Understanding the Scriptures

In this lesson, Carson examines the first thing Jesus says in Mark's Gospel, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel." (Mark 1:15) by looking back at its rich Old Testament background, especially as found in Isaiah 52. It is there that we discover the term "gospel," which indicates the long awaited restoration of the Davidic Kingdom: the Kingdom of David.

We then take an extended look at the Sermon on the Mount (Matthew 5-7), the first of five discourses Matthew's Gospel presents to us. It is in this famous sermon where Jesus, as the New Moses, indicates what he expects of his disciples. As Moses gave the Old Law (the Mosaic Law) after receiving it atop Mt. Sinai, so Jesus "went up on the mountain" (Mt 5:1) and gave the New Law. The Old Law was the positive law of the state, with the intention of showing the Israelites how to be good citizens. The New Law will demand sanctity, as we are called and empowered to become "saints of the Most High" (Daniel 7:27).

As an added bonus, this podcast episode will give new insight into the Lord's Prayer (Matthew 6:9-13) by examining its Old Testament backdrop. Each petition of this well-known prayer shares something in common that pertains to a prominent Old Testament theme. Listen to this episode to find out what that is!

In this lesson, Carson examines the theme of Jesus as the New Passover lamb. We are told in the Gospels that the Last Supper was specifically the Passover meal, which was celebrated by faithful Israelites once a year. This meal commemorated the Exodus of Israel from Egyptian captivity/slavery. When Jesus celebrates this feast, there is no lamb present at the meal - or is there? Jesus declares the unleavened bread of the meal to be his flesh, and he commands his guests to eat of it. Just as in the Old Passover, Israelites were commanded to eat of the sacrificial lamb, so we are commanded by Jesus to consume the flesh of the New Passover lamb of the New Covenant in the New Exodus!

We look closely at the Gospel accounts of the Passover and discover that Jesus the Passover meal unfinished with his apostles to go out to the Mount of Olives, for he had not yet partaken of the final cup, the 4th cup of wine, which is the cup of consummation. It isn't until the moment before Jesus gives up his spirit from upon the cross that Jesus partakes of wine. John tells us that Jesus said, "I thirst" from upon the Cross and partook of wine given to him from upon a reed; then, Jesus said, "It is finished," indicating that the Passover meal concluded with his death.

In the sixth chapter of his Gospel, Saint John faithfully records Jesus' Bread of Life Discourse where Jesus tells his audience that they must indeed eat his flesh and drink his blood. His audience interprets him literally, and Jesus explains what he meant by reaffirming this literal interpretation no less than six times! Not only that, but in four of these six re-affirmations, Jesus switches from the usual Greek word for "to eat" {fag-oh} to a rare literal Greek word {troh-goh} that cannot be interpreted figuratively. John then only uses this word in one other place in his Gospel: at the Last Supper. John does this in order to tie the Bread of Life discourse to the institution of the Eucharist, to teach us that it is in the celebration of the Eucharist that we fulfill Jesus' command to partake of his very own flesh and blood, which gives supernatural life to members of the Church, the New Israel.

In this lesson, Carson begins speaking of the resurrection of Jesus not with the Gospel narratives, nor with St. Paul's testimony of the Risen Christ, but with the Book of the Prophet Ezekiel, Chapter 37. It is here where we discover the theme of resurrection tied up with the idea that God will deliver his people from exile and restore them once again under David's royal successor, the son of David, the Messiah to come. So, when Jesus rose from the dead, a good Jew schooled in the Old Testament such as Saint Paul would see how it is now time for Israel to be restored, how exile is coming to an end, how it is time for sin to be forgiven.

