts 9 and Luke 24: some conditions in which humans have closed themselves off from God, but many others that the Lord heals by His power.
This weekend we consider the radiance of Bright week, the glory of the Theotokos, and the promise of our incorporation into the New Jerusalem, even as we reap many of its benefits now. We look to the prophets Isaiah and Ezekiel, as well as to the final book of the Bible, the book of Revelation, to fill in the wonder of the Paschal hymn and its call for us to rejoice and shine with the glory of God.
This week we look to the Old Testament readings of Exodus 3 and Jeremiah 32-33 to understand the feast of the Annunciation, the words of Gabriel to holy Mary, and the meeting of the Theotokos with Elizabeth in the hill country of Judah. God’s glory is seen in humble places.
This week, we consider the strange figure of Melchizedek in Hebrews 4:14-5:10, and read it in the light of Mark 8:27-9:1, Genesis 14, Isaiah 53 and Psalm 44/45. Why is this figure compared with our Lord, and how must we go beyond this comparison to embrace the cross?
We reflect back upon the Psalm “By the Waters of Babylon,” heard by many of us in the past three weeks, as a preparation for Great Lent. Its troublesome final verse is read with the help of other portions of Scripture, St. John Chrysostom, Cassiodorus and others, so that we can understand why the psalm retains a valuable place in our worship together.
As we approach Lent, we are confronted by Jesus’ parable of the sheep and goats in Matthew 25, and Paul’s words in 1 Corinthians 8 about making good judgments in life. We see these two passages illumined by the prophet Ezekiel’s parable of the Shepherd and the sheep.
This week, as we approach Great Lent, Dr. Edith Humphrey helps us prepare our minds by focusing upon godly humility, as seen in Job, in the model laid out for Timothy by St. Paul, and in the well-known parable of the Publican and the Pharisee.
This weekend, as we take our leave of this dramatic time of year, we consider readings from several Orthodox jurisdictions, amplified by passages in the Psalter and the Torah. Ephesians 4:7-13, Psalm 67/68:18, Matthew 4:12-17 and John 21:1-14 show us both the global and the intimate, or personal nature, of the Light that has made its mark upon the entire cosmos, and on each one of us.
We look to this week’s readings, 2 Timothy 4:5-8, and Mark 1:1-8 (with the help of the prophecies of Malachi 3:1-5, 4:2-6), as an encouragement to put off the Old Man, and to put on Christ. The conjunction of Nativity with the beginning of our remembrance of Theophany leads us to dwell upon the themes of old and new— of the new covenant by which we have been embraced, of how it fulfils promises of the old covenant, and of how Christ himself is the Alpha as well as the Omega.
This week we consider God’s actions, both as they fulfill our expectations of His righteous character, and as they astonish us. We remember the faithfulness of those who saw less of God’s revelation than we have, especially the three youths in the fire, and the holy ancestors of Jesus. Our readings for this Sunday, Luke 24:36-53, Luke 14:16-24 and Colossians 3:4-11, both respond to the desires of the ages, and shock us with the vibrancy and great extent of the new creation made possible through the Incarnation, Death and Resurrection of our LORD.
This Sunday, the fourteenth of Luke, we also commemorate the prophet Zephaniah, whose tiny book in the OT speaks eloquently both of the dark state of God’s people, and his aim to bring them into the light (Zephaniah 1:14-17; 3:9-20). Those themes help us to think more concretely, and as a community, concerning the gospel and epistle for today (Ephesians 5:8-19; Luke 18:35-43), where spiritual blindness and sight is also addressed.
This week our two readings (Luke 8:29-56, Galatians 2:16-20) lead us to consider the deep relationship between faith and Christ’s power, a debated issue since the Reformation times. We look to these passages, and back to the example of Abraham (Genesis 15; Genesis 18) in order to understand what St. Paul and Holy Tradition tell us about faith, and how we should answer those who insist that salvation is “by faith alone.”
