In Galatians, Paul maintains that God’s promise to Abraham was implemented in Christ; and that this “freedom from the curse” was accomplished specifically through his going to the cross, essentially becoming a curse for us. The basis for his conclusion is neither philosophical or mystical, but is the same as in all his letters: Scriptural, that is, according to that which is written. Here his reference is Deuteronomy. Galatians 3 is a striking example of the Apostle’s strict approach to teaching. We see how he bases his conclusion solely on Scripture. He does not offer any ideas of his own, nor does he reach any conclusions that come from outside the text. He simply reads Scripture and reminds his hearers of what is said and shows them what is written. Even when he says “these two things are an allegory” in Chapter 4, we shouldn’t understand the term as a story that communicates some hidden meaning. Scripture never does that. We should hear Paul’s words (it’s actually a verb in Greek - “allegorized”) in the general sense of “metaphor,” that is, an example whose meaning is explained by the text itself. Notes :Genesis 15:6Ezekiel 34:23-24; 37:24Galatians 3:23-18; 19-20; 4:21-25Hebrews 7:27-28Psalm 2; 110זַרְעֶֽךָ (zar-e-kā) - seedσπέρματι (spermati) - seedἀλληγορούμενα (allēgoroumena) - allegorized“Passing Clouds” performed by Roger Limb.“Koran” performed by Delirium. Photo by Pixabay: https://www.pexels.com/photo/job-print-on-book-159679/

Most people, when they hear the story of Josiah and his priest rummaging through the rubble of the temple in Jerusalem and stumbling upon a scroll, fall prey to the hope that Josiah was a reformer. That he picked up the scroll, looked upon those who came before him, and thought: I can do it better. I can get it right this time.But that's the trap. That's the mistake. That's the arrogance--not just of Josiah, but of the one hearing the story.Had he only watched Star Trek.Had he seen what happens, over and over again, to the guy in the red shirt--the one who beams down to the planet with Kirk and Spock. The one standing there, amid ruins, staring at some mysterious artifact.Why is the planet in ruins? Where have all the people gone?What is this strange artifact?And just before the guy in the red shirt meets his inevitable doom, the real question emerges:Why did they keep it buried?Why were they afraid of it?More importantly, why am I holding this thing in my hands?Perhaps instead of uncovering it, Josiah should be praying for cover--in the wilderness.This week, I discuss Luke 8:17.Show Notesκρυπτός / א-ט-ם (aleph-tet-mem) / أ-ط-م (ʾalif-ṭāʾ-mīm)“To seal,” “to block,” or “to close securely.” In Arabic, أَطْمَ (ʾaṭma) can indicate “a strong building” or “fortification,” although this root is not as commonly used in contemporary Arabic."And there were shuttered windows (אֲטֻמוֹת, ʾăṭumōt) looking toward the guardrooms, and toward their side pillars within the gate all around, and likewise for the porches. And there were windows all around inside; and on each side pillar were palm tree decorations." (Ezekiel 40:16)"There were latticed windows (אֲטֻמוֹת, ʾăṭumōt) and palm trees on one side and on the other, on the sides of the porch; thus were the side chambers of the house and the thresholds." (Ezekiel 41:26)φανερός / ב-ח-ן (bet-ḥet-nun) / م-ح-ن (mīm-ḥāʾ-nūn)“Examining,” “testing,” or “distinguishing.” This root appears in various Semitic languages with similar meanings:Aramaic: בְּחַן (bǝḥan) – to test, try.Syriac: ܒܚܢ (bḥan) – to test, examine.Arabic: مَحَنَ (maḥana) – to probe, examine, or test a student.“Send one of you that he may get your brother, while you remain confined, so that your words may be tested (יִבָּחֵנוּ, yibbāḥēnû) whether there is truth in you. But if not, by the life of Pharaoh, you are certainly spies!” (Genesis 42:16)The name of the surah, al-Mumtaḥanah, sometimes rendered “She who is to be tested,” refers to the believing women tested in 60:10, the only occurrence of م-ح-ن in the Qur’an, as the term اِمْتَحَنَ (imtaḥana) as the imperative فَامْتَحِنُوهُنَّ ( fa-imtaḥinūhunna“test them!”). In Classical Arabic, م‑ح‑ن conveys “to test,” “to try,” “to examine,” or “to subject someone to a trial or hardship.” The noun مِحْنَة (miḥnah) means “trial,” “ordeal,” or “affliction.” ἀπόκρυφος / ס-ת-ר (samek-taw-resh) / س-ت-ر (sīn-tāʾ-rāʾ)Hiding, concealing, covering, or sheltering. The Arabic noun سِتْرًا (sitran) means a covering, a veil, or protection. لَمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا(lam najʿal lahum min dūnihā sitran)“…We had not provided for them any cover (سِتْرًا) from it (the sun).”Sūrat al-Kahf (18:90) الله يستر (allāhu yastur) literally means “God conceals” or “God covers.” In everyday usage, Arabic speakers often say it as an exclamation along the lines of “May God protect us!” or “God help us!” A prayer for protection or guidance in hardship, asking that God will hide something undesirable from public view, such as a fault or mistake, and that he will cover sins.

