Scripture with the Fathers

Beginning with a quick review of the ordinances about slavery and the social construct of the Ancient Near East we see how the Israelites' ordinances regarding slavery were far advanced from the cultural context from which they came. Is the God of the Old Testament different than the God of the New Testament? To answer that question, we discuss briefly the Code of Hammurabi, (cir. 1700 B.C.) a code of law pre-existing the ordinances given in Exodus chapters 21-23. We consider the JEDP hypothesis of source criticism and demonstrate that this hypothesis is refuted from the text itself. We read from Dr. Bergsma and Pitre and Origen, St. Cyril of Alexandria, St. Augustine and Pope St. Gregory the Great.

The Pharisees come to Jesus to "test (peirazo Gk.) him" This greek word is the same word that Jesus uses to respond to Satan in chapter 4, "You shall not tempt (ekpeirazo Gk. (put to the test)) the Lord your God." So in this verse, Matthew is showing us the malice or hardness of the hearts of the Pharisees. They ask about divorce and Jesus answer is so shocking that the disciples exclaim, "if such is the case of a man with his wife, it is not expedient to marry!" We first look to the OT references made by Jesus and the Pharisees and then look to a modern Catholic commentary (1953). We end with the commentary of St. John Chrysostom and St. Jerome to begin to unpack all of this.

Chapter 21 of Exodus begins with the laws regulating slavery. Unfortunately, many have suggested that this demonstrates that God endorses slavery. However, we must look at the Scriptures in their entirety, and how God moves His people to grow in justice, love and mercy. It is not God who changes, but rather man does, from slavery in Egypt to the formation of a nation under God as their King. We look to the Ignatius Catholic Study Bible, the prophet Ezekiel, St. Jerome and St. John Chrysostom and St. Ambrose to decipher what we should understand from these instructions from God to Moses. Is the God of the Old Testament the same as the God of the New Testament, or not?

We end with a prayer for those parents who have been the subject of a child or children's curse, pray for reconciliation and illumination of conscience of the children who have separated themselves from their parents for peace.

What is a talent as Matthew relates it here? What is a denarius? How then does 10,000 talents relate to 100 denarii? What does this mean for us who wish to be in the kingdom of heaven? We look to St. John Chrysostom and Origen to gain some insight as well as doing a bit of accounting math in order to understand the precarious place we put ourselves to ask for God's mercy and then demand justice from our fellow servants. What then will the Master do to us in justice? Here we touch on the Lord's prayer and the petition that asks God to forgive us just as we forgive our brother for just debts.

W look at God's Word and How He confirms that what he says is true and a reflection of the disposition of the heart and how sin that takes root there is soon to manifest in action. This is why Jesus tells his audience that "anyone who looks at a woman in lust has already committed adultery in his heart. At the end of the chapter, God instructs the Hebrews to make altars of natural earth and stones not hewn by human hands as it profanes it. We read from Haydock's Biblical commentary and the Ignatius Catholic Study Bible. We wrap up Exodus Chapter 20.

Jesus continues his fourth discourse in instructing the disciples (Apostles) on the authority He is bestowing to them to bind and loose sins. Then Peter, in what he believes is a statement of forgiveness greater than the law requires, suggests to Jesus that seven times would be the limit. Jesus then, referencing the prophecy of Daniel explains to Peter that their mercy must be equal to His, which is unlimited. At the same time, Jesus is confirming Peter's confession that Jesus is in fact the Son of the Living God. We hear from the Fathers and Dr. Hahn, Dr. Pitre and Dr. Bergsma for further insight.

In this episode we cover the tenth commandment and what it entails. We here from St. Thomas Aquinas to discuss the operations of the soul. We continue to look at the Catechism, St. Paul's letter to the Galatians, St. Chrysostom and St. Augustine to gain a handle what it means to "covet".

We discuss briefly the lost sheep and then go into our discussion about binding and loosing sins. Jesus gives us the process by which to correct a brother who has done us ill or caused injury, or sinned against us. We hear from St. Jerome, Pope St. Gregory the Great, St. Augustine, St. Hilary and Venerable Bede.

We explore the ninth commandment, thou shalt not covet thy neighbor's wife. What does this mean to covet? Who is my neighbor's wife? What about coveting thy neighbor's husband? Is that covered too? The previous eight commandments dealt with the actions of the body, while this and the next deal with the dispositions of the soul. We explore the operations of the soul, how they were affected by original sin and the answer for those disordered affections.

We continue our discussion about Temptations to Sin which is a far worse fate for those who would temp others than to fall into sin. The Fathers reiterate Jesus in saying that whomever it is in one's life that may cause one to sin or who is not one who "does the will of my Father," should be cut off from us. While it is painful to remove people from our lives, if they are leading us to sin, we cannot have them in our close circles. Jerome tells us it is better to be alone than to have many people around us and fall into hell.