Dr. Edith's new book is titled, "Further Up and Further In: Orthodox Conversations with C.S. Lewis on Scripture and Theology
This week, in the middle of the season of Luke’s gospel, and looking forward to Luke’s feast-day, we consider the many uses that Luke makes of the Old Testament Scriptures, and his careful attention to what “is written” there so that we may better know the LORD. His intimate knowledge of the Old Testament is an indication of its importance, and how we should aspire to know and understand it better.
Daring to be Different: Seventeenth Sunday after Pentecost, Second of Luke, and feast day of the Apostle Ananias. Our readings for this week (2 Cor 6:16-18, 7:1; Luke 6:31-36) bring us face-to-face with an uncomfortable part of our faith: we are to be “holy” or different. We look to the challenge God gives to Israel in Exodus, and the promises to fulfill this holiness in the prophets Isaiah and Ezekiel to help us to understand our calling.
Today we read Galatians 2:16-20 and Mark 8:34-9:1 in the light of King David’s humiliation in 1 Samuel (Kingdoms) 21 and Psalm 33/34. Coming to terms with our fear of shame, our possible embarrassment concerning the faith, and the shame that Jesus our Lord bore helps us to take up our own crosses, and so share in Christ’s glory.
Today we read our epistle (1 Corinthians 16:13-24) and gospel (Matthew 21:33-42) in the light of Isaiah 5:1-7; 27:1-13 and 2 Peter 1: 3-12. We are led to see that there is a new song of hope that replaces the prophet’s lament over God’s people, because Jesus has become the cornerstone of God’s Temple.
Our readings for the eleventh Sunday of Matthew (1 Corinthians 9:1-12, Matthew 18:23-25) happily correspond this year with our remembrance of the Holy Prophet and last of the Judges of Israel, Samuel. Parts of his story in 1 Samuel/Kingdoms 12 and 28, plus words about him in Psalm 98 (LXX)/99 and Sirach 46, help us understand more deeply God’s character of justice and forgiveness, exemplified in the prophet. We, too, are called to this pattern as we respond to the problems of our day, including the social unrest and violence of this week.
We consider the physicality of Matthew 17:1-13, 2 Corinthians 4:6 and 2 Peter 1:19-21 in the light of the experiences of Moses (Exodus 24 and 34), Elijah (1 Kings 19) Daniel (Dan 10:5-10) and the prophecy of Malachi 4. The transformation which comes in seeing and hearing God affects the whole of who we are!
This week we consider Romans 15:1-7 and Matthew 9:27-35, in the light of Psalm 69 (LXX 68), the witness of the Old Testament, and the steadfast, encouraging character of our Triune God.
We read the well-known story of Matthew 8:28-9:1, appointed for this week’s Divine Liturgy, with special attention to the phenomenon of demon possession. Though the Old Testament has little to say about demons, it prepares us for the great miracle of the Incarnation, in which God visits us intimately, making us his own. Possession may be seen as the pale imitation of this mighty visitation, in which Satan and his emissaries try to draw near to us in destruction—but are vanquished by the Author of all goodness.
We look to the gospel and epistle readings for this feastday, in order to give us wisdom and courage in meeting the challenges of our own. Luke 1: 1-80, 3:16-20, Malachi 4, Romans 13:11-14:4
This Saturday we commemorate the righteous Job, who is seen as an exemplar of intercessory prayer, and steadfastness, in both Old and New Testament. Today we probe his prophetic insight into the complexity of this world and the greatness of our human-loving LORD.
We read the stories of the Holy Martyr George (celebrated this Sunday April 23, along with St. Thomas Sunday) in the light of Job, Isaiah and Revelation 12, seeing him as a mirror to our victorious Lord, who cleansed the chaotic waters of all that lurked there, and trampled down death by death.
We consider the story of Lazarus (John 11:1-45) in the light of Hebrews 12:28-13:8, 2 Maccabees 7 and Daniel 12, seeing how this story confirms the importance of the body, and looks forward to the great Resurrection of Pascha, in which we hope to share when our LORD Christ returns.
Looking at Hebrews 2:11-18; Luke 1:24-38; and Judges 6:12-15, we think about the poignant salutation of Gabriel, “Rejoice!” and the deep significance of the Theotokos’ response to God’s will for her and for us.
