Podcasts about early judaism

According to the earliest gospel accounts, on the night before his crucifixion, Jesus dined with his disciples to observe the feast of the Passover and institute what would later become the Christian eucharist (or sacrament). What would it have looked like to sit down with them that night? In this episode, Professor Matthew Grey reassesses the New Testament narratives of the Last Supper, especially its physical setting and manner of dining, by examining modern research on early Jewish dining customs with archaeological data. He challenges traditional views of Jesus and his disciples dining in an affluent upper room with a Roman triclinium (banquet hall), as the event is often depicted in art. Instead, he argues that the meal likely took place in a modest, non-elite home and reflected the lower-class dining practices of the time: sitting on reed mats, sharing cooking pots in clusters of 3—4 individuals, dipping their hands or bread into the shared vessels, and passing around a shared cup of wine. Professor Grey details how examining these new perspectives might help us envision and experience a more accurate understanding of the Last Supper's historical and social setting as described in the synoptic gospels.   Publications: “‘Where May I Eat the Passover with My Disciples?': Reassessing the Urban Setting, Furnished Room, and Dining Practices of Jesus's Last Supper,” in Pushing Sacred Boundaries in Early Judaism and the Ancient Mediterranean, