The Naked Bible Podcast

Listeners of The Naked Bible Podcast take time to remember Dr. Michael Heiser. To support the podcast please go to nakedbiblepodcast.com.

Listeners of The Naked Bible Podcast take time to remember Dr. Michael Heiser. To support the podcast please go to nakedbiblepodcast.com.

In 1 Samuel 13-14 Saul throws away the Lord’s dynastic blessing by usurping priestly duties (that is, performing an unlawful sacrifice). Saul’s leadership become more erratic as God’s rejection of Saul has begun, this time putting the life of his own son, Jonathan, in jeopardy.

1 Samuel 12 is ostensibly Samuel’s farewell address as he yields power to Saul, Israel’s first king. The content of his address in the chapter is both more subtle and confrontational, though, to have it be a simply farewell. The text makes it clear that God will evaluate the new king (and every king) on the basis of their covenant loyalty, and that will in turn be made clear as to how the king takes heed to Samuel’s advice on being loyal to Yahweh. In the end, the chapter has a sense of foreboding as the monarchy is launched. God promises to remain faithful to Israel and its king but also warns the people through Samuel that straying off into idolatry will again yield divine abandonment.

1 Samuel 11 explores the inauguration of Saul’s reign as king of Israel. In the previous chapter, the prophet Samuel had given Saul several signs that his anointing was genuine and from the Lord. That validation ended with Samuel’s directive that Saul accompany him to Gilgal to renew the covenant. Saul failed to do this. In this chapter of 1 Samuel, we discover what Saul did instead of going to Gilgal. In one respect, the chapter records Saul’s lone real success as king with a victory over the Ammonites. But in another respect, it again sets the tone for Saul’s unfitness to be king. On a wider, more surprising note, this chapter also seems to reveal a connection back to the serpent of Genesis 3 as part of a motif that Israel’s kings were expected to be fulfillments of the promise of the seed of the woman overcoming the serpent.

In 1 Samuel 8 the people of Israel ask Samuel to choose a king to rule them, a king that would be like the kings of other nations (1 Sam 8:5). Samuel opposes the idea, interpreting the request as a rejection of his own leadership. God has an equally negative view of the request, but informs Samuel that the people have actually rejected Himself, not the prophet, in making the request. Nevertheless, God tells Samuel to anoint Saul in response (1 Sam 9, 10). In the previous episode of the podcast, we talked about how Scripture outside 1 Samuel 8-10 articulates a positive view of kingship, even marrying it to the messianic vision. In this episode we discuss how this perspective dovetails with the selection of Saul. OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

In 1 Samuel 8 the people of Israel ask Samuel to choose a king for them who would be like the kings of other nations (1 Sam 8:5). Samuel opposes the idea, giving rise to a larger interpretive question: Was Israel wrong in wanting a king? In this episode of the podcast, we explore the wider context of the “king making” section of 1 Samuel 8-10. Specifically, what do the Torah and other passages, specially those prior to 1 Samuel in the biblical storyline, say about kingship? Was the idea looked upon positively or negatively? OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

1 Samuel 7 is about Samuel’s emergence as the nation of Israel’s spiritual and military leader (i.e., a judge). The contrast with the house of Eli is again palpable. The main focus of this emergence is a revival in Israel and the subsequent conflict with the Philistine where, after a long absence, God fights for Israel certifying Samuel’s status. This episode comments on these items along with focusing on “the Baals and Ashtaroth” Israel must forsake. Some discussion is also given to the term Asherah (plural: Asherim). OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

Counterfeit Kingdom with Holly Pivec and R. Douglas Geivett

Back in 2017 (Episode 179) apologetics researcher Holly Pivec was our guest to talk about the New Apostolic Reformation (NAR), a movement that claims new revelation from God and new apostolic authority that is binding on followers of Jesus everywhere. In this episode of the podcast we catch up with Holly and her co-author, Dr. R. Douglas Geivett, via a discussion of their latest book on the NAR, Counterfeit Kingdom: The Dangers of New Revelation, New Prophets, and New Age Practices in the Church. Currently on sale!! Please click the book's link.

1 Samuel 5-6 continues the biblical saga of the loss of the ark of the covenant to the Philistines. Specifically, the chapters detail the fallout upon the Philistines as Yahweh chooses to punish them for taking the ark. The episode includes an interesting scene of cosmic geography and spiritual warfare (1 Sam 5:1-5). Most of the content, however, details Yahweh’s judgment of the Philistines, a judgment that involves the Philistines offering a “guilt offering” to Yahweh. This offering included objects or emblems that were designed to cajole Yahweh into relenting, and so the objects in some way telegraph what the punishments included. English translations have these objects as golden mice and golden “tumors” or “hemorrhoids” (Hebrew term: ʿophalim). This episode follows recent archaeological research that demonstrate there is a better way to understand the nature of the ʿophalim, one that makes this episode for adults only.

Article referenced: Aren Maier, “Did Captured Ark Afflict Philistines with E.D.?” BAR 34:3 (2008)

1 Samuel 4 details the loss of the ark of the covenant to the Philistines and the end of Eli’s priestly lineage. In so doing it is the fulfillment of God’s word to Samuel, the young prophet. In this episode of the podcast we talk about the loss of the ark and the nature of the ark itself, along with several other details of the passage that are less obvious to readers. 

1 Samuel 3 marks the call of Samuel to be a prophet. As such it furthers the demise of the house of Eli, a demise that will reach its climax in Chapter 4. In this episode of the podcast we take a look at some of the features of 1 Samuel 3, particularly in regard to its theophany, Samuel’s status as the “prophet like unto Moses,” and an interesting text-critical issue.

This episode of the podcast continues in 1 Samuel 2 through the end of the chapter. In 1 Sam 2:12-36 we are introduced specifically to how Samuel contrasts with the wicked sons of Eli, Hophni and Phinehas. The chapter raises questions about the nature of Samuel’s ministry, as well as the matter of the unidentified “man of God” that appears to prophesy against Eli.

The story of Hannah’s barrenness and faithful prayer to Yahweh for a child is well known to Bible readers. Yet there is much more to the story and her prayer than meets the eye. In this episode of the podcast we look at how this portion of 1 Samuel connects to the wider Old Testament, especially the patriarchs and David. We also devote some focus to issues and topics that arise in the text. Was Samuel a Nazirite? What is the significance of Elkanah’s genealogy? How is Hannah’s prayer a strike against the gods of Canaan?

Beyond the stories of Hannah and David’s battle with Goliath, the book of 1 Samuel tends not to be well known. This episode of the podcast kicks off a series covering the book. 1 Samuel is a theological history of the beginnings of Israel’s monarchy. There are not only many intriguing episodes in its pages, but it also teaches valuable lessons about accepting God’s sovereign rule and turning from half-hearted devotion. God is king in 1 Samuel and its content brings home that lesson.

Dr. Heiser answers your questions. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

Dr. Heiser answers your questions about Jude.

PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

Dr. Heiser answers your questions about Jude.

PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

The Afterlife with Dr. Justin Bass

In this episode of the podcast we continue our conversation with Dr. Justin Bass about the various terms we encounter in the Bible that describe the destination of the dead. If you’ve ever wondered about Gehenna, the Lake of Fire, Paradise, and Abraham’s Bosom, you’ll enjoy today’s episode.

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The Afterlife with Dr. Justin Bass

It’s expected that the Bible would have a good bit to say about the afterlife. But perhaps surprising are the number of different terms it uses to describe the destination of the dead, and the way afterlife ideas develop from the Old Testament to the New Testament. In this episode of the podcast, Dr. Justin Bass introduces us to some of the terminology. What exactly are Sheol, Hades, the Abyss, and Tartarus? Listen in to find out.

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In this last installment of the book of Jude (vv. 17-25), we take a look at several points of Jude’s theology, namely his Christology and fear of apostasy on the part of his audience. Jude continues to hammer away at the fact that the false teachers about which he has warned his audience were predicted—and are predictable in their ungodly conduct and desire to sow discord among believers.

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In Jude 14-16, the author continues the theme of the judgment of his opponents, the false teachers. In this instance, Jude cites the book of Enoch (1 Enoch 1:9) specifically to make his case. In this episode, we discuss the implications of Jude’s citation of 1 Enoch and the Old Testament sources from which the verse in 1 Enoch derive.

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In Jude 11-13, the author continues his portrayal of, and warning against, false teachers using three archetypal Old Testament episodes of rebellion and sin. In these verses, Jude compares the false teachers and their content to the rebellion of Cain (Gen 4), the betrayal of Balaam (Num 22-25), and the rebellion of Korah (Num 16). What is it about these three Old Testament episodes that led Jude to use them to describe the false teachers he opposed? Was Jude tapping into Intertestamental Jewish tradition to do so? Find out in this episode.

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One of the oddest verses in the short epistle of Jude is Jude 9, which describes some sort of struggle between Michael the archangel and the Devil (Satan). Many commentators see an allusion to Zechariah 3, but in this episode we take a different perspective about the meaning of this verse. Rather than Zechariah 3, certain features of Old Testament cosmic geography are a better backdrop to this odd passage.

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In the book that bears his name Jude has compared the false teachers he opposes to the heavenly villains of Genesis 6:1-4 (see Part 3). In this episode, Jude continues this literary and theological strategy by comparing the false teachers to the wicked in Sodom and Gomorrah. While we associate those two Old Testament cities with a particular sin of the flesh, Jude has something more dramatic in mind.

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In Jude 6 the author introduces his readers to a group of angels that sinned against God. They failed to “stay within their own position of authority, but left their proper dwelling.” As a result, these angels are “kept in eternal chains under gloomy darkness until the judgment of the great day.” The verse is both clear and yet raises many questions. In this episode we take a look at the angelic sin of Jude 6 and its textual relationship to both 2 Peter 2:4 and the book of 1 Enoch. Doing so produces clarity for understanding to what Old Testament event Jude alludes and why he injects it into his condemnation of false teachers.

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This episode focuses on Jude 4-5. In Jude 4 the false teachers who are Jude’s opponents are said to have long ago “been designated for condemnation.” What does this phrase mean? In Jude 5 the author shocks his readers by informing them that it was Jesus who saved the Israelites from Egypt. Not surprisingly, that verse is controversial. Join us as we unravel Jude’s comment and show how it relates to the Old Testament’s theology of a Godhead, the ancient “two powers in heaven” doctrine.

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The letter of Jude is one of the shortest books in the Bible. Its content, however, is dense, offering a variety of fascinating topics for study. In this episode of the podcast we embark on a series book study of the epistle of Jude. Join us for Part 1! OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

Dr. Heiser answers your questions. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL Article referenced: WHERE WAS TARSHISH?

Over the past two years Dr. Heiser has been asked a number of times to respond to the book Demons and Spirits in Biblical Theology: Reading the Biblical Text in its Cultural and Literary Context, by John H. Walton and J. Harvey Walton (2019). The book runs quite contrary to Dr. Heiser’s own work. In this episode Dr. Heiser responds to the book’s content and how he fears it might be used by opponents of the faith.

Hollywood Heroes with Frank Turek

Millions of people around the world are captivated by fantasy and superhero films. What explains their popularity? According to our guest, apologist Frank Turek, it’s because we long for “another world” that we were really made for, and we are enchanted by someone who will bring us there—someone who will fight evil and transport us safely to a world where there is no pain, suffering, or struggle.  In this episode of the podcast we meet Frank Turek and get introduced to both his ministry (CrossExamined.org) and his latest book, co-authored with his son Zach, entitled Hollywood Heroes: How Your Favorite Movies Reveal God. Join us for some worthwhile apologetics discussion! Coupon code Heiser52722 is good for 20% off Hollywood Heroes: How Your Favorite Movies Reveal God

Dr. Heiser answers your questions. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions.

The World Turned Upside Down - Mike's book will be $5 (free shipping) through the end of June. The coupon code is STRANGER5 or the discount is applied automatically if you click the link. The book and video bundle will be $10 (no discount code needed). PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

The Queen of Heaven with Dr. Peter Goeman

The “queen of heaven” is an enigmatic deity figure that appears in Scripture in a handful of verses (Jer 7:18; 44:17-19, 25). Who was the queen of heaven to whom the people of Judah were offering idolatrous sacrifice? What can be known of her? Can she be identified with a named ancient Near Eastern goddess? This episode of the podcast entertains these and other questions with our guest, Dr. Peter Goeman.

In the preceding episodes, we’ve seen how Paul reconfigures Old Testament faith, faithfulness, Torah keeping, and Israel’s election in light of the work of Jesus and his own encounter with the risen Christ. In this final episode of our series on Paul’s use of the Old Testament in Romans, we look at how Paul’s reconfiguring of these doctrinal elements factors into Romans 12-16, the epistle’s section on practical Christian living. Paul’s theological outlook does indeed influence how he articulates what life in the believing Jew-Gentile community of Jesus followers should look like.

In the preceding episodes, we’ve seen how Paul reconfigures Old Testament faith, faithfulness, and Torah keeping in light of  the work of Jesus and his own encounter with the risen Christ. In this episode we look at how Paul recontextualized Israel’s election in light of Christ as the risen messiah. Specifically, we’ll look at Paul’s use of Hosea in Romans 9, and how Paul sees Hosea’s words describing God’s election of Israel as including Gentiles, thus reconfiguring the concept of election.

In the preceding episode, we saw how Israel’s elective vocation was reconfigured by Paul to focus on the work of Christ and the resurrection. The focus was Romans 1-3 and how Paul understands faith/faithfulness and Torah keeping. In this episode the template of the faithfulness of Jesus, the faith of the individual believer, and the matter of works (specifically circumcision) are articulated by Paul using the story of Abraham in Romans 4. Again, Paul contextualizes the Old Testament in light of the work of Jesus and his own encounter with the risen Christ.

To this point in our series on Paul’s use of the Old Testament we’ve focused on Paul’s “storied reading” of the Old Testament—specifically, how the Old Testament profile of messiah emerges. In the last episode we talked about how Malachi sets up Romans in terms of Israel’s covenant failure and the expectation of a divine messiah. In this episode we look at how the theme of Israel’s elective vocation is reconfigured by Paul to focus on the work of Christ and the resurrection. In Romans 1-3, this will take the form of how Paul understands faith/faithfulness and Torah keeping.

The book of Malachi closes our English Old Testament. Because of its position and status as one of the “minor prophets,” this book is one of the more neglected in the Bible. What possible relevance could it have for the messianic profile discussed in preceding episodes of this series? How does it relate to Paul? Surprisingly, Malachi is the perfect set up for what Paul does with the Old Testament in his writings. Listen to find out how!

Like the previous episode, this discussion with Dr. Matt Halstead takes us to Daniel 9, a passage that uses mashiach (“anointed one”) twice, as well as the verb mashach (“to anoint”). The passage has historical fulfilment roots in the second century B.C., but also is referenced later by Jesus as something awaiting fulfillment.  In this episode we consider what Daniel 9’s contribution to the messianic profile we’ve been building in this series.

In the previous episodes with Dr. Matt Halsted, we discussed how trying to articulate the Old Testament’s messiah merely by appeal to passages that contain that word (Hebrew, mashiach) was fundamentally misguided. To this point, we’ve explored reading the Bible as story, understanding prophecy as “act, then re-enactment,” and a series of motifs that provide us with elements of a messianic resume (Davidic dynasty language, sonship, the seed/offspring, “branch” language, and servanthood themes from Isaiah). In this episode we turn to Daniel 7 to introduce another resume element—the “son of man” language intimately associated with ruling the nations in the divine council scene of that chapter.

In the previous episodes with Dr. Matt Halsted, we discussed how trying to articulate the Old Testament’s messiah merely by appeal to passages that contain that word (Hebrew, mashiach) was fundamentally misguided. In the previous episode with Dr. Halsted, we took a look at the merging of “messiah language” (various story elements and motifs) with “David language” (motifs about his dynasty and catch phrases like “branch” and “servant”). This episode continues that discussion with specific concentration on the Servant of Isaiah.

In the previous episodes with Dr. Matt Halsted, we discussed how trying to articulate the Old Testament’s messiah merely by appeal to passages that contain that word (Hebrew, mashiach) was fundamentally misguided. What was needed, we concluded, was a “storied approach” to the Old Testament. We begin that journey in episode 413. In this episode, we take a look at the merging of “messiah language” (various story elements and motifs) with “David language” (motifs about his dynasty and catch phrases like “branch” and “servant”).