Today, we consider the Old Testament readings appointed for March 17 (Isaiah 13:2-13; Genesis 8:4-21; Proverbs 10:31-11:12) in the light of the life of Holy Bishop Patrick, and especially the prayer of the “Lorica” (the Breastplate) ascribed to him.
Consider the passages in St. Andrew’s canon concerning Moses, alongside Hebrews 11:24-25, 32-40 and John 1:43-51 and 2 Peter 1. We learn the apostolic way of reading the Old Testament as warnings and examples to help us at the beginning of Great Lent.
Today, on what has unfortunately become a merely “secular” festival, we recover a deeper Valentine’s message by considering what our faith has to say about romance and true love. We look at the life of the third century St. Valentine, and consider Hebrews 13:4, Genesis 1 and 2, Ephesians 5; and the book of Tobit (especially 8:4-8).
We consider the humility of Jesus and the Theotokos in the Presentation, as well as the reason why humility is so important, as seen in our readings for Divine Liturgy this Sunday (2 Timothy 3:10-15; Luke 18:10-14), in the light of Hezekiah’s plea before God in 4 Kingdoms 19:9-20 and our Lord’s own pattern in Philippians 2: 5-11.
We consider the formation and exemplary service of the Holy Apostle Timothy, as is foreshadowed in the instructions of 1 Timothy 4:9-15. We may range this great martyr alongside other leaders who are overshadowed by their mentors in the Old Testament (Joshua by Moses; Elisha by Elijah), and by considering our call to the cruciform life, rather than to notoriety or status.
We understand Jesus’ circumcision and devoted youth, described in Luke 2:2-21 and 40-52, in terms of the epistle reading for January first, Colossians 2:8-12, and with the help of various verses in Exodus, Deuteronomy and Numbers. In his new life, we are made new!
The “unnecessary” stories of the three youths (in Daniel 3 and The Song of Azariah) and of St. Joseph, husband of the Theotokos (Matthew 1) are illumined by God’s care for the humble in Deuteronomy 10:14-21.
We look at the Psalms, the purpose of the Torah for the Hebrew people, and the story of David dancing before the ark to illumine the theme of liberty seen in our readings for this coming Divine Liturgy.
Looking at the heart of things clearly a principle of the Old Testament as well as the New. But in the NT, we learn also that God has concern for the material world and for the details of life, for in the Incarnation He took on all that it is to be human. We read our passages for Divine Liturgy in the light of other Old and New Testament readings that help us to see things in perspective. (Galatians 6:11-18; Luke 12:16-21; 1 Chronicles 28:9)
The prophet Isaiah and St. John Chrysostom help us to understand why God hides and reveals, as we read Galatians 1 and Luke 8:41-56. We are led to pay special attention to the epistle, since we have heard it twice in the space of two weeks!
The prophet Jeremiah helps us to consider, along with this Sunday’s gospels and epistle, the different ways in which God makes himself intimately known to each of us, and to all of us together, in the Church. (Luke 8:26-39; Gal 1:11-19; Luke 16:19-31; Jeremiah 31:31-34)
This week we concentrate upon the epistle reading, where St. Paul mentions (as he does elsewhere), God’s armor for our use in life. This imagery may be difficult for a contemporary audience, but it is found many places in Scripture, and cannot be dismissed. We consider the “active” and “passive” weapons wielded by our Lord Jesus, and commended to us, by means of other NT readings, Isaiah, and the book of Wisdom. (2 Corinthians 6:1-10; Isaiah 59:15-17; Wisdom 5:17-20; Isaiah 11:3-5)
This week we look at Jesus’ first meeting with Peter in the light of Isaiah’s prophecy of the Messiah to come. We are helped to understand Peter’s great fear at Jesus’ ability to see into the depths of the sea, and the human heart. We are also given courage by St. Paul as we hear how our Christ God has reconciled enemies, and continues to work in his Church. (Luke 5:1-11; 2 Cor 1: 21-2:4; Col 1:13-23; Isaiah 11:1-9)
Phil. 2:5-11, Luke 10: 38-42, Luke 11: 27-28 appear to be odd readings for the celebration of Holy Mary. Let’s consider, with the help of Isaiah 45 and St. John Chrysostom why they are so very “meet and right” in remembering the humble one who has been made “more honorable than the cherubim and more glorious than the seraphim.”
