The Next Generation.

In Scripture, the mercy of God is expressed in his extending life to the next generation. We hear this demonstrated in two parallel stories in the Gospel of Mark: one in the raising of Jairus’ daughter in chapter 5, and the other in the healing of the man’s son with a mute spirit in chapter 9. In both of these, we hear the same terminology, presented in the same sequence, found later in the New Testament when Paul speaks of Jesus being raised from the dead and then standing in that raised position. When we understand how these two verbs, ἐγείρω and ἀνίστημι, work, we realize why the English translation of the Nicene Creed says (following 1 Thessalonians) that Christ “rose again from the dead.”
Χριστός Ανέστη! Christ is risen!

Notes:
Joshua 4:5; 8:30-35
Mark 5:35-43; 7:24-30; 9:25-27
1 Corinthians 10:1-11
Galatians 1:1
1 Thessalonians 4:14
ἐγείρω - to raise up; to lift up
ἀνίστημι - to be raised up, to be in the raised, standing position

Music courtesy of Crystal Ball rehearsals.
Read the article on Substack -https://open.substack.com/pub/alighttothenations/p/the-next-generation?r=1wf6e9&utm_medium=ios

Don’t Try This At Home.

If you were to ask someone if Jesus ever got angry, they would probably say yes and refer to the story where he overturns the tables of the money changers. But that’s not accurate. All four of the gospels include a passage about Jesus overturning tables but in none of them does it say anything about his being angry. The noun ὀργῆς (orgēs),

anger, appears in Mark 3:5, and it’s a unique example of this word being applied to Jesus. When we are accustomed to understanding anger as sin, then this is a problem. In the gospels Jesus is presented like Isaiah’s suffering servant, one who does the will of his God and father without arguing, complaining or trying to figure it out. Moreover, in the gospels, as in Isaiah, it is the will of the Lord that his servant is bruised, is smitten. For no reason. In other words, he didn’t do anything to incur being struck. He is faultless, blameless - without sin. How then do we reconcile that with this passage from the Gospel of Mark?

Join me in a discussion of Mark 3:1-6.

Notes:
Matthew 5:21-22
ὀργῆς (orgēs) - anger

Abba Poemen of Egypt.

“Voodoo Who” and “Run Amok” performed by the Flesh.

Photo by Peter Dyllong: https://www.pexels.com/photo/intricate-stained-glass-angel-with-open-book-35869933/
“Koran” performed by Delirium.

Episode 80 -
Abba/Father.

Your Status Has Changed But Your Behavior Cannot.

Although the Lord’s Prayer does not appear in the Gospel of Mark, key elements of it are found in the passage where Jesus is praying In Gethsemane. One of these is the expression “Abba/Father,” a combination of Aramaic and Greek. Paul uses it in Galatians chapter 4 in his teaching on Christ as the son and heir of God. Using the example of adoption in the Roman regal system, he shows that those who receive the Spirit of the son also call God “Abba/Father;” they are sons of God, and thus, heirs of God through Christ. However, just as the heir who is a child is no better than a slave, so the inheritors of sonship through Christ. Their status may have changed from slaves to sons and thus heirs, but their behavior must still be that of a slave, in other words, they can’t do whatever they want; but must be bound to the will of their Kyrios, their Master, till he returns.

A discussion of Galatians 4:1-7.

Notes:
πειρασμός (peirasmos) - temptation, testing
Matthew 6:9-15
Mark 14:36
Luke 11:1-4
Romans 8:15-17

Photo by Juan Pablo Serrano : https://www.pexels.com/photo/father-and-child-s-hands-together-1250452/

Original music performed by Raphael Shaheen.

It is what you think it is. But it is not only that.

In the New Testament, the Greek word πορνεία (porneia) is commonly translated as “sexual immorality.” This term appears frequently in I Corinthians, and it becomes a central point in Paul’s teaching to his Gentile churches. Unfortunately, due to the influence of Puritanism and because of the different ways this word is rendered in English - fornication, licentiousness, lewdness - our understanding of porneia is usually restricted to matters of sexual behavior. We then conclude that the Corinthians in the first century must have been sexually depraved; or that Paul was so concerned with moral behavior that he considered it a key element in his presentation of the gospel. We should remember however that in his letters, Paul rarely if ever imports words or ideas that are outside of the Biblical story. His primary and most important reference in everything is Scripture. We should understand his use of porneia Scripturally, that is to say, according to the way it is used in the Prophetic literature. And in the prophets, specifically in Hosea and Ezekiel, “porneia” or “harlotry” is the classic Scriptural metaphor for turning away from God; thus it is the prototype of any and all kinds of sin, including but not limited to sexual ones.