In the previous episode with Dr. Matt Halsted, we discussed how trying to articulate the Old Testament’s messiah merely by appeal to passages that contain that word (Hebrew, mashiach) was fundamentally misguided. What was needed, we concluded, was a “storied approach” to the Old Testament. We begin that journey in this episode, considering not only why it is important to approach the Old Testament as a story (as opposed to a textbook or reference work), but how doing so reveals important motifs along the way. These story elements provide a framework for understanding the Old Testament salvation plan of God through a human being, one who was also the son of God, who only later would be called “messiah” in a handful of passages. The motifs, it turns out, are far more important than that single term.

Many Bible students would be shocked by the fact that many scholars, including a number in evangelical ranks, believe the New Testament portrayal of Jesus as Messiah is basically foreign, or goes creatively beyond, what the Old Testament says about Messiah (Hebrew: mashiach). In this episode, Dr. Heiser and Dr. Matt Halsted chat about the problem of building a messianic profile on just the word mashiach. Though problematic, this strategy is at the heart of the notion that the Old Testament messiah-talk does not align with the New Testament Jesus.

Many Bible students are unaware of the controversy surrounding how Paul (and other New Testament writers) cite the Old Testament. This is not only a question of taking the time to notice how Paul’s citations alter Old Testament verses, but also because of how we are conditioned to think about hermeneutics, the science and art of biblical interpretation. In this episode, the first of a series on the subject with guest scholar Dr. Matt Halsted, we survey why the issue is important and the sorts of controversies to which it leads.

Dr. Heiser answers your questions.

Dr. Heiser answers your questions.

Jesus and the Old Testament with Chad Bird Naked Bible Podcast listeners are familiar with concepts like Hebrew word studies and the centrality of Christ in the biblical storyline. Two recent tools for the layperson in both these areas have recently emerged to help Bible students begin working in both areas for personal Bible study. Both have been produced by our guest on today’s episode, Chad Bird, who podcasts and teaches regularly on biblical studies, particularly the Old Testament. Join us as we discuss Chad’s two books, Unveiling Mercy: 365 Daily Devotions Based on Insights from Old Testament Hebrew and The Christ Key: Unlocking the Centrality of Christ in the Old Testament. (use code NAKEDBIBLE25 or click link and it's auto-applied to all 1517. products)

Exodus Old and New with L. Michael Morales Listeners to the podcast are no strangers to the book of Exodus. Our series on that book of the Torah took almost a year. In this episode of the podcast we welcome Old Testament scholar Dr. L. Michael Morales to the podcast to revisit the exodus event in biblical-theological history. Rather than looking at the exodus in granular detail, this time we’re taking a wide-angle perspective, toward how the content of that Old Testament book informs the way the work of Jesus is described in the new testament as a new exodus—a new deliverance from spiritual bondage—complete with a new and better Moses. Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020) use code NBPOD21 for 40% off online and through customer service, with free U.S. shipping (offer expires 2/8/22).

The podcast brings the year to a close with a special guest and resource for listeners, and with a look to the future of the podcast. Join us as we chat with Johnna McKinnon about Live In Context, a small group content resource that focuses on the supernatural worldview of the Bible Dr. Heiser writes about in many of this books. In addition, find out what’s next on the podcast in 2022. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions about Revelation. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions about Revelation. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions about Revelation. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions about Revelation. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL NEW BOOKS AVAILABLE NOW:

Who Is Like You, among the Gods?: A Prayer Digest Based on the Original Biblical Languages John's Use of the Old Testament in the Book of Revelation: Notes from the Naked Bible Podcast

Dr. Heiser answers your questions about Revelation. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Dr. Heiser answers your questions about Revelation. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

Miracles Today with Dr. Craig Keener

Do the sorts of miracles we read about in the book of Acts and the New Testament epistles happen today? Is there any reliable source material for documenting such miracles? Why does it seem miracles happen less in the modern world than earlier eras? Does the culture have something to do with it? Or are miracles today an unreasonable expectation? In this episode of the podcast we talk with the scholar who has devoted more time and attention to miracles than any other in this or the past century, Dr. Craig Keener. More specifically, the focus of our discussion is Dr. Keener’s new book, Miracles Today: The Supernatural Work of God in the Modern World (Baker Academic, 2021). (click link to save 30%)

Note: all the profit from the sales of Dr. Keener’s book go to missionary entities.

Beginner Guides to New Testament Studies with Dr. Nijay Gupta For those who love to study Scripture, it is easy to discern rather quickly that to really move into in-depth Bible study takes serious tools and some mentoring. How does one go about choosing the best tools for Bible study? What are the most significant debates among scholars who spend their whole lives studying Scripture? Why do those debates exist? What are the interpretive sides and rationales adopted by scholars? In this episode of the podcast, we talk with Dr. Nijay Gupta to gain some understanding on the New Testament side of biblical studies. Specifically, Dr. Gupta has produced important resources for evaluating New Testament commentaries and for getting up to speed on the controversies that rage in the study of the New Testament. 

Books under discussion:

Gupta, Nijay K. The New Testament Commentary Guide: A Brief Handbook for Students and Pastors. Bellingham, WA: Lexham Press, 2020. (click the link for a discount on both digital and print or enter NTGUPTA manually at checkout. Expires November 30th, 2021)

Gupta, Nijay K. A Beginner’s Guide to New Testament Studies: Understanding Key Debates. Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2020. (click link to save 30%)

Revelation 21-22 is John’s climactic vision of the new Jerusalem and new earth. In Part 1 we looked at how Israelites thought about the concept of “temple” and how that concept led John to conflate the expectation of a new temple and see fulfillment of that expectation in a city (the new Jerusalem) and restoration of the cosmos in a new Eden. In this episode we walk through Rev 21-22 with an eye toward discerning specific Old Testament contexts behind the content of a range of items in these chapters.

Revelation 21-22 is John’s climactic vision of the new Jerusalem and new earth. Not unexpectedly, there are deep Old Testament roots underlying his vision. But it is often a surprise to note that John specifically informs us that his end of days vision about the new, forever presence of God on earth does not include a new temple (Rev 21:22). What do we make of this absence give the Old Testament expectation of a new temple after the exile of Israel has been completed? This episode focuses on the broad Old Testament context of Rev 21-22 by examining Israelite “temple consciousness” before and during the exile. How did Israelites think about the concept of “temple”? How does that help us see what John is trying to communicate?

The New Perspective on Paul, with Dr. Kent Yinger

The “new perspective on Paul” (NPP) has been one of the most talked-about and debated topics within New Testament studies for the last forty years. But while the topic title is familiar to many, identifying what the NPP is (and is not) presents more of challenge to Bible students. In this episode, Dr. Kent Yinger, the author of a well-written and accessible introduction to the NPP, helps us navigate what NPP is, why it’s important, and how it brings questions about Paul’s view of the Law, Judaism, and Christ into sharper focus.

Book:

Kent L. Yinger, The New Perspective on Paul: An Introduction. Cascade Books, 2011.

Article mentioned:

Thielman, Frank. “Law.” Edited by Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Dictionary of Paul and His Letters. Downers Grove, IL: InterVarsity Press, 1993. 

Since the time of the Protestant Reformation, interpreters of Paul’s writings have struggled to resolve the tension of the apostle’s statements that we are saved by grace solely through faith (Eph 2:8-9) and also “to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life” (Rom 2:7). If we do not receive eternal life, Paul asserts “there will be wrath and fury” (Rom 2:8). How are these ideas to be resolved? Is Paul self-contradictory or confused? We investigate these questions, especially the idea of the righteous and unrighteous being judged “according to deeds” in Paul’s theology, with Dr. Kent Yinger, whose dissertation (later published by Cambridge University Press) focused on the problem.

Kent Yinger. Paul, Judaism and Judgement According to Deeds. SNTS 105; Cambridge 1999

In the previous episode (Rev 19, Part 2) we looked at how John’s use of the Old Testament, especially Ezekiel 38-39, more or less proves that Revelation 16-20 cannot be read as a linear sequence of events, but as a series of cycles that describe the same series of events leading to the return of Jesus and the destruction of the Beast. In this episode we explore one major difficult for this approach: If, as this approach validates, the “kingdom” and “thousand year” language used in the book actually refer to the present Church Age, how is it that Satan can be said to be “bound” and imprisoned during the present Church Age. This seems absurd and some answers to the question are weak. Listen as we propose a different explanation, one that dovetails beautifully with the Deuteronomy 32 worldview articulated in Dr. Heiser’s The Unseen Realm and Demons books.

Is the battle of Armageddon in Rev 19:11-21 unique in the book of Revelation—or is it alluded to elsewhere? Of what importance is that question to how we read Revelation 16-20? Armageddon, as John tells us, is “in the Hebrew tongue” Har-Magedon (Rev 16:16). We learned in Part 1 of Revelation 19 (and in Dr. Heiser’s book, The Unseen Realm) that this term refers not to Megiddo, but to a final apocalyptic conflict for and at Zion/Jerusalem. In this episode we look at how John uses Ezekiel 38-39 (Gog / Magog conflict) in particular for his description of this end times battle—for events both prior to, and following, the second coming of Christ. How does this make sense? Listen to the discussion!

The major focus of Rev 19:1-10 is the marriage supper of the Lamb (vv. 6-10). This meal, a celebration of the victory over the Beast and his followers, is the climax of an ancient Old Testament motif: the “meal with God” or communal meal in God’s house where the Lord is present with his people. Old Testament examples include Genesis 18; Exod 24:9-11, while New Testament instance run from the feeding of the 5,000, the Last Supper, and celebration of the Lord’s Table. The marriage supper of the Lamb is the final eschatological, messianic banquet, an event that includes believers from every tribe and nation.

Revelation 17-18 overlaps a good deal with elements in preceding chapters, most notably 13-16. In those earlier chapters readers were introduced to the Beast, the symbolic representation of anti-Eden chaos drawn from Daniel 7; Babylon as a metaphor for that system and cipher for the present enemy of John’s day, the Roman Empire; and the judgment of the nations—unbelievers who have aligned themselves with the Beast and Babylon against the true God and his people. Chapters 17-18 continues these themes utilizing other imagery and language from the Old Testament. Collectively, chapters 13-18 lead to the confrontation at Armageddon (har-mageddon), the mount of Yahweh’s council assembly, between the returning Christ, Yahweh incarnate and risen, and the Beast (Rev 19). In this episode we explore John’s use of the Old Testament and specific themes related to Psalm 82 and the Day of the Lord judgment of the fallen gods of the Deuteronomy 32 worldview, the Babel rebellion, in setting up this climactic confrontation.

Dr. Michael F. Bird is a well-known New Testament scholar and theologian from Brisbane, Australia. After serving in the military as a paratrooper, he completed his PhD at the University of Queensland. Dr. Bird is currently the Academic Dean and Lecturer in Theology at Ridley College in Australia. in 2013. Dr. Bird has written or edited many books in the areas of New Testament and Christian theology, several of them aimed specifically for lay Christians. Among these are How God Became Jesus (a response to Bart Ehrman’s How Jesus Became God), What Christians Ought to Believe: An Introduction to Christian Doctrine Through the Apostles’ Creed, and Jesus the Eternal Son: Answering Adoptionist Christology. In today’s episode we chat with Dr. Bird about two of his books: Evangelical Theology and Seven Things I Wish Christians Knew About the Bible.

Books David C. Mitchell, Messiah ben Joseph (Campbell Publications, 2016) David C. Mitchell, Jesus: The Incarnation of the Word (Campbell Publications, 2021) David Mitchell homepage

Book: David C. Mitchell, The message of the Psalter: an eschatological programme in the Book of Psalms. JSOTSup 252; Sheffield Academic Press, 1997; now republished (self-published and available on Amazon) David Mitchell homepage

Revelation 14 looks back at the 144,000 (see episodes 372, 373), the sealed counterparts to those who bear the name and mark of the Beast (Rev 13). The chapter includes messages from various angels who initiate the judgment of the wicked nations and their gods at the Day of the Lord. In this episode we discuss the Old Testament imagery used to describe this judgment, including the Fall of “Babylon,” the winepress of God’s wrath, and the harvest of the earth with the sickle.

Revelation 13 is known as the chapter about the Beast whose number is 666. However, the chapter actually describes two beasts. There are several Old Testament passages from which the descriptions of these beasts may derive. While people are familiar with the number 666, and that this number is also the name of the Beast (antichrist). The idea of “bearing the name” has a secure Old Testament context, one that largely goes unnoticed in the theorizing about the number of the Beast.

The imagery of Revelation 12 is familiar to many Bible readers. A woman with twelve stars around her head gives birth to the messiah child, after which that child is caught up to God and his throne, the response to which by Satan (the Dragon) is a spiritual war. The astronomical elements of the vision were addressed earlier on this podcast in Episode 138. In this episode, we focus on the relationship of various images, metaphors, and numbers to Revelation 11 along with the Old Testament contexts for all of those elements. Who is the woman? How should we understand the numbers? How does this relate to the persecution of believers described earlier in Revelation? How will these events play out?

Revelation 11 is well known for two major items: the two witnesses and the reference to the temple court. Both are controversial. Who are the two witnesses? Are they individual people? Old Testament prophets who did not die (Enoch, Elijah)? Are they symbolic? Does the temple reference in Rev 11:1 mean the temple was still standing when Revelation was written, thereby suggesting the book’s events were fulfilled in or by 70 A.D.? What are the meaning of the numbers John uses (1,260 days, 42 months), and how do those numbers relate to similar or identical language in the book of Daniel? How did Jews of Jesus’s day understand all these items? In this episode of the podcast, we work through Revelation 11 to contextualize the content in light of the Old Testament and Second Temple Judaism.

The Bedrock of Christianity with Dr. Justin Bass

Dr. Justin Bass is a scholar of biblical studies and apologetics. In particular, his work addresses the weaknesses of Jesus mythicism and skepticism about the resurrection of Jesus. He is currently teaching at Dallas Christian College and teaching courses online at Jordan Evangelical Theological Seminary in Jordan and Asian Christian Academy in India. For more about Dr. Bass go to Justin W. Bass (justinwbass.com)

Revelation 10 is a hiatus from the trumpet judgments. The chapter describes a “mighty angel” who holds a scroll that the awestruck John will take from his hand and eat. This odd language has Old Testament precedent in Ezekiel. However, it is the angel that has drawn the most attention from scholars. This angel is simultaneously described with phrases that have occurred earlier in the book—in descriptions of God and Jesus. Is this confusion on John’s part, or a theological contradiction? This episode addresses those questions.

Revelation 9 reveals John’s vision of the fifth and six trumpet judgments. Several interpretive issues are immediately apparent? What is the nature of the angel with the key to the bottomless pit (Rev 9:1)? Is this angel the same or different than that in Rev 9:11 or Abbadon/Apollyon? Who or what is being released from the bottomless pit (Rev 9:3-11)? These questions take the reader into the wider question of whether Revelation’s apocalyptic descriptions should be read in terms of modern analogies. In this episode we discern how the release of evil supernatural beings from the bottomless pit has clear connections to how Second Temple Jewish texts and 2 Peter describe the imprisoned Watchers, the sons of God of Genesis 6:1-4 infamy, and how the odd descriptions of those beings in insect and animal form have clear, abundant antecedents in the Old Testament.

Revelation 8 begins the vision of the first six trumpets. In Part 1 of our look at this chapter, we looked at features of the first six verses, such as the Lamb’s opening of the seventh and final seal on the scroll from Revelation, the accompanying silence in heaven 5, and the seven angels in the scene. In Part 2 we discuss verses 7-13, a description of the first four trumpet judgments. The Old Testament context of these four trumpet judgments reveals clear connections to the exodus plagues and the Deuteronomy 32 worldview.

Revelation 8 begins the vision of the first six trumpets. The sequence is kicked off by the Lamb’s opening of the seventh and final seal on the scroll from Revelation 5. The chapter raises some immediate questions: How are we to understand the silence in heaven? Who are the seven angels? Do the ensuing trumpet judgments have an Old Testament context? This episode of the podcast answers these questions and prepare us for the judgment sequence through the remainder of Revelation 8 and Revelation 9.

This episode continues our discussion of Revelation 7 and the 144,000. The discussion includes Revelation 14, a second passage referencing the 144,000. This latter passage adds an interesting descriptive detail, one that leads some scholars to wonder if the 144,000 have some relationship to the Book of the Watchers (1 Enoch), a work that elaborates on the fall of the sons of God of Gen 6:1-4. This question leads our episode, but we also discuss the early church tradition about the omission of the tribe of Dan from the tribes from which the 144,000 derive. Is the omission an indication that the Antichrist comes from Dan? Lastly, we consider the reference in Rev 7:13-14 to the “great tribulation”; what is the Old Testament context for this phrase?