Our readings for this Sunday, 1 Cor. 4:9-16; Matthew 17:14-23 are clarified in the Old Testament, in 1 Samuel (1 Kingdoms)16:1-13; Micah 5:2-4. Here we see the great paradox of humility that shows forth greatness: we become, as G. K. Chesterton put it. “Straighter when we bend and taller when we bow.” Authentic reliance upon God is born of such humility, and so is authentic love for others. We see the examples in the cross-bearing Jesus, and in the apostle Paul, ‘father’ to the Corinthians.
Our readings for this Sunday give us deep insight into God’s practical care for the new human family that is reconstituted around the God-Man Jesus. He feeds them and suffers for them as the Good Shepherd, and teaches his disciples how to humbly care for others, as well. The Holy Theotokos is the example par excellence of one who has learned these lessons of nurture and humility.
Matthew 14:14-22; 1 Corinthians 1:10-17, Ezekiel 34:11-23, 2 Kings 40-44, Psalm 23.
To err is human and to forgive is divine, but our readings for this coming Sunday, illumined by the prophets, show us that the proclamation of forgiveness is now a human responsibility. The God-Man demonstrates that God has bestowed this divine characteristic, part of His glory, to those who are his sons and daughters. God forgives, and we forgive.
(Matthew 9:1-8; Romans 12:6-14; Jeremiah 31:27-34; Jonah 3:1-10)
This Friday, July 22nd, Eastern and Western Christians honor St. Mary Magdalene, Equal-to-the-Apostles. We consider, by reference to Old and New Testament texts, what her particular role in the Church can teach us about communion with each other, and with the LORD.
Here the Old Testament readings for Great Vespers and the New Testament readings for Divine Liturgy are used to illuminate the importance of councils and primacy in the holy Church—a Church that is visible and concrete, with a recognizable and divinely-ordained shape, just as our Lord actually took on humanity, and did not simply visit us in an “appearance.” This program is a re-air from July 17, 2015.
Our readings for this week hold together in tension two key teachings: that everything is by God’s initiative, and that we are called to respond. God is sovereign, and yet looks for our cooperation. We see these teachings in Matthew 4:18-23 and Romans 2:10-16, illumined by numerous OT passages, including Isa 53:2-5, the Song of the Suffering Servant.
John 7:37-52; 8:12 and Acts 2:1-11 are paired in this Holy day’s readings, showing us Jesus’ promise and the fulfillment of his words. Let us consider also how Pentecost, a multi-sensory event, was the undoing of the confusion of Babel, and the fulfillment of the words of Amos and Ezekiel, not only for Israel, but for the whole human race. With this confidence, let us pray for our patriarchs in Crete and across the world as they consider and work towards our common life together.
Our readings for this Sunday before Ascension are dramatic stories of Jesus’s healing of the blind man, and the conversion of the jailer after Paul and Silas had been wrongfully imprisoned (John 9:1-38; Acts 16:16-35). Psalm 2 and Daniel 7 help us to understand the authority (and compassion) of the Son of Man, and lead us to reflect upon our place in an increasingly hostile world, where both religious and political powers may not appreciate the glory of the Lord, or our solidarity with Him.
St. John Chrysostom sets the tone for us, showing us how to receive riches from our readings for this Sunday, the Sunday of the paralytic. Both John 5:1-15 and Acts 9:32-42 relate stories that are concrete fulfillments of the prophecy in Micah 4:1-7 that God would call those on the margins of society, including the disabled, as part of his “remnant,” to give glory to Him.