We look at passages such as John 20:21-23, Acts 2:22-33 and 22:1-16, Matthew 9:1-8 and 18:15-20 and 28:18-20, and Chapter 15 of St. Paul's First Epistle to the Corinthians. As we examine these passages one by one, you will see how Jesus is present in the episcopal authority of his Church, how he restores Israel with the Gentiles in his Church by giving his apostles the authority to forgive sins. Ecclesiology (study of the Church), soteriology (study of salvation), pneumatology (study of the Holy Spirit), and eschatology (study of the end of time) are shown in unison as they are bound up with one another. We are saved corporately as we become members of the Church, and this salvation is none other than incorporation into the resurrected body of Jesus by means of the Holy Spirit, which will resurrect our bodies at the end of time to be like that of Jesus Christ's own resurrected body. This is the plan of God, his plan of Salvation History. Join us as we unravel the beautiful treasures buried deep in the riches of Sacred Scripture.

In this lesson, Carson discusses how Jesus perfectly fulfills the Old Testament in two main ways: (1) Jesus fulfills various Old Testament foretypes that point to him, and (2) Jesus is the answer to the building climactic story of the Old Testament. In this particular chapter, focus is placed on the first of these two means of fulfillment. Numerous Old Testament characters served as types or figures of Jesus. We get the English word "type" from the Greek term tupos {too-pos}: "impression, figure, or stamp." These types find their ultimate fulfillment in Jesus who is the antitype. The Greek term anti {an-tee} means "opposite to" or "in place of." So, the antitype is that which the type finds fulfillment in. This has been discussed previously in Chapters 2 and 3, and this lesson sums up our study of various major Old Testament types.

You will learn how Jesus is the New Adam, the New Noah, the New Moses, the New Israel, the New Isaac, the New David, and the New Solomon. The major characteristics of these prominent figures are mirrored in our Savior, as the authors of the Gospels are careful to point out. Throughout the course of Salvation History, God has prepared humanity for the climactic revelation of his Son. We are granted the blessing of 20/20 vision as we look back in hindsight and discover this gradual and beautiful divine work of preparation.

Jesus summed up the Sermon on the Mount with these words: "Every one then who hears these words of mine and does them will be like a wise man who built his house upon the rock; and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock" (Mt 7:24-25). Jesus' audience knew well of a famous wise man (Solomon) who built the most famous house of all (the Temple) upon the stone of foundation, which today is housed under the golden capped Dome of the Rock in Jerusalem. Like Solomon of old, Jesus builds his Church - the New Temple - upon Peter, the Rock. Almost two-thousand years later, that kingdom continues to thrive as it is united around the successor of St. Peter: the pope.

In this lesson, Carson shows how the birth of the Church is none other than the restoration of the Davidic Kingdom under the Son of David: Jesus the Christ. We spend our time analyzing the Christology (thinking and studying over who Jesus is) and the Ecclesiology (thinking and studying over what the Church is) that Luke presents to us in both his Gospel and the Acts of the Apostles, which is the sequel to Luke's Gospel.

When we look carefully at the details, we discover that Luke presents Jesus in royal Davidic terms to show that he is none other than the promised descendant of King David who will take up David's throne! Then, we discover that he subsequently presents the Church as the restored Davidic kingdom, united under her enthroned king: Jesus the Christ! This Church is governed by Jesus' vice-regents: the apostles who "sit on thrones judging the 12 tribes of Israel" (Luke 22:30) and their successors, the bishops. She renews her covenant with God by celebrating the royal sacrificial meal that Jesus instituted at the Last Supper, a meal Luke aptly describes as "the breaking of the bread" (Acts 2:42).

In this lesson, Carson looks back at the whole of Salvation History to better understand God's purpose for Israel, which is to be a light to the nations. Ultimately, this purpose is fulfilled in Jesus, who recapitulates Israel in his own person and mission. Due to his redemptive work upon Calvary (wherein he takes upon himself the curses of the Mosaic Covenant), the separation between Israel and the other nations is obliterated (See Ephesians 2:11-22). Jesus has made it possible for all of humanity to stand on equal footing in the covenant family of God, and so the Catholic Church - which is that family - incorporates both Israelites and Gentiles equally. "The nations" in Hebrew is goyim. In Greek, it is ethnos. In Latin, it is gentilis. We use the English term "Gentiles" to refer to all of those nations other than the nation of Israel, and in most all English translations of the New Testament, the Greek word ethnos is translated as "Gentile."