Revelation 7 is the first of two passages in the book that refer to the 144,000. The passage bristles with questions. Who are these individuals, 12,000 from 12 tribes of Israel? Should we understand the 144,000 literally or metaphorically, or both? Why is the tribe of Dan omitted from the list? Why are the tribes of Joseph and Manasseh mentioned, when Manasseh (with Ephraim) constituted the tribe of Joseph? Why the tribal arrangement at all? Might the 144,000 still represent the Church and the twelve apostles? Are the 144,000 specially protected as the apocalypse plays out? In this episode we begin our journey into these and other questions with a specific eye to the role of the Old Testament in John’s thinking and theology.

Reading Moses, Seeing Jesus, with Seth Postell

According to Acts 15 the Jerusalem church concluded that Gentile believers do not have to keep the Law to be in right relationship with the God of Israel. Nevertheless, many Gentile believers today wonder whether their love for Yeshua (Jesus) and faithfulness as his followers ought to be expressed by observing the Law. What of Jewish believers in Jesus? Does Acts 15 assume that Jewish believers in Yeshua must be Torah observant? Did not Jesus and Paul teach believers to “do and observe” the Law? What about New Testament passages that suggest believers are not under the Law, and that the Law became obsolete with the making of the new covenant (Heb. 8: 6– 13)? Dr. Seth Postell joins us today to answer these and other questions. The conversation focuses on his important (and highly recommended) book, Reading Moses, Seeing Jesus: How the Torah Fulfills its Goal in Yeshua (co-authored with Eitan Bar and Erez Soref). His thesis is straightforward: The purpose of the Torah, Genesis through Deuteronomy, is that it is an historical narrative whose purpose is to lead Israel through the broken Law and beyond, namely, to Yeshua, the Messiah. Dr. Postell is a key leader at One for Israel, a multi-faceted non-profit ministry with the express goal of reaching Israelis and Arabs with the good news of Yeshua. He is also Academic Dean at Israel College of the Bible, the only Hebrew-speaking evangelical Bible college in the world.

Discount Code: SEEINGJESUS gives 30% off on Logos or paperback and lasts until the end of the month (April 2021).

Reading Moses, Seeing Jesus: How the Torah Fulfills its Goal in Yeshua

Revelation 6 introduces the reader to the unsealing of the scroll of Revelation 5. The first such act unleashes the four horsemen of the apocalypse. A variety of Old Testament passages and images are involved in the ensuing description of the terrible events that follow. In this episode, we look again at John’s use of the Old Testament to describe God’s eschatological judgment on the world.

Many presume the scene in Revelation 5 of the Lamb standing before the throne of God is an enthronement ceremony. The one seated on the throne (God) has a scroll in his right hand, sealed with seven seals. Only the Lamb of God, standing before the throne, who is the risen messiah (Lion of Judah, Root of David) is worthy to open the seals. But if we look closely, we see that the Lamb does not occupy the throne, nor is he later seated on the throne as the seals are opened. This episode considers John’s use of the Old Testament in Revelation 5 and some of the incongruities in the way the passage is often understood.

This episode, the third installment of our discussion of the Old Testament in Revelation 4, has a singular point of focus: the twenty-four elders of Revelation 4. Who or what are the twenty-four elders? What do they symbolize? What is their intended meaning? This episode explores the interpretive options and how each might derive from Old Testament content.

This episode continues our discussion of Revelation 4, a heavenly council/courtroom scene structured after the divine council scene of Daniel 7 (Part 1). But Daniel 7 is far from the only passage used by John. In this episode we’ll discover how John repurposes imagery of the cherubim of Ezekiel 1, the encounter with God at Sinai in Exodus 19, the seraphim of Isaiah 6, and the rainbow of Genesis 9. The vision of the cherubim chariot-throne (Merkabah) of Ezekiel 1 is especially noteworthy, and takes our study into the subject of astral prophecy.

Revelation 4 is the well know scene of the Lamb of God, the heavenly throne, and the 24 elders. Less well known is the fact that this scene and its elements have a specific Old Testament context: the covenant lawsuit genre. There is a strong scholarly consensus about the covenant lawsuit elements, and its use in divine council scenes in the Old Testament. Once such scene is Daniel 7:9-28, where the text specifically describes multiple thrones in a heavenly council (“court”), assembled to render judgment (Dan 7:9-10). Revelation 4 has more than a dozen parallels to Daniel 7, presented in the same order. This episode introduces us to the covenant lawsuit genre as the backdrop to Revelation 4.

In this episode we welcome back some familiar guests to the podcast for updates on their ministries. The episode has two parts. Fern and Audrey return to the podcast to talk about the launch of their new online curriculum, accompanied by Brenda, a consultant for the project, and Marie, who served as a beta tester for the first course. The long-awaited curriculum is part of Discovering Mercy, Fern and Audrey’s ministry to trauma sufferers. Our other guest is T. Dirk Smith, Vice President of EEM.org, a ministry that prints Bibles in over twenty languages for free distribution throughout Eastern Europe and beyond. Despite the pandemic (or perhaps because of it), EEM has seen a remarkable increase in desire for Scripture in those countries in which it operates.

Part 2 of our in-depth look into the role played by the Old Testament in Revelation 3 focuses the otherworldly “keys” in Rev 3:7 (“who has the key of David, who opens and no one will shut, who shuts and no one opens” and its earlier counterpart, Rev 1:18 (“[I am] the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades). What are these keys? What does the metaphor represent? Are Death and Hades places or entities, or both? How does earlier Old Testament material help us understand what John is saying?

Revelation 3 contains John’s letters to Sardis, Philadelphia, and Laodicea. John uses the Old Testament in a number of places in these letters. Some have been discussed in earlier episodes of this series on the use of the Old Testament in the book of Revelation. Our discussion in this episode, Part 1 of Revelation 3, focuses on phrases not yet discussed (e.g., “they will walk with me in white” … “white garments” … the “Book of Life” … “hour of trial”). Part 2 will be a concentrated look at save for Rev 3:7’s reference to the “key of David” in conjunction with Rev 1:18, the “keys of Death and Hades.”

Revelation 2:8-29 contain the letters to the churches of Smyrna, Pergamum, and Thyatira. A number of content items in these verses draws on items discussed in episode 360 (Rev 2:1-7). In this episode, we rehearse some of that older content, comment briefly on the “synagogue of Satan” phrase, but ultimately focus on new connections to the Old Testament: the believer’s reception of “hidden manna,” a “white stone,” and a “new name.”

Virtual Tour and Images of the Pergamon Altar

This episode resumes our series on the Old Testament in the book of Revelation. Revelation 2 raises questions about the identity of the angels in the early chapters of the book, an identification that is linked to the lampstands. As noted in earlier episodes, the lampstands have a distinct supernatural (members of God’s council) context, drawn from the Old Testament. How does that context work in Revelation 2-3, where John is instructed to write to the angel of each church? In addition, who are the Nicolaitans? In this episode we explore how the Old Testament contributes to answers.

The Myth Made Fact with Dr. Louis Markos

Were Adam and Eve historical people? Is their historicity compatible with genetic science’s findings about human origins? This episode continues our discussion of whether a historical Adam and Eve is compatible with genetic science. Our guest is once again Dr. S. Joshua Swamidass. Dr. Swamidass is an M.D. and Ph.D. research scientist. His recent book, published by InterVarsity Press, is entitled, The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry. Contrary to other Christian biologists, whose research in the last twenty years has led some apologetics ministries to deny the historicity of Adam and Eve, Dr. Swamidass argues that a historical Adam and Eve is quite possible and not in conflict with genetic science. In Part 2 of our conversation, we get into the specifics of Dr. Swamidass’s hypothesis and how it could be sustained by the biblical text and be congruent with biblical theology.

Were Adam and Eve historical people? Is their historicity compatible with genetic science’s findings about human origins? This episode is the first of a two-part interview with Dr. S. Joshua Swamidass. Dr. Swamidass is an M.D. and Ph.D. research scientist. His recent book, published by InterVarsity Press, is entitled, The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry. Contrary to other Christian biologists, whose research in the last twenty years has led some apologetics ministries to deny the historicity of Adam and Eve, Dr. Swamidass argues that a historical Adam and Eve is quite possible and not in conflict with genetic science. His book proposes that the information gleaned from the study of our biology via the tools of science be allowed to tell one story of humanity, a genetic ancestry, while Scripture be allowed to tell its own human story, one that knows only genealogical ancestry. The two stories follow similar trajectories and ultimately entwine, but they are nonetheless different. In Part 1 of our conversation, we learn about Dr. Swamidass and his background, faith, and the path that led to his fascinating book.

This episode in our series on John’s use of the Old Testament in the book of Revelation looks at Rev 1:7-20. In these verses John repurposes the divine council scene in Daniel 7, specifically the descriptions of the Ancient of Days and the Son of man. He also takes readers to Isaiah 11 and 49 and Zechariah 4. John seeks to remind his readers that Jesus is the risen divine warrior, God in flesh, risen and victorious on their behalf.

This episode continues our series on John’s use of the Old Testament in the book of Revelation. We resume with material in Rev 1:4 not covered in the previous episode and move the discussion into verses 5-6. What is the relationship of the seven churches to the seven spirits before God’s throne? How do they relate to the seven lampstands and stars in verses 12-16? What passages from the Old Testament is John alluding to and why?

Our series on the Old Testament in the book of Revelation opens with Rev 1:4a, where we find the phrase “who is and who was and who is to come, the Almighty.” The phrase is repeated in Rev 1:8 where parts of it are defined in an important way. Scholars are in general agreement that John gets the phrase from the Septuagint (LXX) Exod 3:14, but that verse accounts for only one-third of John’s wording. Where does the remainder come from? Why would John draw on Exod 3:14? What point was he trying to make?

This episode launches our new series on the use of the Old Testament in the book of Revelation. The series will not examine end times theories or systems. It will also not propose a new system for interpreting the book of Revelation for discerning what God is doing now or in the future. Rather, we focus on how the author of Revelation frequently dipped into the Old Testament to create the book of Revelation and how understanding his strategies in doing so helps us understand what the book is saying.

In earlier episodes (322, 334) we chatted with Professor Louis Markos about how the cosmologies of The Lord of the Rings and Milton’s Paradise Lost compare and contrast with the biblical worldview described by Dr. Heiser in The Unseen Realm. In this episode we welcome Professor Michael Jahosky to discuss his book The Good News of the Return of the King: The Gospel in Middle Earth. Professor Jahosky’s thesis is that “The Lord of the Rings is a parable about what Jesus’s parables are about, which is the very story of reality itself.” Join us as we discuss mythic literature, the New Testament, and insights into how Tolkien’s masterpiece reveals his insights into the person and work of Christ.

One of the more important Hebrew words familiar to Christians is ḥesed, usually translated “lovingkindness” or “steadfast love” in English Bibles. The term certainly conveys those ideas, but those translation options don’t convey the basis of God’s lovingkindness. In like manner, when the term is used of how people are expected to respond to God such translations don’t convey how believers are to show that lovingkindness. In this episode of the podcast, we explore some possible ways to understand ḥesed in relation to believing loyalty, a phrase introduced in Dr. Heiser’s book, The Unseen Realm (Lexham Press, 2015) to describe the believer’s salvation relationship to God across both the Old and New Testament.

Relevance Theory and Biblical Interpretation with John Hilber

Christians talk a lot about interpreting the Bible in context, but that goal is fraught with difficulties, some which are preventable, and others that are self-imposed. One of the most obvious obstacles is the disconnection between the worldview of the biblical writers and their original audience and modern Bible students. Despite the transparency of this problem, no textbooks on biblical hermeneutics focus on the problem and how it might be solved. In this episode of the podcast, we chat with Dr. John Hilber about the obstacle and its solution, both of which received sustained attention in his new book, Old Testament Cosmology and Divine Accommodation: A Relevance Theory Approach (Wipf and Stock, 2020).

Listeners can get Dr. Hilber’s book for 40% off only by going to the Wipf and Stock website and applying the coupon code DIVINE at checkout. **Offer valid November 1st-30th, 2020**

The story of Jonah being swallowed by a “great fish” (misunderstood as a whale) is familiar to Bible readers and those in the wider culture who have never read the Bible. Given the flexibility of the Hebrew phrase behind “great fish” (dag gadol), scholars have wondered whether Jonah connects back to biblical Leviathan, the well-know chaos serpent of Canaanite literature. In this episode we explore the potential connections.

It’s common for scholars and critics of New Testament presentations of the birth of Jesus to suggest that the idea of a divine Israelite messiah goes beyond what the Old Testament envisions. The most Jews would expect, so this thinking goes, is a military deliverer who was descended from the line of David, a mere human whom God adopts as his son. This episode provides a glimpse into the data that tell us otherwise. In Luke 1, the gospel writer portrays Jesus as more than a human, Davidic military deliverer.

Jesus’ allegory about the vine and the branches, ultimately about himself (the vine) and those who would claim to be his disciples (the branches) is quite familiar to Bible readers. Far less familiar is the fact that the content of Jesus’ teaching draws on the Old Testament. Scholars, aware of this fact, nevertheless disagree as to which Old Testament passage is the primary point of reference. This episode of the podcast addresses that issue and demonstrates how its answer informs our understanding of the theological points Jesus (and the gospel writer, John) want to make in John 15.

Gentile inclusion is a familiar theme in the salvation plan of God. Bible students are generally aware that the idea is found in the Old Testament, typically in places like Gen 12:3. But the psalms are another fruitful (and even surprising) source for this trajectory in biblical theology. In today’s episode we take a look at the Zion Hymns in the Psalms and what it means for how we should think about Israel’s role (abd perhaps our own) in God’s salvation plan.

In our last episode we saw how the Gospel of John repurposed parts of Ezekiel (chs. 34, 37:15-28) to describe Jesus as the Good Shepherd who would fulfill the role of God and King David as the rightful shepherd(s) of Israel. As we’ll see in this episode, John uses Ezekiel elsewhere, specifically the prophecy of the dry bones being restored to life (Ezek 37:1-4). While we think of this passage as speaking of the future resurrection of the dead, John thinks more broadly about how Jesus connects to the passage.

John 10 is one of the more familiar passages in the Gospel bearing that name. The chapter presents Jesus in bold ways. Listeners have already heard Dr. Heiser’s thoughts on the latter item (John 10:30-38), where Jesus quotes Psalm 82 in defense of his deity-oneness with the Father. In this episode of the podcast we take a closer look at John 10 and its treatment of Jesus as the Good Shepherd, specifically in terms of how Jesus / John repurpose material from Ezekiel 34 and 37.

Hebrews 12:1 opens with a familiar exhortation: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us. . . .” Most discussion in church and Bible studies focuses on the struggle with sin, with the “cloud of witnesses” is usually interpreted as the believers in the preceding chapter. This episode of the podcast explores contextual clues in Hebrews 2 and 12, and the Old Testament context of Psalm 89 to support the conclusion that there’s much more going on in Heb 12:1, specifically with respect to the biblical theology of the divine council.

We’ve noted many times how the New Testament draws on the Old Testament for its content. Some books stand out in that regard. The Gospel of Matthew is one of them. Long regarded as the most Jewish gospel due to its numerous hooks into the Old Testament, Matthew was especially fond of the book of Exodus. In this episode, we’ll take a trip through Matthew to see how frequently Matthew utilizes Exodus and Moses imagery and episodes in his presentation of Jesus.

In Matt 1:20 the gospel writer describes Mary’s pregnancy to Joseph this way: “do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.” The wording is unusual for several reasons, most notably that the Greek verb translated “conceived” in the ESV means “fathered” or “begotten,” something the Old Testament never has the Spirit doing elsewhere and only rarely has God performing in any context. In this episode of the podcast, we talk about Matthew’s word choice in this verse and its theological implications.

In John 20:11-16 is a famous scene after the resurrection that takes place at the garden tomb. To our surprise we learn that Mary Magdalene failed to recognize the risen Jesus, instead “supposing him to be the gardener” (John 20:15). In this episode of the podcast, we discover that John’s intent in this scene was not to have his readers question Mary’s ignorance or judgment. Rather, the scene draws on a frequent ancient Near Eastern tradition, also present in the Hebrew Bible, that associates kings with gardens and even casts them as gardeners. The garden tomb scene and the identification of Jesus as the “gardener” turns out to be filled with symbolism that presents Jesus as the Davidic messiah-king.