This Sunday we listen in on Jesus’ appearance to the eleven, and then his special visit with St. Thomas, learning, with the help of the epistle of John, how Jesus is LORD and God over the whole created order. He answers our sensory questions, and not simply the abstract “spiritual” problems of life, bringing us to know Him intimately.
John 20:19-31; 1 John 1:1-7 Genesis 2; Exodus 3
We consider the donkey who bore Jesus into Jerusalem and, with St. Mary of Bethany (John 12:1-18), contemplate the beautiful but surprising acts of God (Philippian 4:4-9) in the light of Numbers 22; Zechariah 9:9, and select poems from G. K. Chesterton, William Blake, and Samuel Crossman.
This week we read the epistle through the lenses of St. John Chrysostom, St. John Climacus, the book of Genesis and Isaiah’s portrait of the Suffering Servant. Here we are given the hope to continue following our great forerunner Jesus. The gospel reading adds to this the importance of faith, prayer and fasting, as we set our faces towards the cross.
We read Hebrews 1:10-2:3 and Mark 2:1-12 shows how the arrival of God the Son in our midst was wholly unanticipated, something completely new, helped by hints in Psalm 101 (102 MT) and Daniel 7.
Consider how the prophet Isaiah and the sage ben Sirach help us to understand more about the gospel’s teaching on forgiveness, and St. Paul’s words on living the attentive life of ascesis. Why should we ask forgiveness of those whom we think we haven’t even hurt—because our sins hurt everyone in the body of Christ!
Consider this difficult story (Matthew 15: 21-28) of Jesus ‘refusing’ to help, and consider the mercy, rather than the fairness of our mysterious and compassionate Lord. The Fathers and the Old Testament help us through this awkward gospel reading.
The story of the “little man” Zacchaeus (Luke 19:10) is illuminated as we consider a psalm concerning the “sons of Abraham” (1 Chronicles 16:7-14) and the vision of the victorious “Son of Man” (Dan. 7:12-14; 17-18) who came to rescue those who were lost. 1 Timothy 4:8-15 then encourages the entire Christian community (not simply those who are leaders) to grow in godliness, representing the Lord to those who are around us.
Let’s consider the story of the Samaritan leper in terms of God’s love for his one fold, shepherded by Christ our Lord, and foreshadowed in stories and prophecies about Gentiles in the Old Testament. Jesus recognized the thanksgiving of an outcast and heretic in his day; what, then, ought we to think about the descendants of God’s ancient people, Israel?
When Thou O Lord was baptized in the Jordan, the worship of the Trinity was made manifest. Dr. Humphrey explores the significance of Theophany on this first day of the New Year.
Why is Rahab such an important figure in the NT, found in Hebrews, Matthew and James? Two of our passages for this divine Liturgy mention her! Consider what the NT authors say about her, her place in salvation history, and the remarkable story in the book of Joshua concerning this disreputable woman who came to live “outside the camp” with the Hebrews.
Let’s look to the deep words of God’s yearning found in the prophet Ezekiel in order to understand the compassion of the Great Shepherd of the Sheep, and the actions of our father St. Nicholas the Wonderworker, an appointed shepherd of God’s people.
Consider how God’s admonition to empathy in Deuteronomy helps us to understand the readings for this coming Divine Liturgy, and their stress upon true riches and true status. Readings: Ephesians 4:1-7; Luke 12:16-21; Deuteronomy 15:11-15; 16:11-12; 24:14-22
What is a seemly response to our knowledge of the mysteries that archangels and angels lead celestial worship, and are sent to minister to us? This podcast considers this week’s readings (Hebrews 2:2-10; Luke 8:41-9:1) in the light of Daniel 8:16; 9:21-11:1; Joshua 5:13-15, Rev. 12:7-11.
Consider how the gospel readings from various jurisdictions for this Sunday clarify St. Paul’s difficult retort to St. Peter in Galatians concerning the Law, faith, and the faithfulness of Christ, and how the OT clarifies the meaning of the phrase “Son of God” used in all these passages!
What is sure and what is shallow? Our Great Vesper readings (Genesis 14:14-20, Deuteronomy 1:8-11, 15-17 and Deuteronomy 10:14-21) guide us in understanding what the fathers of the ecumenical councils have done, and in reading Titus 3:8-15 and Luke 8:5-15.
