A Light to the Nations - Scripture Analysis Podcast

The Next Generation.

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 [https://open.substack.com/pub/alighttothenations/p/the-next-generation?r=1wf6e9&utm_medium=ios]

St. Anger.

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.

The House Of God.

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

Abba, Father.

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.

Porneia.

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 [http://sin.in/], including but not limited to sexual ones. In [http://sin.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.