Dr. Louis Markos returns to the podcast (first appearance, episode 322), this time to talk about the influence of Paradise Lost, the classic work by John Milton, and its influence on Christian thought about Satan and demons. Dr. Markos is Professor of English at Houston Baptist University. He is an authority on C. S. Lewis and J. R. R. Tolkien and also teaches courses on mythology, Classical Literature and Victorian and Romantic Literature. Dr. Markos recently reviewed Dr. Heiser’s book, The Unseen Realm, and found its emphasis on the supernatural metanarrative of the Bible not only fascinating, but quite important for contemporary believers, especially millennials

Dr. Louis Markos’ Amazon Author Page

Listeners to this podcast know that the New Testament’s use of the Old Testament is crucial to being an intelligent reader of the New Testament. Usually this takes the form of a New Testament writer citing a specific Old Testament passage and either interpreting it or applying it. Sometimes the relationship between the testaments is much broader, where New Testament writers presume an entire backdrop of worldview elements or practices. In this episode we illustrate how the gospel writers intentionally present Jesus in the context of specific elements of Israelite kingship. Knowing this helps us get more out of the gospel presentations of Jesus’ life.

Recently Dr. Heiser reached out to his audience asking whether pastors who follow the podcast had tried teaching the content of his book, The Unseen Realm, to their congregations. The response was amazing, with close to 150 responses. The interest in sharing the experience of teaching the meta-narrative of Scripture to congregations stimulated the idea to have guest pastors and teachers on the podcast to tell us their stories. This episode is the fourth of a series in that regard. Join us as we listen to pastors of diverse denominations and congregations talk about the impact of teaching biblical theology in its original context to their people.

Few passages in the Bible are as familiar to Bible readers as John 3, the conversation between Jesus and Nicodemus. John 3 of course gives us memorable lines, such as “you must be born from above” (more popularly, “you must be born again”) and of course John 3:16. The chapter has also produced famous interpretive headaches, like “unless one is born of water and the Spirit he cannot see the kingdom of God” (John 3:5). This episode of the podcast seeks to explicate this verse by exploring the strength of the idea that the exodus and its Old Testament imagery provides the context for interpreting John 3.

In Matthew 16:19; 18:18 Jesus tells the disciples they have the authority to “bind” and “loose” in heaven and on earth. What does this language mean? What is being bound or loosed? In what way does the “binding” and “loosing” operate? Is “heaven” the afterlife residence of believers or something else? This episode of the podcast explores these passages with the help of parallels from the Bible and Second Temple Period Jewish literature and reaches a fascinating conclusion: Binding and Loosing refers to exorcism and authority over supernatural powers of darkness.

In Luke 24:36-43 the resurrected Jesus appears to the disciples. To help cure their disbelief, Jesus asks them if they have something to eat. The passage records how Jesus is given a piece of fish which he eats before their eyes to establish his resurrection is physical. Some English Bible translations of Luke 24:42 include “some honeycomb” with the fish. Others omit the detail. This episode of the podcast discusses why English translations differ and what the honeycomb detail telegraphs in terms of the theology of the resurrected Jesus.

The Psalms of (or to) the sons of Korah are a small subset of the Psalter. However, their content is significant to the matter of whether the Old Testament has a theology of a positive afterlife, where the righteous are present with the Lord. The sons of Korah were the descendants of the Levite named Korah who rebelled against Moses and Aaron (Numbers 16). When Korah was judged by being swallowed up by the earth into Sheol (the grave in the earth), Numbers 26:1 tells us specifically that the sons of Korah were spared from Sheol. In this episode we discuss how this tradition informs several psalms, which in turn inform us about the afterlife for the righteous.

With the advent of the coronavirus threat and subsequent quarantine measures, many people are referencing Psalm 91 as though it were intended to provide immunity from the virus. This is an abuse of this psalm. In this episode of the podcast, we talk about the meaning of Psalm 91 – specifically, its characterization as an exorcistic psalm in the days of Jesus. That context has ramifications for its use by Satan to tempt Jesus into acting outside of God’s plan for salvation and Jesus’s rebuttal.

Links to articles:

Craig Evans, “Jesus and Evil Spirits in the Light of Psalm 91,” Baptistic Theologies 1 (2009): 43-58

Dr. Gerrit C. Vreugdenhil, "Demonic doom: Psalm 91 and the threat of evil spirits and demons"

Naked Bible blog: “Would Jesus Say the Coronavirus is a Deserved Judgment on Wicked People?”

Having authored more than sixty books and appeared as a frequent guest on major cable and network television programs, Dr. Ben Witherington is one of the most widely read biblical scholars in the world. He has for many years serves as Professor of New Testament Interpretation at Asbury Theological Seminary in Kentucky and is an ordained minister in the United Methodist tradition. In today’s episode of the podcast we chat with Dr. Witherington about his recent book, Who God Is: Meditations on the Character of Our God (Lexham Press, 2020), his blogging ministry, and his fiction.

Dr. Louis is Professor of English at Houston Baptist University. He is an authority on C. S. Lewis and J. R. R. Tolkien and also teaches courses on mythology, Classical Literature and Victorian and Romantic Literature. Dr. Markos recently reviewed Dr. Heiser’s book, The Unseen Realm, and found its emphasis on the supernatural metanarrative of the Bible not only fascinating, but quite important for contemporary believers, especially millennials. In this episode of the podcast, we talk to Dr. Markos about his work, his review, and the value of literature for theological thinking and apologetics. Enjoy more after conversation at the very end of the podcast.

Dr. Louis Markos’ Amazon Author Page

Recently Dr. Heiser reached out to his audience asking whether pastors who follow the podcast had tried teaching the content of his book, The Unseen Realm, to their congregations. The response was amazing, with close to 150 responses. The interest in sharing the experience of teaching the meta-narrative of Scripture to congregations stimulated the idea to have guest pastors and teachers on the podcast to tell us their stories. This episode is the first of a series in that regard. Join us as we listen to four pastors of diverse denominations and congregations talk about the impact of teaching biblical theology in its original context to their people.

Divorce and Remarriage in the New Testament with David Instone-Brewer

This episode follows the previous discussion on divorce and remarriage and the Old Testament with Dr. David Instone-Brewer. Divorce and remarriage are obviously sensitive and difficult subjects. Not surprisingly, the Bible has something to say about both. In this episode we chat with Dr. Instone-Brewer about what how the New Testament handles Old Testament teaching about divorce and remarriage. Specifically, the discussion focuses on the response of Jesus to his Jewish rivals on the question of divorce and Paul’s subsequent teaching in 1 Corinthians 7. Dr. Instone-Brewer is also a pastor, and so the episode includes pastoral advice to the divorced and remarried.

Links:

Dr. Instone-Brewer’s website on divorce and remarriage

Dr. Instone-Brewer’s website for online Bible Study

On this episode of the podcast we talk to Dr. Jamie Aten, founder and executive director of Wheaton’s Humanitarian Disaster Institute, and Kent Annan, Director of Humanitarian & Disaster Leadership. Dr. Aten is a disaster psychologist, author, and speaker, and Professor Annan sustains the M.A. in Humanitarian & Disaster Leadership at Wheaton.

Together our two guests have produced a very helpful manual for helping churches and other ministries respond to the COVID-19 coronavirus pandemic. Join the conversation as they share insights for church preparedness and ministry during this time of upheaval.

Divorce and Remarriage in the Old Testament with David Instone-Brewer

Links:

Dr. Instone-Brewer’s website on divorce and remarriage

Dr. Instone-Brewer’s website for online Bible Study

Exodus 35-40 is highly repetitive with the content of Exodus 25-31. However, the order of the material presented is quite different. This episode explores how scholars have thought about the similarities and differences. Scholars have discovered literary patterns and theological messaging in comparing and contrasting these sections of Exodus. This episode reminds us to consider the intentionality of repetition and other patterns on the part of the writers / editors so that we don’t fall prey to the temptation to judge their work incorrectly.

Exodus 33:12-23 constitute the famous passage where Moses’ asks to see the Glory of God. In return, he receives a deflective answer and yet experiences God in human form on Mount Sinai. After having delved into this passage in the previous episode of the podcast, this episode returns to this passage and carries the content into Exodus 34. These chapters give us insight into how the anthropomorphized Yahweh links to the Angel of the Presence (Exod 23:20-23) who accompanied Israel into the Promised Land.

This episode of the podcast returns to parts of Exodus 32 that dovetail with the content of Exodus 33. The exchanges between God and Moses in these chapters produce points of confusion: If God really decided not to destroy Israel for the golden calf incident, then why does he still judge them? Why does Moses plead for God to turn away his anger and then demand that the perpetrators of the calf’s sacrilege be killed? In Chapter 33 God tells Moses that he will no longer be going with them to the Promised Land, but will still send “an angel” to guide them—a statement that confuses Moses. How is this consistent with God’s earlier promises in Exodus that he would take Israel to the Land and the identification of Angel of Exodus 23, who was the visible manifestation of Yahweh?

Exodus 32 details the tragic failure of Israel’s apostasy with the golden calf. The story is well known, mostly for its portrayal in the movie The Ten Commandments. The Israelites are in a panic. Moses has been gone forty days with no hint that he’ll return. In tandem with Moses’ absence, God has not manifested his presence over the same time period. The people are without evidence that God is still with them, they have no leader, they cannot return to Egypt, and they have no idea where they are supposed to go. They demand Aaron give them a god to fill these voids, a yearning that leads to disaster. This episode of the podcast discusses these elements and other less obvious issues in the passage, including whether the calf was thought to represent Yahweh in Israelite religion.

Exodus 30-31 completes the Torah description of the instructions for the Tabernacle and its furnishings. In this episode of the podcast we’ll talk about the altar of incense, the “horn” imagery used of the altar and elsewhere, the meaning and function of incense, and Bezalel and Oholiab, the main craftsmen picked by God for Tabernacle construction.

The descriptions of the vestments worn by the priests of Israel, particularly the high priest, can make for uninteresting reading. But these two chapters of Exodus and their content put forth significant theological messaging. In this episode of the podcast we discuss how the priestly garments take us into the concepts of kingship, mediation, and mission to the nations outside Israel.

In this episode of the podcast we welcome T. Dirk Smith, Vice President of EEM.org (formerly known as Eastern European Mission). Dirk tells us about the ministry’s mission of getting Bibles to every person in Eastern Europe and beyond. EEM.org has shipped Bible to over 30 countries in 22 languages and has some unique opportunities in that regard, including some eastern European countries who require the Bible in their public schools.

In Part 1 of our discussion of Exodus 26-27, we talked about the theological messaging of the Tabernacle. Now our attention turns to some historical considerations prompted by some unexpected wording in verses found elsewhere in the Old Testament that appear to mention the Tabernacle when, it would seem, the ancient tent structure of Israel shouldn’t be around. Was the Tabernacle still part of Israel’s worship after the Temple was built? That’s the question we’ll tackle in this episode.

Exodus 26-27 make for unexciting reading. Who really wants to read the blueprints for the Tabernacle? But we shouldn’t assume that these chapters are uninteresting or devoid of theological messaging. Quite the contrary. There’s a lot in these chapters that’s easy to miss. This episode of the podcast continues our discussion of the Israelite Tabernacle, this time with an eye toward the theology embedded in its description found in these two chapters.

Carmen Imes is Associate Professor of Old Testament / Program Coordinator of the program in Bible & Theology at Prairie College in Alberta, Canada. She was a recent speaker at the Naked Bible Conference. In today’s episode she shares her research on several related threads: the concept of bearing God’s name (representing God as his people), the Old Testament Law (Torah), and the relevance of the Old Testament events at Sinai for believers today. Listen in to learn how the Law is misunderstood and misapplied by many Christians and how to think more carefully about the relevance of the Old Testament.

Exodus 25 is about more than the Ark of the Covenant, the subject of the previous two episodes. Exodus 25:23-40 provides God’s instructions to Moses about two other sacred objects: the Bread of the Presence (the so-called “Shewbread”) and the Golden Lampstand (Menorah). In this episode of the podcast, we examine those two objects as to their nature and meaning in Israelite worship and thought.

In Part of our discussion of Exodus 25, we focused on the nature and purposes of the Ark of the Covenant. Many scholars have noted similarities between the form and function of the Israelite Ark and other sacred objects of the ancient Near East. In this episode our focus is on the most transparent parallel, Egyptian palanquins (“sacred barks”).

Exodus 25 begins the book’s description of the Tabernacle and its furnishings. The most prominent item is the Ark of the Covenant (Exod 25:10-22). In this episode, we briefly discuss some of the preliminary comments about the Tabernacle (Exod 25:1-9) before turning our attention to the Ark’s nature and purposes.

In Part 1 of our study of Exodus 24 we looked at the covenant ratification ceremony (Exodus 24:1-8). This ceremony led up to the communal meal with Yahweh that is the centerpiece (vv. 9-11) of the rest of the chapter (Exodus 24:9-18). In this episode of the podcast we look at the interpretive difficulties and implications of beholding the God of Israel and celebrating his presence with a meal. How can anyone see God and live? Does this meal with God have precedent? Does it foreshadow any New Testament events and themes?

Exodus 24 is the culmination of the Sinai scene that began in Exodus 19. The first eight verses detail the covenant ratification ceremony. Burnt offerings and, significantly, peace offerings of fellowship, are sacrificed by the Israelites to certify their relationship with Yahweh and role as a kingdom of priests in his service. The ceremony is unusual in comparison with other Israelite rituals because of the way the blood is handled, how it is applied to the people, and the role of the 12 pillars (standing stones) that were part of the ritual. This episode of the podcast (Part 1 of Exodus 24) discusses the covenant ceremony, its meaning, and its implications leading up to the communal meal with Yahweh (vv. 9-11) that will be the focus of Part 2.

This episode wraps up the remainder of Exodus 23 (vv. 20-33). There are a number of interesting items in these remaining verses, beginning with the Angel in whom the Name (the presence) of God dwelt. That figure is part of the Old Testament Godhead language behind ancient Judaism’s (former) theological teaching about two powers in heaven (two Yahweh figures) that Dr. Heiser discussed at length in his book, The Unseen Realm. Other issues touched on in this episode are the “hornets” of v. 28, the dimensions of the land and the terminology for its pre-Israelite inhabitants (vv. 30-33).

This episode follows Part 1 of our brief exploration of the “Book of the Covenant”—the laws in Exodus 21-23 that follow the Ten Commandments. These laws are applications within ancient Israelite culture of the absolute, enduring principles expressed by the Ten Commandments. Part 1 dealt with why that is indeed the case. In this episode we offer commentary on select laws within the Book of the Covenant to show how they link back to the Ten Commandments.

Most listeners will know the Ten Commandments. They might even know that those commandments are in Exodus 20. But few will know that those famous commandments are followed in Exodus 21-23 by a litany of odd, ancient, at times conflicting, “case laws” that apply the Ten Commandments to Israelite life. Scholars have found these case laws difficult to understand. A number of them don’t reflect the Mosaic time period. They don’t seem to have any comprehensible relationship to each other. Nevertheless, they get a lot of attention because they form what scholars call “the Book of the Covenant” – the body of laws and case laws that are the basis for Israel’s covenant relationship with Yahweh. In this episode we explore the problems with Exodus 21-23 and get a foothold on where to start in understanding this portion of Exodus.

In the previous two parts of our discussion of Exodus 20, we talked about issues related to Decalogue and the first four of the Ten Commandments. In this episode we cover the remaining six commandments (honor your father and mother, do not murder, do not commit adultery, do not steal, do not bear false witness, and do not covet). It may come as a surprise, but some of these are hard to define and have biblical exceptions.

In the previous episode of the podcast we looked at the issues raised by close examination of the placement and nature of the Decalogue, the Ten Commandments. In this episode of the podcast, we take a look at the first four commands: having no gods before Yahweh, not making idols, not making the name of God inconsequential (“bearing the name in vain”), and remembering the Sabbath.

Article referenced:

Hallo, William W. "New Moons and Sabbaths: A Case-study in the Contrastive Approach." Hebrew Union College Annual 48 (1977): 1-18

Exodus 20 is familiar to Bible readers for the Ten Commandments. Actually, only Exod 20:1-17 delineates those commands. The rest of the chapter resumes the Sinai theophany whose description began in Exodus 19. The “interruption” of that episode with the Decalogue is actually one of six issues discussed in this episode of the podcast—all preparatory to getting into the listed commands in future episodes. This episode deals with the unusual position of the Decalogue, the legal nature of the commandments, Jewish and Christian disagreement as to their number, the relationship of the Decalogue to ancient Near Eastern treaties, and the question as to why they were written on two tablets of stone.