St. Paul told the Corinthians to “make holiness perfect in the fear of the Lord.” For some this sounds like “works-righteousness” and for others like the picture of an angry God. Instead, St. Paul echoes many OT texts that give tantalizing intimations of holiness to which we are called, participating in what has been done for us already.
This week’s readings for divine liturgy correct any notion we might have that the physical, material world does not matter. While the physical is ordered under the spiritual realm by God, it is also meant to be taken up into it, transformed. We see this careful balance and valuing of the spiritual and material worlds in the lives of the Theotokos and St. Edith of Wilton, as well as in the Old Testament narratives of the “fiery serpent” and the promised “new heavens and new earth.”
What do the martyrdom of John the Forerunner and the weakness of Herod have to say to twenty-first century North American Christians? Explore the implications of John’s beheading and St. Paul’s description of the Forerunner, with the help of Psalm 2 and Malachi 4.
This week Edith Humphrey considers the Dormition and Translation (Assumption) of the Holy Theotokos, using Old Testament passages as well as the book of Revelation in order to clarify why Holy Mary’s death as well as her assumption glorify the Lord Jesus, in an “echo” of the gospel.
Edith Humphrey takes us to Isaiah 8:13-18 and Psalm 107:23-31 for insight into St. Paul’s teaching on the people of God as the Temple, and Jesus’ rescue of the faltering apostle Peter on the water. Christ our God is the foundation of the Temple and the foundation of our faith, and issues an astonishing call—that we become signs in this age, showing forth His nature!
Here the Old Testament readings for Great Vespers and the New Testament readings for Divine Liturgy are used to illuminate the importance of councils and primacy in the holy Church—a Church that is visible and concrete, with a recognizable and divinely-ordained shape, just as our Lord actually took on humanity, and did not simply visit us in an “appearance.”
Professor Humphrey here tackles the difficult passage of Romans 10:1-10, showing that it echoes Deuteronomy 30. Here we see the mistake of interpreting the religion of Israel as a cold and legalistic religion of laws, and are called to generosity of spirit in praying for all who do not know Christ, including the Jewish people, whom St. Paul declares to be “beloved for the sake of their forefathers.”
Dr. Humphrey explores the meaning of “Memory eternal”, beginning with the idea of God remembering, and then going on to discuss what it means to remember “the least” who will be first—those whose names we may not know, but who have turned in costly faith towards the Lord.
Why is the Ascension of our Lord so important? Is it an event that concerns Jesus only, as Lord over all, OR is it an event that also concerns us? YES! Come explore the mystery as we look to the Old Testament for light on this!
Dr. Humphrey looks at the Gospel reading for Sunday and reflects on St. Photini as an example of one redeemed by Christ in spite of her background.
When the women came to the tomb, they declare HE is not here. Where have they taken HIS body. Dr. Humphrey explores the significance of the wording by looking into the Old testament.
As we approach the Feast of Feasts, Dr. Humphrey takes us again to the Old Testament to illumine the Paschal New Testament readings including the story of the Prophet Jonah as well as the Three Youths in the fire.
Dr. Edith Humphrey considers the Judges’ parable of the bramble and the trees, and the most famous of the Servant Songs of Isaiah, to illuminate the godly vs. self-seeking ambition, and the New Testament readings for this week.
As we approach the Sunday of the Adoration of the Cross during Great Lent, Dr. Humphrey reviews the scriptural passages which will be read and reflects on the obedience of Christ and our own obedience.
Dr. Humphrey takes us to the letter to the Hebrews for the Christian Hall of Fame as we approach the Sunday of Orthodoxy.
As we approach Meatfare Sunday, Dr. Humphrey reflects on the Epistle and Gospel readings in light of passages in Joel and Isaiah.
This feast, celebrated on February 2, is known in the Orthodox Church as The Presentation of Christ in the Temple. Dr. Humphrey takes us to the Old Testament to understand what was going on.