Sunday, January 5 - They Built Themselves High Places
Luke contrasts the scattering from allegiance to human institutions with the gathering under Christ, highlighting the tension between divine authority and human schemes.
“He who is not with me is against me; and he who does not gather with me, scatters.” (Luke 11:23)
Mothers, not women—mothers specifically—are exploited by the schemes of city builders. This distinction is important because women are often party to the weaponization of mothers.
I began this week’s monologue with a verse from Luke 11 because it is impossible to hear what Luke wrote about “scattering” until you hear clearly what he taught about point of reference.
As Matthew taught us earlier in the New Testament, you cannot serve two masters: You cannot serve the Hasmoneans and the Kingdom of God. You cannot serve Herod and the Kingdom of God. You cannot serve Caesar and the Kingdom of God. You cannot serve any institution and the Kingdom of God.
You are allowed one choice in the Bible: submit to him and gather for him and scatter as Jesus scatters, or submit to something else and gather against Jesus, which means you are the wolf, stealing sheep and scattering the Master’s flock.
All clergy are hirelings, but not all are wolves. Whether an assembly is full or not, who can tell who is gathering and who is scattering? None but him, and it has nothing to do with a church’s balance sheet.
Truly, truly, I say to you: the first three verses of Luke 8 carry the proclamation of the liberation of the mothers of Judah from the buildings of the Israelites, which are an affront to God.
This week, I discuss Luke 8: 1-3.
Show Notes
Μαγδαληνή / ג-ד-ל (gimel-dalet-lamed) / ج-د-ل (jīm-dāl-lām)
Μαγδαληνή (Magdalene) from the Hebrew מִגְדָּל (migdal) in the New Testament functions as “Mary Magdalene,” (Μαρία ἡ Μαγδαληνή), or “Mary of Magdala.” In Arabic, مجدل (majdal) a fortress, tower, or stronghold, can also function as something braided or woven tightly or strong.
“Then they said, ‘Come, let us build ourselves a city, with a tower (migdal) that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth.’” (Genesis 11:4)
“The Israelites secretly did things against the Lord their God that were not right. From watchtower (migdal) to fortified city they built themselves high places in all their towns.” (2 Kings 17:9)
Χουζᾶς / ח-ז-ה (ḥet-zayin-he) / ح-ز-ي (ḥāʼ-zā-yāʼ)
The Hebrew root ח-ז-ה (ḥet-zayin-he) can function as “to see” or “to behold,” typically in prophetic usage. In Arabic, حَزِي (ḥazi) refers to “an astrologer” or someone who interprets celestial phenomena to foresee events.
Σουσάννα / ש-ו-ש (shin-waw-shin) / س-و-س (sīn-wāw-sīn)
Transliterated from the Hebrew or Aramaic name שׁוֹשַׁנָּה (Shoshannah, “lily”), Σουσάννα (Sousanna), appears in the Septuagint in the text of the same name. Shoshannah can function as “lily” or “rose” in Hebrew and Aramaic usage.
שׂוּשׂ (sus): To rejoice or exult.
שׁוֹשׂ (shos): Rejoicing or delight.
The same root in Arabic سوس (sūs) is associated with managing, governing, or overseeing.
In this episode, Fr. Paul stresses the importance of going to the biblical text, not “going back, ” highlighting how Paul’s letters and even Luke’s Gospel were written to specific individuals, challenging the tendency to read these texts as universally applicable. We want to make Scripture timeless to elevate our power, but its power lies in its direct address to its original audience.
Iron Sharpens Iron
Fr. Aaron Warwick
Fr. Aaron and Jason Ewertt host Teach Me Thy Statutes on the Ephesus School Network.
Fr. Fred Shaheen
Fr. Fred hosts A Light to the Nations on the Ephesus School Network.
BOOK REVIEW — Roots of Scripture by Dr. Nicolae Roddy
Shepherd’s Note: Blaise Webster’s review of Roots of Scripture by Dr. Nicolae Roddy offers a thoughtful and incisive appraisal of this pivotal work in biblical studies. Highlighting Dr. Roddy’s central thesis, Blaise emphasizes how the prophetic literature emerged from the existential crisis experienced by Judahite priests after the destruction of Jerusalem, positioning their scathing critiques of societal decay as enduring lessons for confronting economic inequality, political corruption, and societal self-destruction. By framing Roots of Scripture as a complementary piece to the Very Rev. Dr. Paul Nadim Tarazi’s The Rise of Scripture, Blaise underscores the book’s broader significance within a growing movement that bridges rigorous scholarship with biblical reflection and a return to the text.
The lexicography of xi 息
Shepherd’s Note: Matthew’s exploration of connections between “breath” and “rest” across cultures highlights the universal human need to pause, reflect, and rejuvenate. From the etymological ties in Russian and Semitic languages to the visual and semantic evolution of the Chinese character 息, his analysis reveals a shared understanding of rest as both a physical necessity and a sacred act. It serves as a poignant reminder, particularly in an age of relentless productivity, that reclaiming rest is not only essential for individual well-being but also a radical act of resistance against dehumanizing cultural norms.
The Bible Does Not “Speak to Us Today”
Shepherd’s Note: In this episode of Vexed Andrea explores the impact of historical and cultural contexts on our ability to hear literature. Using Dickens’ A Christmas Carol as a focal point, she challenges listeners to resist the pull of modern reinterpretations. Instead, she advocates for immersing oneself in the time, culture, and language of the author’s world to gain a correct understanding of the text. Her thoughtful analysis underscores that true literary study demands a commitment to hear the text as its original audience would have—a foundational step in grasping the author’s intended message.
“Those to whom the people said,
‘Indeed, the people have gathered against you, so fear them.’
But it increased them in faith, and they said,
‘Sufficient for us is God, and the best disposer of affairs.’”
(Surah Al-Imran (3:173)
الَّذِينَ قَالَ لَهُمُ النَّاسُ
إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْ
هُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا
حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
(سورة آل عمران ٣:١٧٣)