Exodus 19 begins with the short move of the Israelite community from Rephidim to Sinai. The chapter not only sets the stage for the Ten Commandments of Exodus 20, but the covenant ceremony of Exodus 24. This episode focuses on the preparations for receiving the law and entering into the covenant. Toward that end, we focus on the nature of the Sinai covenant, its relation to the earlier Abrahamic covenant, and the ultimate goal of the covenant, expressed in Exod 19:5-6.

Evil and Satan with Dr. Archie Wright.

Many listeners will know that the New Testament teaching about Satan underwent a good deal of development during the centuries that followed the Old Testament era. Like many theological concepts that begin in some form in the Old Testament (e.g., sacred space, kingdom of God), the subject of God’s main adversary (among other adversaries) develops over the course of time in the literature sacred to both Jews and Christians. In this episode we talk about that development with Dr. Archie Wright, whose academic work focuses on Second Temple Judaism and Christian origins, particularly in regard to the forces and figures of supernatural evil.

This chapter of the book of Exodus features the idea of Jethro, Moses’ father-in-law- to appoint judges in Israel to help Moses render judgment on disputes within the community. There is some confusion about the relationship of these judges to elders in Israel. This episode discusses eldership in Israel and the relation of these judges to the elders. Earlier episodes of the podcast (#249 - Did the Israelites Believe Their Judges Were Gods?; #109 – John 10, Gods or Men?) cover how the passage is used by those who wish to deny divine plurality in Psalm 82 and other passages.

Exodus 17:8-16 chronicles the battle between the Israelites and the Amalekites. The episode contains odd elements. So long as Moses’ arms were raised, Israel did well in battle. When they dropped, they did not. What is the point of this action? Why is there a reference to the “throne of Yahweh” associated with the altar built to commemorate the victory? And above all, why was Amalek cursed by Yahweh for elimination?

The first seven verses of Exodus 17 give readers the story of the water from the rock at Rephidim. The story is straightforward enough. Moses strikes the rock as God instructs him (Exod 17:6) and God provided water in the desert wilderness for the Israelites to drink. Moses calls the place “Massah and Meribah” (Exod 17:7) which produces the point of orientation for this episode, and sets up Part 2. The item that unites the two parts is that this incident (Massah and Meribah) is associated elsewhere in Scripture with Kadesh. Since the location of Kadesh is known, this incident is part of the problem of the location of Mount Sinai (especially for the Midian view) and links this incident to the failure with the giant clans from Numbers 13 (Part 2).

Bible students will know Exodus 16 as the story of God’s provision of manna, the “bread from heaven” that sustained the Israelites during the long years of journeying to Canaan. The chapter is actually filled with a number of textual issues, most of which involve the question of authorship, but including the matter of the manna itself. In this episode, we discuss the phenomena of the text and apply what we find to thinking better about inspiration and historicity.

Exodus 15:22-27 ostensibly serves as an itinerary anecdote about the grumbling of the Israelites at Marah, where they found the water undrinkable (“bitter”). But there is much more behind the short account. These verses theologically and symbolically encapsulate the deliverance from death (the Underworld) at the Red Sea Crossing and God’s desire to have human children in his abode, the “cosmic mountain” of Israelite and ancient Near Eastern thought. The symbolism extends into the New Testament as well. This episode overviews the symbolic motifs in the passage that would have informed an ancient Israelite reader.

On this episode of the podcast Mike chats with Stovall Weems, lead pastor at Celebration Church in Jacksonville, FL. The conversation focuses on the story of how Mike and Stovall met and how their initial phone conversation was the catalyst to Mike accepting a job offer to start a school of theology for Celebration Church a little over a year later.

Exodus 15 is referred to by scholars as the Song of Moses. The label is due to its poetic nature. On the surface the Song reiterates the crossing of the Red Sea. But there are actually a number of items in the passage that dip into divine council worldview content and ancient Israelite cosmology. This episode engages such items and shows how Exodus 15 is more than a repetition of Exodus 14.

In Part 1 of our discussion of Exodus 14 and the Israelites’ journey out of Egypt we focused on the yam suph (“sea of Reeds” / Red Sea) problem and issues related to the ambiguity of physical place names (toponyms). In this episode of the podcast our focus is cosmic geography—namely, how Egyptian conceptions of their gods and physical world can contribute to reading the exodus story as a theological polemic.

Exodus 14 is one of the major chapters detailing Israel’s departure from Egypt and the miraculous passing through the “Red Sea.” Other chapters include Exod 13:17-22, Exodus 15, and Numbers 33:5-8. The passages do not always agree in the way the event is described, a fact that has produced what scholars call the yam suph (“Red Sea”) problem. What is problematic in that phrase is not the supernatural nature of the way the crossing is presented, but where the crossing occurred and whether any part of what we think as the Red Sea was crossed. This episode unpacks and addresses the problem.

Resources

John P. Cooper, “Egypt’s Nile-Red Sea Canals: Chronology, Location, Seasonality and Function,” Pages 195-209 in Connected Hinterlands: Proceedings of the Red Sea Project IV Held at the University of Southampton, September 2008 (ed. Lucy Blue, et. al; BAR International Series 2052; Society for Arabian Studies Monographs No. 8 (2009)

Canal-Map (“Canal Map”) from: Amihai Sneh, Tuvia Weissbrod and Itamar Perath, “Evidence for an Ancient Egyptian Frontier Canal: The remnants of an artificial waterway discovered in the northeastern Nile Delta may have formed part of the barrier called "Shur of Egypt" in ancient texts,” American Scientist 63:5 (Sept-Oct 1975): 542-548

Canal-Map of possible exodus routes.

Exodus 13 takes us into the subject of the offering of the firstborn. Certain scholars argue that the passage is to be taken literally, that Yahweh demanded the Israelites to sacrifice their firstborn male child (i.e., human sacrifice). This episode surveys how this argument is made and evaluates it in terms of the data of the text and logical coherence.

Early Date Resource: Bryant Wood, “The Biblical Date for the Exodus is 1446 BC: A Response to James Hoffmeier,” JETS 50.2 (2007): 249-258

Late Date Resource: James K. Hoffmeier, “What is the Biblical Date of the Exodus? A Response to Bryant Wood,” JETS 50.2 (2007): 225-247

Other links and articles noted in the episode:

Paul J. Ray, Jr., “The Duration of the Israelite Sojourn In Egypt”

Bryant Wood, “The Rise and Fall of the 13th Century Exodus-Conquest Theory,” JETS 48:3 (September 2005) 475–89

Peter van der Veen, Christoffer Theis, and Manfred Görg, “Israel in Canaan (Long) Before Pharaoh Merenptah? A Fresh Look at Berlin Statue Pedestal Relief 21687,” Journal of Ancient Egyptian Interconnections 2:4 (2010): 15-25

Douglas Petrovich, “Amenhotep II and the Historicity of the Exodus Pharaoh”

Discovery of KV 5 tomb - Tomb of Ramses II's Many Sons Is Found in Egypt

Scholars who accept the historicity of the biblical story of Israel’s exodus from Egypt have argued for centuries about when it occurred in real time. There are several theories, but the two main approaches are the “Early” Date (1446 BC) and the “Late” Date (1267 BC). This episode explains how each date is defended and debated.

Early Date Resource: Bryant Wood, “The Biblical Date for the Exodus is 1446 BC: A Response to James Hoffmeier,” JETS 50.2 (2007): 249-258

Late Date Resource: James K. Hoffmeier, “What is the Biblical Date of the Exodus? A Response to Bryant Wood,” JETS 50.2 (2007): 225-247

Other links and articles noted in the episode:

Paul J. Ray, Jr., “The Duration of the Israelite Sojourn In Egypt”

Bryant Wood, “The Rise and Fall of the 13th Century Exodus-Conquest Theory,” JETS 48:3 (September 2005) 475–89

Peter van der Veen, Christoffer Theis, and Manfred Görg, “Israel in Canaan (Long) Before Pharaoh Merenptah? A Fresh Look at Berlin Statue Pedestal Relief 21687,” Journal of Ancient Egyptian Interconnections 2:4 (2010): 15-25

Douglas Petrovich, “Amenhotep II and the Historicity of the Exodus Pharaoh”

Discovery of KV 5 tomb - Tomb of Ramses II's Many Sons Is Found in Egypt

This episode of the podcast begins our discussion of the circumstances of the exodus event. There are many difficulties and issues that have distracted scholars over the years. Exodus 12:37 and Exodus 12:40 are two that we will discuss in this episode. The first confronts us with the problem of large numbers of people in the Exodus narratives. The second takes us into the duration of the sojourn (bondage) of Israel in Egypt, an item made controversial by its apparent disagreement with several other biblical passages.

D. M. Fouts, “A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament,” JETS 40: 3 (1997): 377–87.

Exodus 11 and 12 focus on the final plague against Egypt, the death of the firstborn, and the institution of the Passover (Hebrew: pesaḥ / pesach). Like the other plagues, the death of the firstborn is an assault on not only the pharaoh and his people, but on Maat, the principle of cosmic order to be maintained by the gods of Egypt. This episode touches on that polemic, but also on the meaning and typology of Passover and the “Destroyer” of the final plague.

The previous episode discussed the four scholarly approaches to understanding the plagues upon Egypt in the exodus story. Two of those approaches (polemic, de-creation) were deemed more fruitful than the others, for they cast the plagues in terms of Yahweh’s mastery over creation order (the Egyptian concept of Maat) that in turn serves as a polemic against the theology of the ancient Egyptians. In this episode we go through the plagues of Exodus 8-10 (plague numbers 2 through 9) with an eye toward thinking about each plague as de-creation and polemic.

Exodus 7:14-25 is the entry point for the series of ten plagues God sent upon the land of Egypt and its people for pharaoh’s defiance of his command to free his people, Israel. This episode includes an introduction to how scholars talk about the plagues and how that discussion translates to the first plague, turning the Nile to blood.

Aside from the date of the exodus event and the revelation of the divine name, one of the most frequently discussed issues in the book of Exodus is the hardening of pharaoh’s heart. The narrative affirms that both God and pharaoh are the agents responsible for the hardening of pharaoh’s heart. How do we understand this in light of moral human responsibility, human free will, and the righteousness of God? This episode focuses on this topic.

This episode of the podcast covers two chapter of Exodus. Aside from some comments that relate to items in previous episodes, our discussion focuses on the biblical motif of the “hand of the Lord” and “outstretched arm” of the Lord. Both expressions are part of the confrontation between Moses and Aaron and Egypt’s pharaoh. Both are also important motifs in Egyptian literature. That isn’t a coincidence.

The second half of Exodus 4 presents a series of chronological problems in relation to Moses’ movements to and from Sinai and Jethro’s home and, ultimately, the journey to Egypt. The section includes the bizarre episode in verses 24-26 where God sought to kill Moses. Why was God angry? How does the circumcision of Moses’ son fix the problem? What does it mean that Moses’ wife, Zipporah, touched the foreskin of her son to Moses’ feet? This episode of the podcast unravels all these questions.

Exodus 4:1-17 continues Moses’ conversation with God at the burning bush after the revelation of the divine name. It is marked by Moses’ unwillingness to do what God has tasked him to do. This episode covers God’s compassionate responses to Moses and also his anger when Moses refuses the job. The conversation takes us into supernatural sign acts, Egyptian magic, and the concession by God of bringing Aaron (and the Aaronic priesthood) into his plan for Israel.

Exodus 3:13-14 are two of the most familiar verses in the Old Testament: “Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel: ‘I am has sent me to you.’ ” God reveals his name here in the first person (ehyeh – I AM), but most of the time the Old Testament has the divine name in the third person (Yahweh). Biblical names typically have meanings, so what is the meaning of this name for God?

This episode builds off Part 2a and our discussion of the Kenite Hypothesis. The episode essentially asks this question: How would a literate ancient Jew, with knowledge of 1 Enoch and the Hebrew Bible, understand the biblical writer’s linkage of the Kenites (relatives of Abraham and Moses) to Cain the murderer, whom the writer of Enoch associated with the sins of the Watchers? The answer may surprise you, and even bless you.

Exodus 3:1 puts Moses in Midian, a land that, as we saw in Part 1, is closely tied to occupants known as Kenites. The Kenites, in fact, overlap in biblical thought with the Midianites (Judg 1:16; 4:11). Midian is also connected with the idea that Yahweh, the God of Israel, came to his land “from the South,” where “South” is defined as Edom, Teman, Paran, and Midian (Hab 3:3-7; Deut 33:1-2; Judg 5:4-5). It is for this reason (and some archaeological data) that many scholars and archaeologists believe that the Kenites / Midianites transmitted the knowledge of Yahweh to Moses (and, hence, Israel). This episode explores the coherence of this idea.

This episode focuses on Exod 3:1 (“Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God”) and how the place names (Horeb, Midian, “mountain of God”) might possibly dovetail with traditions about Yahweh “coming from the South” (from Teman, Paran, Edom, Seir) in other passages (Deut 33:2; Hab 3:3-7; Judg 5:4-5). Biblical critics have used the apparently contradictory nature of these passages to argue for biblical inconsistency with sources and that Yahweh worship did not originate with the Israelites. Others who have rejected the traditional location of Mount Sinai (Jebel Musa in the “V” of the Sinai Peninsula) in favor of Jebel al-Lawz in Midian have ignored or missed these passages.

Exodus 2:11-25 is the story of Moses’ capital offense in Egypt and his subsequent escape to the land of Midian. The story includes several textual and interpretive difficulties, leading to important questions. Where is the land of Midian? What is its relationship to Horeb? Is Horeb Sinai and, if it is, why do other passages distinguish the two? Who is Moses’ father-in-law: Jethro, Reuel, or Hobab? Did the people of Midian worship the God of Abraham, Isaac, and Egypt—and if not, why is God’s holy mountain connected to Midian?

In this episode we chat with Dr. Tim Mackie and Jon Collins about their amazingly successful and eminently useful ministry, The Bible Project. We learn a bit about their backgrounds, individually and as friends, how the Bible Project was born, and plans for the future.

This is the second of two episodes on Exodus 1. This episode focuses entirely on how the name “Raamses” in Exod 1:11 can potentially be accommodated by either the early (1446 BC) or late (1250 BC) date of the exodus from Egypt. We explore how the name is used in Egyptian texts, why it’s spelling makes a difference, and why its presence in Exod 1:11 does not require the late date of the exodus. We also spend some time talking about the film Patterns of Evidence and its use of the work of David Rohl.

Exodus 1 is short in terms of verse count, but there are a surprising number of items in the text that need some comment—so many that we need two episodes! In this episode we look at the language describing Israel’s condition under bondage in Egypt long after the time of Joseph. We talk about the reasons the biblical author links his description with Genesis 11:1-9, the Babel story; why the description of the bondage is justifiable historical; how the earlier story of Joseph in Egypt could be congruent with Exod 1:11, and how what pharaoh commanded the Hebrew midwives, Shiphrah and Puah, has been regularly misunderstood.

This episode launches our new book study series on the book of Exodus! As we do with every book study, this initial episode overviews the sorts of things to expect as we progress through Exodus: difficulties, controversies, and other points of interest relevant to understanding the book in its own context. Specifically, Dr. Heiser talks about how we should think about Old Testament history, historicity, metanarrative, “mythic history,” and historiography.

In this episode we interview “Theo,” an American living in Nepal who teaches students full time. Theo has been a long-time listener to the podcast. Theo found the divine council context put forth in Dr. Heiser’s books to be paradigm changing, and now uses that content to teach his students in Nepal. Unfortunately, there are serious obstacles, as the Nepali government has become more antagonistic to Christianity in recent years.

What is the Day of the Lord? Most Bible students would associate it with a time of judgment. The reality, however, is that judgment is only one aspect. The Day of the Lord concept concerns things like the reclaiming of the nations, the general resurrection, and the “fullness of the Gentiles.” And since Jesus is Lord in the New Testament, the Old Testament of the Day of the Lord is married to the return of Jesus. This episode discusses all these facets of the Day of the Lord and how the full concept should prompt us to think well about end times.