There is no need now for those ceremonial precepts as dictated by the Mosaic Law. Those precepts or commands served a temporary (albeit over a long period of time) purpose: to root out idolatry from the heart of Israel and to separate Israel from the Gentiles so as to rehabilitate Israel. God knew that Israel could not be ultimately be rehabilitated unless God gave this firstborn son of his a new heart (See Deuteronomy 30:1-8), and so the Law revealed Israel's sinfulness, showing Israel that it could not be holy without the gift of grace. Jesus Christ fulfills the message of the Prophets - especially Isaiah - by bringing about the possibility of worldwide blessing to all the families/nations of the earth as promised to Abraham in Genesis 22:18. His work of redemption results in the gift of the Holy Spirit, that grace Israel needed from the beginning to live in right relationship with its covenant bridegroom: the Lord God.

Plus, in order to restore all 12 tribes under the Messiah, the Gentiles must be incorporated, for the lost tribes of Israel are now indistinguishable from the Gentiles. When the Gospel goes out to the Gentiles, it is not going out just to non-Israelites, but to Israelites as well who have lost their national identity.

In this lesson, Carson looks at the person, history, and theology of one of the greatest saints in the 2,000 year history of the Catholic Church: St. Paul the Apostle. In this episode, we read from the writing of a presbyter, a Catholic priest, who wrote around 160 A.D. In it, we discover a description of what St. Paul looked like. We read from Eusebius of Caesarea's "Church History," wherein he describes the means by which St. Paul was martyred under the persecution of the Roman emperor Nero.

Before his monumental conversion to Christianity, Paul was a zealous persecutor of the Catholic Church. Why? What did he care if other Jews embraced the Christian Faith.. of what concern was that to him? Only by looking at the nature of first century Judaism and the sect of Judaism that Paul embraced - Pharisaism - we can understand why Paul was concerned about whether or not and how other Jews kept the Mosaic Law. On his way to persecute the Church in Damascus, Paul met the risen Jesus face to face, and that experience changed his life forever. Paul came to discover that his view of the Mosaic Law, his interpretation, was askew. This supernatural event turned one of the most formidable foes of the early Christians into their most powerful advocate.

Finally, in this episode, we look closely at St. Paul's Epistle to the Romans and discover a look at a new way of reading this famous text. This advance in Biblical studies is known in scholarly circles as The New Perspective. Join us as we take upon ourselves the mind of first century Judaism and read Paul's words afresh.

In this lesson, Carson first gives 12 characteristics of the Davidic Kingdom in the Old Testament. Since the New Covenant is a renewal and extension of the Davidic Covenant, we find these characteristics fulfilled by Jesus, Mary, Peter, and the Church in the New Testament. He then moves from a presentation of these 12 features to a quick examination of the whole of Matthew's Gospel. We move from chapter to chapter quickly to see how Matthew presents the New Kingdom in the pages of his Gospel narrative. This latter half of the episode is fast-paced and moves very quickly. As you listen to it, you will want to have a copy of Matthew's Gospel in front of you.

The Catholic Church is the Davidic Kingdom redeemed, restored, and transformed. It primarily resides in heaven with the Church Triumphant centered upon her king: Jesus the Anointed One (Messiah/Christ). The Church on earth or "the Church Militant" is the Kingdom in transit. She is in a pilgrim state as her members are purified and as they shed their sin by the means of transforming grace.

The 12 Characteristics of the Davidic Kingdom:

1. A Monarchy governed by its representative head: the King

Jesus is our King, and the Church is a monarchy, not a democracy.

2. The Davidic Covenant is made with David's seed (Hebrew: zera'h)

This is ultimately fulfilled in Jesus who is a direct descendant of David.

3. The King is anointed by a Levite, making him Messiah or Christ

Jesus is anointed by the Holy Spirit when baptized by John the Baptist, a Levite.

4. The Son of David is the Son of God

Jesus bears both of these titles throughout the Gospel narratives.