In Scripture, God’s will is expressed in his commandments, the first of which is to love him by keeping his laws and statutes, and to demonstrate that love by caring for any and all needy brethren. That is why, in the letters of Paul, when he addresses any problem or issue, his ultimate reference is the way we treat others. It is never simply the issue itself - marriage vs celibacy, fasting vs eating, praying with head coverings vs with no covering; but it is always a matter of behaving in a way that is pleasing to the Kyrios to whom we are enslaved, that is Jesus Christ.

Join me in a discussion of 1 Corinthians 6:12-20.

Notes:
See also Hosea 2
See also Ezekiel 16, 23

Photo by ArtHouse Studio: https://www.pexels.com/photo/crop-man-with-tattoo-on-arm-reading-old-book-4530615/
Original music composed and performed by Raphael Shaheen.

1 Corinthians 12:27-13:7.

In his discussion of the spiritual gifts in 1 Corinthians 12, St. Paul uses the expression χαρισμάτων (charismaton).The root of this word is χάρισ (charis), grace. That means, as gifts, they are technically the property of the benefactor and are expected to be used by the recipient in accordance with the will of the benefactor. It is the spirit, that is God, who gives the gifts. And his will is summarized basically in the command to love. That is why Paul’s discussion of the different types of gifts is interrupted by a lengthy aside on love (Chapter 13 in its entirety). Love is the glue that binds together all of the gifts. The value of any of these spiritual gifts is not in the gifts per se, but in that they work for the συμφέρον (sympheron), the common good.

Notes:
Matthew 19:1-8
1 Corinthians 12:4-7

Original intro and outro music composed and performed by Raphael Shaheen.

Are You Talking To Me?

The real conflict in the story of Zacchaeus is between the ones who murmur that Jesus is going to be the guest of one who is a sinner and Jesus’ declaration that he is also a son of Abraham. That Zacchaeus received Jesus‘s invitation with joy and immediately made haste and came down from the tree should not surprise anyone who has been paying attention to Luke. We had heard, earlier in Luke, that Jesus’ mission was not to call the righteous but sinners to repentance (6:32). Zacchaeus, as a tax collector, would surely fit the bill. That’s why it is critical that we understand Jesus’ words in verses 9 and 10 as being addressed to the ones who are murmuring. The fact that he says that Zacchaeus is “also a son of Abraham” indicates he is addressing Jews, that is, ones who might consider themselves Abraham’s children based on genealogy. And he is presenting Zacchaeus as an example of one who through his behavior proves to be a true son of Abraham. This is precisely according to what John the Baptist had preached to them earlier in Luke: “Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God is able from these stones to raise up children for Abraham” (3:8).

Notes:
ἵστημι (histémi) - to make stand
πρὸς (pros) - to, towards
Luke 3:8; 6:32
Luke 24:36; John 20:19, 26; 21:4

“Ruff Enuff” performed by MonoNeon and Prince.

He did this once for all when he offered up himself.

In chapter 8 of Hebrews, Jesus is called the high priest who is seated at the right hand of the throne of the majesty in the heavens. He is then called the minister/or, more literally the “liturgist” of the sanctuary, that is, the holy place, which is called “the true tent pitched not by man but by the Lord.” There are two emphases in this part of Hebrews and they are related: one is on Jesus’ high priestly sacrifice being made in the heavenly Jerusalem; and the other is that the holy place where his performed this “once for all” offering is depicted as a tent! Some of us might be windering…couldn’t he do better than a tent? It sounds primitive. It sounds basic. And in the setting of a wilderness, a mere tent wouldn’t provide sufficient covering. But that’s exactly the point. All of the protection that Jesus, or anyone for that matter, needs is provided by God in his words of instruction. This motif of God leading his people in the wilderness and feeding them with his words is found throughout the biblical narrative, beginning with the Law all the way through the Four gospels. And consistently, what is emphasized is not how ornate or impressive the place is where those words are uttered, but rather the teaching itself. In Isaiah chapter 54, the announcement that the Lord’s people will be comforted and consoled is made using shepherd terminology; and the dwelling place of Sarah, the one who had been barren is depicted clearly as a tent:

“Sing, O barren one, who did not bear;

break forth into singing and cry aloud,

you who have not been in labor!

For the children of the desolate one will be more than the children of her who is married,” says the LORD.

2“Enlarge the place of your tent,

and let the curtains of your habitations be stretched out; do not hold back; lengthen your cords and strengthen your stakes.

3For you will spread abroad to the right and to the left, and your offspring will possess the nations and will people the desolate cities.”

In the epistle to the Hebrews, the “once for all” offering of Jesus is made not in an earthly temple but in the Jerusalem above; additionally the one who makes the offering is referred to as a “minister of the sanctuary,” which sanctuary is said to be a tent set up by the Lord. The instruction to us, as hearers of the text, is clear - we are to submit fully to the will of God; and we are to keep moving, since the habitation he has prepared for us is still ahead.

Notes:
Exodus 40:36-37
Mark 14:36
Romans 12:1
Hebrews 11:10

On The Priesthood by St. John Chrysostom.
“Bobbi Jo” performed by Prince.