Craig Allert is a scholar specializing in Patristic Fathers, those early Christian thinkers who lived and wrote just after the end of the apostolic age to (roughly 451 AD). On today’s episode we talk with Craig about his work in analyzing how the early church fathers understood and interpreted Genesis One. We talk about the ways they approached Genesis One and how modern researchers use and abuse what the fathers said about Genesis in debating divergent views of creationism.

Book:

Craig Allert, Early Christian Readings of Genesis One: Patristic Exegesis and Literal Interpretation

Rick Brannan plays a lead role in the production of ancient language resources for Logos Bible Software. He has also published several books on apocryphal gospels, the apostolic fathers, and the Pastoral Epistles. In this episode our focus is Pauline authorship studies relative to the Pastoral Epistles and analyzing the vocabulary of those epistles. Since Rick’s most recent work is on 2 Timothy, we discuss some interesting findings about whether 2 Timothy is really Paul’s “last will and testament” and Paul’s inclusion of angels in charge language (commands) in these epistles.

Rick Brannan, Lexical Commentary on the Pastoral Epistles: First Timothy

Rick Brannan, Lexical Commentary on the Pastoral Epistles: Second Timothy

Rick Brannan, Greek Apocryphal Gospels, Fragments, and Agrapha: A New Translation

Rick Brannan, Anticipating His Arrival: A Family Guide through Advent

Rick Brannan, The Apostolic Fathers: A New Translation

The word elohim frequently speaks of a single deity, most notably the God of Israel, in the Hebrew Bible. Exceptions include Psalm 82:1, 6, where plural elohim refers to the members of God’s heavenly host (his council or assembly; cp. Psa 89:5-7). Dr. Heiser has devoted a great deal of attention to how such passages and such thinking should not be defined by modern readers as polytheism or henotheism. Though he has written extensively in published scholarly journals on the topic and in his best-selling book, The Unseen Realm, some opponents of the straightforward reading of Psalm 82 and other passages insist that the elohim of that psalm are people—specifically, Israelite judges. This episode of the podcast examines the proof-texts of such an idea and shows their deficiencies.

Material in this episode is drawn from Dr. Heiser’s article, “Should אלהים (ʾelōhîm) with Plural Predication be Translated “Gods”? BT Vol. 61, No. 3: 123-136. This article is not accessible online, but can be accessed only via a theological or university library or by subscribing to Dr. Heiser’s newsletter. Papers read at conferences and other articles that address divine plurality in Psalm 82 and elsewhere are freely available at Dr. Heiser’s divine council website.

For how this episode and its content relates to Jesus’ use of Psalm 82:6 in John 10:34, see Episode 109: John 10: Gods or Men?

In our second set of SBL interviews we talk to Dr. David DeSilva about his revised New Testament Introduction, Dr. Mike Grisanti about his books and ministry as a tour guide to Israel for Masters Seminary, Dr. David Goh about his pastoral ministry and his thoughts on The Unseen Realm, Dr. Rick Hess about his co-edited volume (with Bill Arnold) and his other books on Joshua and the conquest, and doctoral student Hans Moscicke about his work on Eusebius as it relates to the Deuteronomy 32 worldview.

Book links:

Richard Hess, Ancient Israel’s History (edited with Bill Arnold)

Richard Hess, Joshua (Tyndale OT Commentary)

In our first of two installments of interviews at the annual meeting of the SBL (Society of Biblical Literature) we talk to Dr. Bill Arnold about a new book on the History of Israel that he co-edited (with Rick Hess), Dr. Dan Wallace about his work at CSNTM (The Center for the Study of New Testament Manuscripts), Dr. John Hilber about his work in biblical backgrounds, and David Burnett about his experience as a doctoral student at Marquette University.

Book links:

Ancient Israel’s History (edited by Bill Arnold and Rick Hess)

Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts (edited by John Hilber, Jonathan Greer, John Walton)

The psalms are often thought of as purely devotional. They of course have that value, but they also contain significant theological statements, especially to ancient Israelites whose ears were tuned to specific points of their content. We often miss such things since we are not part of the ancient Israelite world, particularly in terms of the religious struggle with Canaanite religion and Baalism. In this episode we look at Psalms 24 and 29 for how religious texts from Ugarit help inform our reading. These two psalms contain several specific polemical points directed against Baal that modern readers would miss.

This episode of the podcast concludes the series on Colossians. While the last chapter of Colossians contains mostly personal references to traveling companions and greetings from Paul, there are several items of interest. Does the chapter refer to a house church led by a woman (Nympha)? Is the “letter to the Laodiceans” a lost letter of Paul—and if so, is that a problem for inspiration? The end of the letter makes it clear that Paul used an amanuensis (i.e., he dictated the letter). Does that mean Paul wasn’t well educated?

Paul continues his teaching on how gratitude toward Jesus, the author of salvation who is supreme over all other powers, ought to influence the believer’s conduct. In this Colossians 3:18-25, Paul focuses on commands about household management. The “household” relationships in view are husbands and wives, fathers and children, and household servants/slaves. All of Paul’s household principles are framed by Colossians 3:17 – “Whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.”

Colossians 3 is the pivot point for the epistle. Having tracked through a number of significant theological points relating to Christ’s supremacy to the law and angels, Paul turns to practical ramifications. This episode of the podcast focuses on two: (1) the “already but not yet” aspects of the Christian's status and how discipleship is rooted in that status, and (2) the “already but not yet” aspects of Christ's kingdom rule.

Part 1: Johnny Cisneros - Bible Study Apps for Word Studies in Colossians

What are some of the best Bible study apps today? And how can you use those study apps to gain meaningful insights into the key words in Paul’s Letter to the Colossians? In this episode, Dr. Heiser interviews his long-time friend and colleague, Johnny Cisneros. With his training in biblical languages and his doctoral studies in technology-enhanced learning, Johnny Cisneros is the ideal person to help you apply simple and powerful strategies to study the Bible. The discussion centers on introducing you to some popular Bible study apps, walking you through several examples of Greek word studies from Colossians, and finally, a special offer to the Naked Bible audience for video courses designed by Johnny Cisneros.

Part 2: Joe Fioramonti - Anno Domini

Joe Fioramonti is a long-time friend of Mike and the podcast. He’s an artist, a professor, and an entrepreneur. His new business, Anno Domini, designs and hand-produces unique but traditional art prints. One-third of the proceeds goes directly to ministries that focus on persecuted pastors and Christians in dangerous parts of the world.

The subject of honor and shame-based cultures is familiar to anthropologists, but a foreign topic to most people interested in biblical studies. Nevertheless, it is an important aspect of New Testament interpretation. In this episode we chat with Dr. David de Silva, a recognized expert in this area of Second Temple period / New Testament study. As he wrote in The Dictionary of New Testament Background, “Honor refers to the public acknowledgment of a person’s worth, granted on the basis of how fully that individual embodies qualities and behaviors valued by the group. First-century Mediterranean people were oriented from early childhood to seek honor and avoid disgrace, meaning that they would be sensitive to public recognition or reproach. Where different cultures with different values existed side by side, it became extremely important to insulate one’s own group members against the desire for honor or avoidance of dishonor in the eyes of outsiders, since only by so doing could one remain wholly committed to the distinctive culture and values of the group. This struggle is particularly evident in the NT, as church leaders seek to affirm the honor of Christians on the basis of their adherence to Jesus while insulating them from the disapproval they face from non-Christian Jews and Gentiles alike.”

David A. deSilva, “Honor and Shame,” Dictionary of New Testament Background: A Compendium of Contemporary Biblical Scholarship (Downers Grove, IL: InterVarsity Press, 2000), 518–519.

Important Resources:

David de Silva, Honor, Patronage, Kinship, and Purity: Unlocking New Testament Culture (IVP Academic, 2000)

These two verses are (in)famous in New Testament study. Paul’s comments about baptism and circumcision, and a “circumcision made without hands” have been an interpretive battle ground every since they were written down. How does baptism relate to our receiving and being rooted in Christ (Col 2:6-7)? Does baptism complement salvation? Does it propel us toward salvation? How does water baptism relate to circumcision at all—if indeed Col 2:11-12 is even about water baptism? What if Paul is talking about Spirit baptism (1 Cor 12:13)? What then?

As we saw in our previous episode, a lot of theology can be packed into just a handful of verses. Colossians 2:6-8 leads to the focus of this episode, Colossians 2:9-10. These two verses are the pivotal content for Paul’s response to the Colossian heresy, the Jewish-mystical elevation of supernatural beings (“angels”) as spiritual authorities and points of reference for reverence.

Two of the things we talk about most on the podcast pop up in this episode: the importance of deriving what you believe from the text of Scripture itself and the importance of reading the text in its original context. Regarding the first, we’ll explore some of the grammar Paul uses in Col 2:6-7 to talk about God’s role and our role in sanctification. In verse 8 we’ll discuss the stoicheia (“elemental spirits”) and how they might fit into the false teaching Paul was confronting at Colossae.

This episode continues our discussion of the epistle to the Colossians. Colossians 1:21-2:5 touch on some theological themes familiar from previous episodes of the podcast: the relationship of Israel and the Church, the need to keep believing the gospel for salvation, reconciliation, and Paul’s “mystery” teaching. There are also some surprises.

Colossians 1:13-20 contains some of the most important Christological content in the New Testament. It is also home to some of the most misunderstood. For example, does referring to Jesus as “firstborn” suggest that he was created? Does it point to chronology—that Jesus was the first created thing? How is that reconcilable with the “fullness of God” being in Jesus? When verse 20 speaks of “all things, whether on earth or in heaven” being reconciled to God through Jesus does that mean that Satan and fallen angels can be—and ultimately will be- forgiven for their sins and redeemed? This episode discusses all these and other issues.

We begin our study in the first chapter of Colossians with an eye toward some of Paul’s more important vocabulary. Why does he refer to the Colossian believers as “holy ones” (1:2)? What sort of “knowledge” (1:9) is he talking about? What do the phrases “inheritance of the holy ones” and “domain of darkness” (1:12-13) mean in the context of Old Testament cosmic geography? Is the kingdom of God to which believers belong only future (1:13)?

This episode opens our new book study on Colossians. Disputes over the book’s authorship and date contribute directly to the major content issue of the book—the nature of the “Colossian heresy.” The so-called “Colossian heresy” is the label used by scholars to describe Paul’s theological opposition in the city and church of Colossae. Elements of the false teaching Paul confronted are reminiscent of Gnosticism. However, the mature Gnostic theologies known to scholars today did not take shape until the second century A.D. and thereafter. Other items Paul addresses are obviously related to Jewish opposition. Could these two theologies be related?

2 Thessalonians 2:1-8 contains two enigmatic features. In the first four verses Paul takes on the false teaching, circulating in the Thessalonian church, that the Day of the Lord had already come to pass. In the process Paul tells the believers “Let no one deceive you in any way. For that day will not come, unless the apostasia comes first, and the man of lawlessness is revealed, the son of destruction.” It’s clear that the man of lawlessness is the antichrist, but what is the apostasia? Some translations render the Greek term “falling away,” but others have “rebellion”? Just what event is Paul talking that must occur before the revealing of the antichrist? Later in the chapter Paul mentions an impersonal “restraint” and a mysterious figure who is the “restrainer” that are holding back the events leading to the second coming. What or who could do that? This episode tackles both these difficulties.

How ancient Israelites thought about the institution of kingship is deeply rooted in the ancient Near Eastern ideology of kingship. Kings were viewed as extensions of the rule of deities, the providers of life and welfare and order. Kings ensured that life for the people under his (and the deity’s) rule went along as it was intended. Trees were emblematic of these ideas, as they spoke of the fertility of the land, the presence of life in an otherwise arid, hostile environment, and a metaphorical connection between heaven and earth. In this episode of the podcast we interview Dr. William (“Rusty”) Osborne, an expert in this kingship metaphor, to help us navigate these concepts.

Book: Trees and Kings: A Comparative Analysis of Tree Imagery in Israel’s Prophetic Tradition and the Ancient Near East

1 Corinthians 15:29 is one of the more enigmatic verses in the Bible. Scholars have long struggled with the meaning of Paul’s questions: “. . . What do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?” Just what was going on at Corinth that involved baptism for the dead? Is this literal (water) baptism or something else? Who are the dead – believers or unbelievers? Does baptism help dead unbelievers in the afterlife? If not, what’s the benefit? How does this verse fit the wider context of Paul’s discourse on the resurrection?

Article resource:

James E. Patrick, "Living Rewards for Dead Apostles: ‘Baptised for the Dead’ in 1 Corinthians 15.29," New Test. Stud. 52 (2006): 71–85

Many Christians believe the book of Job is the earliest book of the Bible, written sometime before Moses in the patriarchal era. Few Old Testament scholars assign any merit to this idea. Why the disagreement? Is there any basis for thinking Job is earlier than the time of Moses? Is there any way to know when Job was written and who might have written it? Does any point of biblical history or theology depend on the answer? We discuss all these issues in this episode of the podcast.

When it comes to debates over biblical inspiration, the authorship and the book of Isaiah is one of the more contentious topics. Traditionally, the book in its entirety (66 chapters) was considered to have been entirely written by the prophet Isaiah, who lived in the late 8th century – early 7th century BC. From the 19th century onward, modern critical scholars argued that the book was actually three separate books (chs 1-39, 40-55, 56-66) composed in different eras (the latter sections being written during and after the exile). Consequently scholarly talk about the book of Isaiah speaks of First, Second (“Deutero”), and Third (“Trito”) Isaiah(s). Many evangelical scholars continue to reject this academic consensus, charging that it’s acceptance undermines inspiration, scriptural consistency, and predictive prophecy? Are those charges accurate? On what basis is multiple authorship argued? How do traditional single-author proponents defend their case? We discuss all these issues in this episode of the podacast.

Rooker article (in protected folder accessible by newsletter subscribers)

Mark F. Rooker, “Dating Isaiah 40–66: What Does the Linguistic Evidence Say?” Westminster Theological Journal 58, no. 2 (1996): 303–12

Does Deuteronomy 32:17 Assume or Deny the Reality of Other Gods?

What is the proper biblical relationship between faith and works? Do good works contribute to salvation? If not, then why should we care about the way we live? Personal holiness is something taught in Scripture, but the desire to please God in our lives often leaves Christians guilty when they fail. Believers begin to suspect God doesn’t love them any longer—or at least not as much. The result is that the clarity of the gospel gets muddled. This episode of the podcast aims to help us think clearly about grace, faith, and works in the Christian life.

The basic details of the Israelite conquest of Jericho are well known. The renewal of the covenant at Shechem, the miraculous crossing of the Jordan with the Ark of the Covenant, Joshua’s encounter with the supernatural commander of the Lord’s host, the sending of the spies to the city and their reception by Rahab, the weird battle instructions to march around the city and blow the ram’s horns, and the collapse of the walls have been retold in countless Sunday School classes and sermons. But virtually unknown is that many of these details have correspondences in a story from Ugarit, an ancient city state in Syria. That story is known as the Keret (or Kirta) Epic. In this episode we talk about the similarities and how an ancient reader might have processed such parallels.

In 1 John 3:11-12 the apostle warned believers, “For this is the message that you have heard from the beginning, that we should love one another. We should not be like Cain, who was of the evil one and murdered his brother.” Does this passage mean that Cain was fathered by Satan? The idea is indeed found in some ancient Jewish texts. Is there any evidence for that in the Old Testament account of his birth? This episode of the podcast answers those questions.

This episode of the podcast raises a straightforward question: Does God ever deceive anyone? While listeners might think the answer must be in the negative, that actually isn’t the case. This episode considers several passages where God uses deception and suggests the same to biblical figures. We also consider related questions, such as: Is deception the same thing as lying? and, If God uses deception, how are we to think about that? Are there ramifications for personal ethics?

This episode welcomes Fern and Audrey back to the podcast. Fern and Audrey minister to trauma survivors, particularly those whose trauma resulted in dissociation (see Episode 68). The conversation in this episode includes Alexa, a client of Fern and Audrey’s Discovering Mercy ministry, and allows listeners to understand their ministry from a survivor’s perspective.