5. Jerusalem is the capital city with its own center located at Mount Zion

The Redemption begins in the Upper Room on Mount Zion; the Church is the New Jerusalem

6. The Temple is the architectural symbol of the Davidic Covenant

Both Jesus and his Mystical Body (the Church) are the New Temple

7. It is worldwide in scope, incorporating other nations.

"Catholic" means "according to the whole" or "universal" - composed of every nationality.

8. It is everlasting in duration, according to God's promises

It continues in the Church, which is the Kingdom restored: a Kingdom without end.

9. Its Law is found in the Wisdom Literature of the Old Testament

The Psalms play a central role in Catholic worship

10. The King's personal representative was the Majordomo or Prime Minister

Jesus establishes this office by giving Peter "the keys of the kingdom"

11. The King's own mother reigned as Queen

Jesus' mother, Mary, was assumed into heaven where she reigns as Queen Mother

12. Principal sacrifice is the Todah or "Thanksgiving" sacrifice in the Temple

The Eucharist (which means "Thanksgiving") fulfills this sacrificial offering.

In this lesson, Carson divides the lesson into four parts. First, he discusses the historical meaning of the term catholic. While it literally means "according to the whole" or "universal," when the early Christians first used this term as an identifier for the Church, they used it specifically to denote the true visible empirical Church from heretical or schismatic congregations or followings. We look at the first appearance of "catholic" in Christian literature, which is by St. Ignatius of Antioch in his Epistle to the Church in Smyrna. We also look at its usage in the Catechetical Lectures of St. Cyril of Jerusalem and two of St. Augustine's writings: The True Religion and Against the Fundamental Epistle of Manachaeus.

Second, we build upon the previous discussion of Peter from prior sessions with a quick review of Peter's primacy throughout the Gospels and Acts of the Apostles. This is a fast-paced sketch of how the Gospels present Peter as the head and representative of the group of Jesus' apostolic disciples. Often, we read the Gospels without noticing just how prominent Peter is, which says something of his successors in the life of the Church: the bishops of Rome.

Third, we look at the methodology by which the Church resolved a doctrinal dispute in Chapter 15 of St. Luke's Acts of the Apostles. How did the early Church handle differences in interpreting Scripture and understanding Christian doctrine? Did they allow for these divisive differences to remain unsettled... did they leave it up to the individual believer to determine by himself... or did they convene in an ecumenical council to hash it out and close the debate with a pronouncement by Peter and then accept the decision as binding upon all of the regional churches? Of course, the latter is the case, and so this is the Biblical basis for the ecumenical councils of the Catholic Church throughout history.

Fourth, and finally, we discuss the seven sacraments - especially those sacraments that are distinct to Catholicism - from the pages of Scripture. We focus in on the efficacy of baptism, the need for confirmation, the reality of holy orders, the call for the anointing of the sick, and the command for auricular (that is, audible) confession. Since we have already covered marriage and the Eucharist in depth in previous episodes, they are briefly mentioned.

So what are you waiting for? Listen in as we discover the Catholic Church in Scripture!

In this lesson, Carson gives the historical context surrounding St. John's Apocalypse, which is also known as "Revelation" - the final book of the canon of Sacred Scripture. Its genre is "Apocalyptic" literature, which uses highly visual and symbolic metaphorical language to describe and reveal God's purposes and actions surrounding the events going on in the world around us. The Greek term Apocalypsis literally means "to unveil."

The Book of Revelation is meant to be read as if it were written in the year 68 A.D. during the course of the Jewish-Roman War, which culminated in the destruction of Jerusalem and its central edifice: the Temple. Structured after both the Book of Daniel and the Eucharistic Liturgy of the early Christian Church, it reveals how this destruction of the holy city of Jerusalem is indeed the realization of divine judgment, the vindication of Christ and the Church, the end of the visible manifestation of the Old Covenant, and the appearance of God's kingdom foretold by Daniel in the form and ministry of the Church.

In addition, we take a close look at Jesus' Olivet Discourse, which foretells the impending destruction of Jerusalem as well as the "signs" that will precede this horrible event. Indeed, these signs were fulfilled before the advent of the Roman soldiers and the ensuing war.