What’s Your Problem?Hearers of the gospel often put too much emphasis on Jesus’ death as death. In Scripture, death itself is not an issue since all are dust to dust. What carries more weight is the shameful way he was put to death - by crucifixion. While some deaths can be seen as noble and dignified, even heroic and glorious, crucifixion was abject and shameful. When Jesus says that anyone who comes after him must take up his cross and follow him (Mark 8:34), he doesn’t means to death per se, and not to the cross specifically, but in accepting the shame in full obedience, trusting only in God to vindicate him in his own time. This understanding of the Gospel sheds light on Jesus’ teaching that one should turn the other cheek when someone strikes you on one side. Included in my discussion of Romans 1:1-7 and 16-17 is an excerpt from Fr. Paul Tarazi’s audio commentary on Romans: “When someone wrongs you…let it go for heaven’s sake. The only Son of God was put to death on a cross, and you want to sue someone when they insult you? What’s your problem?”  Notes:Exodus 40:34-38Isaiah 53:10Mark 8:34, 38John 12:23, 32Romans 1:1-7, 16-7; 3:21-22; 8:2ὑπακοὴν - hypakōe (obedience)δόξαν - doxa (glory)וּכְב֣וֹד - ū-ke-bō-wd (and the glory)Orthodox Audio Bible Commentary by Fr. Paul Tarazi.“Passing Clouds” performed by Roger Limb.“Sing A New Song” composed and performed by Raphael Shaheen.Photo by Alem Sánchez: https://www.pexels.com/photo/grayscale-photo-of-the-crucifix-977659/

Evil always dresses in a garment of light. It hides in plain sight. It smiles. It’s friendly. It’s comforting. It’s dishonest. It appears as something it’s not.Take, for example, that seemingly innocuous campfire song all your children have been taught to sing at your silly church camps: “This Little Light of Mine.” Like a mother who possesses children; like a tribe that possesses land; like those who refuse to let go of what God destroys—or worse, those who wickedly imagine they can compensate for God’s will by loving their neighbor—like a spoiled child clamoring for a toy.Yes, this little hymn of the Antichrist twists the teaching of the Gospel of Luke into a fascist anthem that leads, at worst, to genocide—and at best, to a mind-numbing theology of the cult of self: the worship of money, human reason, community, and ultimately, state power.“This little light of mine?”Are you kidding me? Do you really think the place men dared not tread is now yours to share? Do you know what you’re talking about? Do you really believe the light upon which Moses dared not gaze is yours to adorn with coverings, like a pet?Think. No—do not think. Hear.To what did Luke refer in chapter 8 when he said lampstand? Container? Cover? What do any of these things have to do with you and your church camps?He who has ears to hear, let him hear.This week, I discuss Luke 8:16.Show Notesἅπτω / נ-ג-ע (nun-gimel-ʿayin) / ن-ج-ع (nūn-jīm-ʿayn)Greek: to set on fire. Hebrew: to touch, strike violently, reach, or afflict. The Arabic cognate نَجَعٌ (najaʿ) refers to 1. the effect of the action, 2. being effective, or 3. having an impact or benefit—for example, a statement or teaching; in modern usage, a medicine. In a nomadic context, it signifies the departure or migration of people or animals in search of pasture or sustenance.λύχνος / נ-ר (nun-resh) / ن-و-ر (nūn-wāw-rāʾ)Light, lamp. The Arabic cognate نُور (nūr) functions as “light” or “illumination.”καλύπτω / כ-ס-ה (kaf-samek-he) / ك-س-ى (kāf-sīn-yāʾ)Cover, conceal, clothe, drape, forgive. The Arabic verb كَسَا (kasā) means “to clothe” or “to cover.” Its triliteral root is ك-س-و (kāf-sīn-wāw). كسوة الكعبة (kiswat al-ka'bah) denotes the cloth that covers the Kaaba in Mecca.σκεῦος / כ-ל-י (kaf-lamed-yod) / ك-ي-ل (kāf-yāʾ-lām)Vessel, implement, tool. The Arabic word كيل (kayl) refers to a measure of grain. It denotes measuring, weighing, or apportioning something in quantities. The root is also related to the Hebrew function כול (kul), which can function as comprehending, containing, or measuring. In Arabic كُلّ (kulu) indicates all.κλίνη / מ-ט-ה (mem-ṭet-he) / م-ط-ط (mīm-ṭāʾ-ṭāʾ)Couch, bed, to incline, stretch downward, extend. The Arabic مَطَّ (maṭṭa) "to stretch" or "extend" shares a common Proto-Semitic root (m-ṭ-) with Hebrew:Hebrew מ-ט-ה (m-ṭ-h);Arabic م-ط-ط (m-ṭ-ṭ); Aramaic מטא (mṭʾ); Akkadian (maṭû)λυχνία / מ-נ-ר (mem-nun-resh) / ن-و-ر (nūn-wāw-rāʾ)Lampstand, light, menorah. The Arabic cognate of מְנוֹרָה (menorah) is منارة (manārah), which means candlestick, lighthouse, or minaret (the tower of a mosque), the lighthouse from which the call to hear scripture is announced to all. The triliteral root in Arabic pertains to light, illumination, or shining.اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ(allāhu nūru as-samāwāti wa-al-arḍi)”"God is the light of the heavens and the earth.”(Surah An-Nur 24:35)

When we insist on historicizing the biblical text, we diminish its value as a teaching. “Did that really happen?” we often ask and then look for verification. It is likewise a calamity when we hear Scripture as a philosophy, in Greek, the “love of wisdom.” The Bible was written against human wisdom, and its teaching is that true wisdom is to found in the words of instruction which proceed out of the mouth of God. Scripture is self-referential: to understand its teaching, our only reference can be the text itself. Only in the promise that it offers do we have hope (Romans 15:4). Join me in a discussion of Luke 17:12-19.“Sing A New Song Unto Me” composed and performed by Raphael Shaheen.