Revelation 4-5, the Divine Council, and the Covenant Lawsuit Motif: A Discussion with Dr. Alan Bandy

Revelation 4-5 with its vision of God’s throne room and the 24 elders has long fascinated Bible students. While the heavenly throne is obvious to the scene, the actual setting often escapes attention. In accord with various divine council scenes in the Old Testament, the throne room of God is also where God holds council. Many OT council meetings are judicial in nature. A trial is held to assess loyalty to God’s covenants. That trial either leads to God’s vindication of the defendant or the dispensing of judgment for the guilty. In this episode we have a conversation with Dr. Alan Bandy who argued in his dissertation that Revelation 4-5 was a divine council scene informed by the covenant lawsuit motif of the Old Testament. Even further, Dr. Bandy believes that the book of Revelation as a whole is informed by the covenant lawsuit idea so that Christians and the whole world stand trial before God’s heavenly council with Jesus as the presiding judge.

Numbers 29:12-34 describes the sacrifices involved in the celebration of the Feast of Tabernacles, called in Hebrew, the Feast of Sukkot (“Booths”). Included in those sacrifices were 70 bulls, a number that far exceeds any other Israelites festival. Scholars have taken note of the number and speculated that it has some relationship to the number of the sons of God allotted to the nations in the judgment at Babel (Deut 32:8-9; cp. Genesis 10’s 70 nations). Some believe the passage is a vestige of polytheism (the bulls are offered to the gods of the nations) or that it describes an atonement ritual for the 70 nations of Genesis 10. In this episode of the podcast we examine these opinions and offer another interpretation, one that sees a connection to the Deuteronomy 32 worldview, but that focuses more on the meaning of the Feast of Sukkot.

Links:

Dr. Noga Ayali-Darshan: Sukkot’s Seventy Bulls: The Torah’s adaptation of a polytheistic ancient West-Semitic custom of sacrificing to seventy gods

The Meaning of Sukkot

The enigmatic "two swords" passage of Luke 22:35-38 that famously features Jesus' command to the disciples, "the one who has no sword must sell his cloak and buy one" (22:35), has long plagued biblical interpreters. Scholars have attempted to explain this passage in many ways. Some have suggested that Jesus was speaking figuratively, not speaking of buying literal swords, but alluding to the future persecution of the disciples. Some suggest Jesus was preparing them to take up swords to defend themselves after his departure, preparing them for bandits along the way. Along these lines, still others suggest Jesus was referring more generally to the time of trial to come after his resurrection. This passage has even featured prominently in modern debates regarding Christian positions on guns and violence, some evangelical voices going as far to suggest that Jesus by implication encourages the right to brandish and use fire arms. As such, this text has factored into discussion of Christian ethics. In this episode David Burnett returns to the podcast and offers a new approach, one that reframes the passage through a careful treatment of the text within its wider narrative context and Luke's use of scripture.

Resource: David A. Burnett- SBL Lk 22.35-38 Handout

On this episode of the podcast we once again devote time to acquainting listeners with strategies and tools for more productive Bible study. Dr. Heiser talks to Dr. Steve Runge, a colleague at Logos Bible Software and an important name in the study of Greek grammar. Dr. Runge’s focus is discourse, a linguistic term for studying the biblical text above the word level. If you don’t know Greek, don’t fear! Dr. Runge’s methods apply to English as well—and he has been instrumental in creating tools for English-only Bible students that are firmly grounded in original language study. Listen and learn how to become a better student of the biblical text. The videos below feature Dr. Runge teaching some of the concepts we discuss and work through in this episode.

You already know discourse grammar but didn’t realize it (several videos)

Logos Bible Software datasets for the Greek New Testament (the dataset adds symbols to your English reverse interlinear)

Dr. Runge’s commentaries for English readers that derive from his grammar study

Our 200th episode celebrates the reach of the podcast and that of Dr. Heiser’s books, The Unseen Realm and Supernatural. The Naked Bible Podcast has dedicated listeners all over the world. Many found the podcast because of Dr. Heiser’s books. This episode celebrates both the impact of solid, biblical content in the lives of listeners and readers, and their effort to spread that content to others. Mike and Trey talk to folks doing ministry in the Middle East (Michael, Bell), Tanzania, Africa (Charles, Donald), and Tirana, Albania (David, Bruna, and Fitor).

The final chapter of the book of Hebrews combines pastoral encouragement for believers under stress and reminders about the superiority of Jesus against what their persecutors were offering. This episode wraps up our book study by highlighting how the writer blends his final appeal for faithfulness with encouragement for both the laity and the leadership in troublesome times.

Hebrews 12 follows on the heels of the “hall of faith” in Hebrews 11. That’s important because heeding that context (and that of the rest of the book of Hebrews) will prevent us from taking certain things in Hebrews 12 out of context. The writer doesn’t follow the “hall of faith” with a treatise on how moral imperfection (sin) will result in keeping someone out of the kingdom of God. And yet many readers lapse into that thinking in this chapter. In this episode we read Hebrews 12 in light of Hebrews 11—and other preceding passages in the book—to reaffirm that salvation is about something done for us, not something we do, and about the obedience of Jesus, not our own obedience.

Many Christians refer to Hebrews 11 as the “hall of faith.” The label is appropriate, but the chapter raises questions. Why did the Old Testament individuals listed in Hebrews 11 “make the cut”? Was there something extraordinary about them? This episode explores the relationship of this famous passage to its far less famous context: Heb 10:35-39. Those in the “hall of faith” are not there because they were shining examples of moral purity, or because they never had doubts about what God was doing, or because they weren’t tested. Rather, they are there because they all held fast to faith—they did not “shrink back” from their believing loyalty in what God had promised. Hebrews 11 illustrates that we must have faith in what God has done for us, not our performance.

Hebrews 10 wraps up the author’s discourse on the superiority of the high priesthood of Jesus—a theme begun in chapter five. The chapter revisits how the Torah’s system of sacrifices could not take away sin as it was a shadow of things to come. The author references earlier high points of how Jesus is superior to Torah dealt with earlier. The entire second half of the chapter, though, focuses once more on the chief concern of the author—the reason he keeps telling his audience about the superiority of Jesus to the Mosaic Law—the need to keep believing the gospel so as to not “shrink back” to dependence on their obedience to law (merit-based performance) for salvation.

Karen Jobes article:

http://www.michaelsheiser.com/TheNakedBible/Psalm40.pdf

There is much discussion online at this time of year as to the presumed pagan origins of Christmas. December 25, we are told, was a date stolen from pagan worship, specifically from the festival of the “Birth of the Unconquered Sun” (Sol Invictus)? Should Christians have Christmas trees? Aren’t trees pagan objects of worship? How should Christians think about, and respond to, such questions? Do these questions have any relationship to the content of Scripture? Listen to find out.

Links and sources:

William Tighe, "Calculating Christmas: The Story Behind Dec 25" Touchstone Magazine (December, 2003)

Thomas J. Talley, The Origins of the Liturgical Year (The Liturgical Press, 1991)

Aaron Gleason, “How Christmas Baptizes Norse Mythology into Powerful Christian Archetypes,” The Federalist (December 15, 2017)

Origin of the names of the Days

Jewish month names from Babylon

In his ninth chapter, the writer of Hebrews continues with his theme of the superiority of Christ over the Levitical sacrifices and priesthood. In chapter 8 he had referred to the “heavenly tent,” where Jesus was seated “at the right hand of majesty” subsequent to offering himself to provide salvation. In Hebrews 9, the focus of this episode, the sacrifice of Christ is described as an atonement superior not only to the sacrificial system broadly conceived, but specifically to the Day of Atonement ritual.

The writer of Hebrews has, to this point, put forth the idea that Jesus is superior to Moses, Melchizedek, the Aaronic / Levitical Priesthood, and the angels. In this chapter he adds another point of comparison—the Mosaic covenant. The work of Jesus on the cross, his accession to the heavenly throne as great high priest, and the subsequent coming of the Spirit (who is identified with Jesus in the NT) are superior to the Torah covenant and its inability to save. This episode focuses on the use of how the writer of Hebrews telegraphs Christ’s superiority to the Mosaic covenant through his use of Old Testament New Covenant prophecies.

LOGOS DISCOUNT CLICK HERE

• The Watchers in Jewish and Christian Traditions
• The Apocrypha and Pseudepigrapha of the Old Testament in English
• Hermeneia: 1 Enoch 1: A Commentary on the Book of 1 Enoch, Chapters 1–36; 81–108
• Hermeneia: 1 Enoch 2: A Commentary on the Book of 1 Enoch, Chapters 37–82
• The Book of Giants from Qumran: Texts, Translation, and Commentary
• Introducing the Apocrypha: Message, Context, and Significance
• Dictionary of Deities and Demons in the Bible
• The Context of Scripture (3 vols.)
• Ancient Near Eastern Texts
• New International Dictionary of Old Testament Theology and Exegesis (5 vols.)
• New International Dictionary of New Testament Theology and Exegesis (5 vols.)
• The IVP Bible Dictionary Series (8 vols.)
• Zondervan Illustrated Bible Backgrounds Commentary: New Testament (4 vols.)
• Zondervan Illustrated Bible Backgrounds Commentary: Old Testament (5 vols.)
• International Standard Bible Encyclopedia (ISBE) (1979–1995) (4 vols.)

• Mobile Ed: BI291 The Apocrypha: Witness between the Testaments (8 hour course) by David A. deSilva
• Biblical Languages: Foundational Certificate Program
• Mobile Ed: OT302 Book Study: Genesis (9 hour course)
• Mobile Ed: LA161 Learn to Use Biblical Greek with Logos 6 (12 hour course) by Johnny Cisneros
• Mobile Ed: LA151 Learn to Use Biblical Hebrew with Logos 6 (12 hour course) by Michael S. Heiser
• Mobile Ed: Darrell Bock Bundle (4 courses)

Hebrews 7 picks up themes that are familiar already to readers of the book. The writer defends the superiority of Christ’s priesthood to the Levitical priesthood of the Old Testament on the basis of his connection to Melchizedek. A key part of this strategy is to declare that Levi “paid tithes to Melchizedek, being still in the loins of his ancestor” (Abraham). How are we to understand this idea? This episode tackles this difficult issue, as well as the tradition that Melchizedek was Noah’s son Shem.

McNamara, "Melchizedek: Gen 14:17-20 in the Targums, in Rabbinic and Early Christian Literature," Biblica 81 (2000)

Our series on the book of Hebrews continues the writer’s emphasis on the faithful priesthood of Christ – this time as the basis for turning away from a theology of dead works and clinging to faith. The centrality of not turning from the true gospel of faith in the work of Christ and God’s acceptance of the ministry of his Son – of continuing in “believing loyalty” to the gospel – is the central focus of the controversial statements in Heb 6:4-6. Does this passage teach that believers can lose salvation or reject salvation? Is there a difference? What about eternal security? This episode focuses on these questions.

Hebrews 4:14-5:10 focuses on the fact that our high priest—the person who runs interference between us and God when it comes to eternal life—is the same person who gave his life for that purpose: Jesus. It is inconceivable in the writer’s mind that anyone who believes in Christ would be turned away from eternal life because Jesus, our high priest, understands the weakness of humanity and the power of external temptation. After all, he became a human precisely to provide salvation, knowing that it would mean experiencing human weakness and temptation. Human weakness and failure are therefore not going to change Christ’s disposition toward those who believe in him.

Hebrews 4:1-13 continues an important theme introduced in Hebrews 3—holding fast to faith so as to enter into God’s rest (i.e., inherit the promise of eternal life). The writer strikes an analogy between the rest of God, earlier related to entrance (or not) into the Promised Land (Numbers 14), and God’s rest at the end of his creation work. God’s Sabbath rest is therefore identified with eternal life—a rest that is the result of God’s efforts, not ours. Since Christ is the one who provided eternal life through his work on the cross, Christ is our Sabbath.

Hebrews 3 is the reader’s first introduction to what will be a familiar tension in the book: conditional statements about the believer’s salvation status. This episode focuses on this tension, pointing out that conditional statements in Hebrews are not attached to breaking the laws of Torah, or any sins of commission or omission. The conditional statements are not about works in any regard, as though believers could lose salvation when they sin. Rather, the focus is on how a believer can fall into unbelief—how they can choose to not believe the gospel. The end result is that believers are eternal secure if they believe (do not reject the gospel), but no one who rejects the gospel and therefore does not believe it has eternal life.

This episode continues our discussion of the New Apostolic Reformation (NAR) from the previous episode. Our guest on this episode is Dr. Michael L. Brown, biblical scholar and host of the well-known radio show, Line of Fire. Dr. Brown has long been part of the charismatic wing of Christianity and has ministered in a wide variety of capacities in that context. He has also been a persistent internal critic of the abuses and fringe behaviors within the charismatic movement. In this episode Dr. Brown relates his own experience with the NAR as an infrequent point of discussion within charismatic circles. He therefore doubts its validity as a movement, though the general influence of charismatic ministry has had great impact despite clear abuses in doctrine and practice.

September 23 has come and gone. The world didn’t end. Jesus didn’t return. There was no rapture. Planet X (Nibiru) never showed up. Why not? The answers involve both astronomy and sound biblical interpretation. We’ll leave the astronomy to experts in that field. We’ll consider the biblical reasons why the September 23 prophetic date-setting was nonsense. Those reasons are actually transparent, at least if we care about paying attention to the biblical text. In this episode of the podcast, we talk about five features of the passages used by false teachers who promoted Sept 23 as having end-times meaning. Join us for an episode on how to ineptly interpret the Bible.

Check out Mike’s links to the PseudoAstronomy podcast for the astronomical flaws of Planet X (Nibiru)!

In Hebrews 2 the writer continues to focus on the supremacy of Christ to the Law (Torah) and angels. Christ is superior for many reasons, but chiefly because only he, through his sacrificial death, burial, and resurrection could provide the eternal sacrifice for the forgiveness of sins and bring humans back to right relationship with God. As Hebrews 2:1415 say God became a man in Jesus Christ so that, “through death he [Jesus] might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.” This statement is followed by another one whose significance is overlooked by many, especially those who mistakenly believe that the offer of salvation through Christ is extended to fallen angels: “For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect.” This episode of the podcast focuses on the necessity of the incarnation not only to the superiority of Christ, but to the problematic idea that fallen angels can be forgiven.

The writer of Hebrews builds on his assertions that the particular son of God (Jesus) who was the agent of creation, eternal wisdom, and the essence of God, by comparing him to other supernatural sons of God (angels). But what does a phrase like “You are my son, today I have begotten you” mean? Does this mean Jesus was a created being? This episode notes the use of this phrase and other Old Testament passages utilized by the writer of Hebrews to explore its actual meaning. Along the way, the episode discusses two links in Hebrews 1 to the Deuteronomy 32 worldview and the divine council.

Get 40% off Dr. Heiser's Jewish Trinity course. Limited Time Offer. logos.com/nakedbiblepodcast

Hebrews 1:1-4 sets the tone for the entire epistle. The writer asserts that the revelation given by God through one particular son—Jesus Christ—is superior to Torah. It is Christ who is the full expression of God’s wisdom, and the actual, essential being of God Himself. Since the “inheritance” language of Heb 1:1-4 cannot suggest that God himself is being retired and succeeded, the language needs to be understood in terms of co-rulership. But why is this particular son (1:2) different than all others? This episode explores and expands on these themes and addresses this question by discussing the Old Testament context for the phrases, “the radiance of the glory of God,” Wisdom Christology, and hypostasis terminology.

This episode launches the next book study on the podcast: the book of Hebrews. After discussing some preliminaries about the book, the episode preps listeners to the fact that Hebrews is a book that draws heavily on the Old Testament. That strategy of the anonymous author means more than simply quoting the Old Testament. Rather, there are more significant hermeneutical issues to consider—issues that will reverberate throughout the book.

In the previous episodes on Melchizedek we covered the Old Testament data (Parts 1A, 1B) and Second Temple Jewish interpretation (Part 2) of the enigmatic Melchizedek. This episode focuses on Hebrews 7, the New Testament passage that focuses on Melchizedek as a type or analogy to Jesus.

Surviving and Thriving in Seminary, with Danny Zacharias and Ben Forrest

Ever thought about taking a seminary class? Getting a degree in biblical studies? Even if you haven’t and just want good advice on how to do biblical research on your own, you’ll want to listen in on this conversation. This episode of the podcast focuses on the book by Drs. Zacharias and Forrest, How to Survive and Thrive in Seminary. You’ll learn a lot about expert resources (some of them free) and some strategy hints for the serious study of Scripture.

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In the previous two episodes on Melchizedek (1a, 1b) we covered the Old Testament data on this enigmatic figure. Jewish writers and readers in the Second Temple Period (ca. 500 BC – 70 AD) naturally had ideas on who Melchizedek was and how to understand him as a king-priest. This episode discusses important texts from the Second Temple Period that deal with Melchizedek. Primary attention is placed on texts that case Melchizedek as more than a man, in effect the divine messianic deliverer of Israel in the last days. These texts and the thinking behind them set the stage for how New Testament writers thought about Melchizedek and how they correlated him to Jesus.

Melchizedek is one of the more enigmatic figures in the Bible. Mentioned in only two passages in the Old Testament (Gen 14:17-24; Psalm 110), he nevertheless drew a lot of attention during the Second Temple Period and the New Testament. Thousands of pages of scholarly research have been devoted to him. Nearly everything said about him produces interpretive problems, from the nature of his name, to its meaning, to his identity as a Canaanite (non-Israelite), to why Psalm 110 favors his priesthood about that of Aaron. This episode of the podcast finishes our discussion of the Old Testament material associated with Melchizedek. Later episodes will be devoted to how he was understood in Second Temple Judaism and the New Testament.

Resources:

“Melchizedek,” Dictionary of the Old Testament: Pentateuch (IVP)

“Melchizedek,” Dictionary of Deities and Demons in the Bible (Brill, Eerdmans)

Melchizedek is one of the more enigmatic figures in the Bible. Mentioned in only two passages in the Old Testament (Gen 14:17-24; Psalm 110), he nevertheless drew a lot of attention during the Second Temple Period and the New Testament. Thousands of pages of scholarly research have been devoted to him. Nearly everything said about him produces interpretive problems, from the nature of his name, to its meaning, to his identity as a Canaanite (non-Israelite), to why Psalm 110 favors his priesthood about that of Aaron. This episode and the next (1b) of the podcast focuses on the Old Testament associated with Melchizedek. Later episodes will be devoted to how he was understood in Second Temple Judaism and the New Testament.

Resources:

“Melchizedek,” Dictionary of the Old Testament: Pentateuch (IVP)

“Melchizedek,” Dictionary of Deities and Demons in the Bible (Brill, Eerdmans)

David Burnett returns to the podcast to discuss Paul’s defense of his apostleship and his heavenly ascent in 2 Corinthians 11-12. This episode expands upon an earlier episode on Paul’s ascent, specifically linking it to Second Temple Jewish apocalyptic literature (the Apocalypse of Abraham) and rabbinic material that appears to draw on that earlier material. The link to Abraham in Jewish thought is important, as it informs part of Paul’s comments on being the seed of Abraham.

The “evil eye” was a widespread superstition in the ancient world, one that continues on into the present day. The belief that one could cause someone harm merely by looking at them, or cast a spell over them by the same means, shows up in ancient Egypt, Mesopotamian, Greece, Rome, and Rabbinic writings. But does the Bible contain any reference to the notion? This episode explores biblical references to having an “evil eye” and discusses the meaning of those references in biblical thought.

Select References:

Marie-Louise Thomsen, “The Evil Eye in Mesopotamia," Journal of Near Eastern Studies 51:1 (1992): 19-32

Edwin M. Yamauchi, “Magic in the Biblical World,” Tyndale Bulletin 34 (1983): 169-200 (Sec IV.C)

Nicole Tilford, "The Affective Eye: Re-Examining a Biblical Idiom," Biblical Interpretation 23 (2015) 207-221

D. A. Fiensy, “The Importance of New Testament Background Studies in Biblical Research: The ‘Evil Eye’ in Luke 11: 34 as a Case Study,” Stone-Campbell Journal. 2:1 (1992): 75-88

Eastman, "The Evil Eye and the Curse of the Law: Galatians 3:1 Revisited," Journal for the Study of the New Testament 83 (2001): 69-87

In this episode Dr. Heiser talks to the men behind a new translation project, John Hobbins and Samuel Bray. The first volume of their effort is entitled Genesis 1-11: A New Old Translation for Readers, Scholars, and Translators. Our discussion focuses on the translation enterprise – what translators need to think about as they do their work. The strength of this new project is its thorough documentation by the translators of what and how they were thinking during the process of producing their translation. Over 130 pages of notes about the Hebrew text and its translation issues accompany the translation.

The work comes highly recommended, and Naked Bible Podcast listeners can purchase the resource at a discount.

Preorder HERE and use the code: GETNAKED to receive a discount.

The episode of Noah’s drunkenness in Genesis 9 has long befuddled interpreters. One of Noah’s sons, Ham, commits some heinous crime against his father. Oddly, though, Ham is not the one cursed by his father. Instead, Ham’s son Canaan bears the wrath of Noah. This episode explores the traditional solutions to the interpretive confusion and offers an alternative based on recent research in the Hebrew text.

Sources:

John Sietze Bergsma and Scott Walker Hahn, "Noah's Nakedness and the Curse on Canaan," Journal of Biblical Literature 124:1 (2005): 25-40

The Ark of the Covenant is well-known because of the popular Indiana Jones movie, Raiders of the Lost Ark. That pop culture film offers just one of over a dozen theories on what happened to the Ark of the Covenant. The question arises because the ark is not one of the artifacts taken to Babylon by Nebuchadnezzar in the biblical account of the fall of Jerusalem and the destruction of the temple in 586 BC, nor is it listed among the temple treasures returned to Israel in Ezra 1, the account of the release of the captive Judeans. This episode surveys the more interesting and important theories as to the fate of the ark.

Sources:

John Day, "Whatever Happened to the Ark of the Covenant?" Temple and Worship in Biblical Israel (Journal for the Study of the Old Testament Supplement Series 422; Bloomsbury T&T Clark; Rev. Ed edition, 2007), 250-270

John Bimson, "Shoshenk and Shishak: A Case of Mistaken Identity?" Journal of the Ancient Chronology Forum 6 (1992/93): 19-32

Michael S. Heiser, "Moses as High Priest and Sorcerer? A Response to Graham Hancock's

Egyptian Explanation for the Ark of the Covenant" Near East Archaeological Society Bulletin 39-40 (1995) 48-65

link referenced: https://www.breakingisraelnews.com/85762/enigmatic-dead-sea-copper-scroll-reveals-true-locations-lost-temple-treasures/#7h3EPE5c8FKGOWQZ.97

This episode continues our discussion of Ezekiel’s temple vision. Whereas Part 1 noted the problems a literalistic approach produces for both coherent interpretation and consistency in biblical theology, this episode looks at positive indications in the text that compel us to read the temple vision in a way that transcends literalism. Doing so observes the way Ezekiel re-purposes cosmic mountain imagery and Leviticus 25 in these chapters and produces fascinating conceptual and theological connections between the temple vision and Jesus, his atonement, and believers as members of his body.

Sources

Jon D. Levenson, “The Temple and the World,” The Journal of Religion 64, no. 3 (Jul., 1984): 275-298 (esp. pp. 283-289)

John S. Bergsma, “Restored Temple as 'Built Jubilee' in Ezek 40-48,” Proceedings of the Eastern Great Lakes and Midwest Biblical Societies 24 (2004): 75-85

These final chapters of Ezekiel are known for the prophet’s vision of a new temple. However, scattered within that vision is an enigmatic figure referred to as the “prince” (Hebrew: nasiʾ). In this episode we discuss whether or not Ezekiel’s temple vision should be understood as a functioning building used after the return of the messiah, and how such a literal expectation aligns (or not) with the notion that the “prince” is a Davidic messianic figure. There are serious textual and theological problems for rigid literalism in both respects.

Drawings of Ezekiel’s Temple

This follow-up to Part 1 on these popular and controversial chapters focuses on the interpretation of the Gog-Magog invasion as a whole. Special attention is paid to how Rev 20:7-10 re-purposes Ezekiel 38-39 and how that re-purposing is consistent with a sound interpretation of those two chapters in their own context. They key to this consistency is recognizing the cosmic-supernatural outlook of elements in Ezekiel 38-39, particularly the description of participants and the burial of Gog and his hordes in the “Valley of the Travelers (Hebrew: ‘oberim)” in Ezek 39:11.

Resources:

“Day of the Lord” (Anchor Bible Dictionary)

Meredith Kline, “Har Magedon: The End of the Millennium,” Journal of the Evangelical Theological Society 39:2 (June 1996): 207-222

Ezekiel 38-39, Part 1: Who or What is Gog?

As was the case with Ezekiel 37, these chapters are among the most familiar in the entire book of Ezekiel. This first of two episodes on these chapters focuses on the terminology: Gog, Magog, Meshech, Tubal, and Togarmah. It also addresses the fallacies of translating Hebrew nesiʾ roʾsh as “prince of Rosh” and interpreting the phrase as modern-day Russia, and the difficulties ancient translators had with the term. An alternative understanding of Gog is offered, one that is consistent with the supernaturalistic worldview of the “foe from the north” motif in Old Testament thought.

Resources

Greece Anatolia Russia Map

Paul Tanner, “Daniel’s ‘King of the North’: Do We Owe Russia an Apology?” Journal of the Evangelical Theological Society 35:3 [Sept 1992]: 315-328 (see esp. 322-326 for the evangelical dispensational predilection for an identification with Russia). Tanner’s article will also be some useful backgrounding for Part 2 of Ezekiel 38-39.

Ezekiel 37 is one of the most familiar in the entire book, but that familiarity really extends only to the first fourteen verses. The chapter actually contains two oracles which telegraph the same ideas and work in tandem. This episode discusses the vision of the dry bones, particularly the debate over whether it provides information on a theology of individual bodily resurrection, and the prophecy of the two sticks representing the rejoining of the two halves of Israel. Both parts of the chapter relate to the restoration of the entire nation and return to the land. The question of fulfillment for these prophecies is also taken up in this episode.

These two chapters seems intrusive. The oracles against the nations ended in Ezekiel 32, followed by the announcement of Jerusalem’s fall (ch. 33) and a transition to the future hope of Israel (ch. 34). Chapters 35-36 are an oracle against Edom (“Mount Seir”) followed by more restorative language in Chapter 36. This episode of the podcast explains why Ezekiel 35 isn’t interruptive because, for the Israelite and OT theology, the judgment of Edom was part of Israel’s restoration to her former glory. Chapter 36, more obviously about the future hope of Israel, raises important questions about eschatology. Specifically, many Bible students assume the chapter’s comments about the coming of the Spirit and restoration of God’s people to the land pertain to a future millennial kingdom. However, the NT quotes the chapter several times, at least two of which have fulfillment in the first century or the OT period itself. Ezekiel 36 therefore raises the issue of whether any element of Ezekiel 36 awaits fulfillment in the distant future—a question that is appropriate the rest of the way (Ezekiel 37-48).

This episode follows episodes 68 and 120. Fern, Audrey, and Beth minister to trauma victims whose trauma has produced DID (Dissociative Identity Disorder) or involved Trauma-based Mind Control (TBMC). If those terms and associated concepts are unfamiliar to you, then episode 68 is an essential precursor to this episode. This episode focuses on addressing listener questions about this ministry. What you’ll hear in this episode, however, isn’t a model for ministry. As you listen, do not assume you can take what’s said today, get the transcript, make a checklist, and do this sort of ministry. The episode discusses in some detail how the ministry of Fern, Audrey, and Beth differs from traditional deliverance ministry and why those differences matter.

Please support them by donating here.

Resources: Project Bluebird Colin Ross

On the surface, these chapters finalize the destruction of Jerusalem and the covenant failure of its leadership and people as the cause. But there is more than meets the eye. The notion of a “watchman” prominent in Ezekiel chapter 33 is found elsewhere and has possible connections to the divine council. Ezekiel chapter 34 is heavily re-purposed in the New Testament, especially in casting Jesus in the role of God, the true shepherd of Israel. Lastly, we get a hint of the “already but not yet” theme of biblical eschatology.

Ezekiel 32 is a lament for the empire of Egypt, whose hubris was compared to a rebellious divine council member in the previous chapter (one of the “trees” of God’s garden in Lebanon/Eden). This episode focuses on two items in the chapter. Early in the chapter, the prophet casts pharaoh as both a sea dragon and a lion, two seemingly incompatible metaphors. Is this a mistake or is it meaningful? This episode also discusses whether Ezekiel 32:21-28 has anything to do with the origin of demons as the disembodied spirits of the giants.

Resources:

Theodore Lewis, “CT 13.33-34 and Ezekiel 32: Lion-Dragon Myths,” Journal of the American Oriental Society 116:1 (1996):28-47

Ezekiel 31 is part of the prophet’s oracles against Egypt (chs. 29-32). The chapter strikes an analogy between the mighty nation of Egypt and a great cedar tree in Eden, the envy of other glorious trees in the garden of God. The symbol of the “world tree” or “cosmic tree” is well known, not only to scholars of the ancient Near East, but other cultures as well. The cosmic tree represents a mythological pillar or column that unites all elements of Israel’s ancient three-tiered cosmology. Its branches reach the heavens; its trunk is fixed to the earth, while its roots descend into the subterranean deep of Sheol. It gives life to everything living thing yet it intersects with the realm of the dead. As with Ezekiel28, many scholars presume the point of that the great tree is Adam, to whom Pharaoh is being compared and judged for his hubris. This common assumption misses the meaning of the primeval cosmic tree and its associated forest as this episode details.

Resources:

Silviu Bunta, “The MEŠU-Tree and the Animal Inside: Theomorphism and Theriomorphism in Daniel 4,” Scrinium 3:1 (2007): 364-384

Edward Lipinski, “El's Abode: Mythological Traditions Related to Mount Hermon and to the Mountains of Armenia,” Orientalia Lovaniensa Periodica II, (Leuven, 1971), pp. 13-69

Ezek31-Hermon-Lebanon-Map

Ezekiel 29-30 are the first two of four chapters that preserve a series of oracles against Egypt and her Pharaoh. As in the case of the oracles against the prince of Tyre, Ezekiel’s imagery of cosmic, non-human forces of chaos that resist God’s order frames Yahweh’s judgment of the hubris of Egypt. This episode therefore pays special attention to chaos and Leviathan imagery while referencing other symbols and metaphors that juxtapose Egypt’s deserved demise and Israel’s future restoration.

The focus in this episode is Ezek 28:1-19. As readers of my book, The Unseen Realm: Recovering the Supernatural Worldview of the Bible know, this is a controversial passage. All scholars agree that this is an oracle and lament against a human prince of Tyre. The disagreement stems from vv. 11-19, but 1-19 is peripherally affected. The debate is over just who the prince of Tyre in vv. 11-19 is being compared to -- i.e., what is the point of analogy? Many say that the prince of Tyre is being compared to Adam in Eden. This would mean that it is Adam who is being referred to as a "guardian cherub" (v. 14) who walked in the midst of the stone of fire (a reference to either divine council members or the divine council locale). Dr. Heiser shares the view of other scholars who say that the prince of Tyre is being compared to a divine rebel -- and that this passage is related to another one (Isaiah 14) that compares a human ruler (king of Babylon) to a divine rebel. Further, he argues that these two passages are related to Genesis 3, the OT's own story of a primeval divine rebellion. This means that the anointed cherub is a divine being, a rebellious member of the divine council (stones of fire) – not Adam. This episode explores why the debate exists and adds some details in defense of Dr. Heiser’s position.

Chart: TUR-Ezek28-Isa14-Gen3

Five of the seven nations that are the target of judgment oracles were found in Ezekiel 25. Tyre takes its position in the prophetic crosshairs next. Over the course of three chapters (26-28), God has Ezekiel pronounce Tyre’s dire future in the wake of her hubris and delight at Jerusalem’s destruction. This episode covers Ezekiel 26-27 with an oracle of judgment (Ezek 26) and a lament (Ezek 27).

Following the prophecy of Jerusalem’s fall (Ezek 24), the next major section in the book of Ezekiel is a series of oracles against the foreign, enemy nations that celebrated the city’s demise. Seven nations are denounced by the prophet as under Yahweh’s judgment. Nearly every book classified among the major and minor prophets contains a collection of such oracles (e.g., Isaiah 13–23; Jeremiah 46–51). This episode discusses the nature of these oracles and discusses how the oracles of Chapter 25 can be read in the context of the Deuteronomy 32 cosmic-geographical worldview of Israel.

Chapter 24 is a turning book in the book of Ezekiel. After Ezekiel’s call (Ch. 1-3), the book has, to this point, been a series of gloom-and-doom pronouncements to the exiled Jews in Babylon subverting their expectations that Jerusalem, the temple, and their friends and loved ones back in Jerusalem were safe from divine judgment. Chapter 24 announces the judgment of the city of Jerusalem and what’s left of Israel has begun—Ezekiel is to mark the very day he received the oracles which constitute this chapter.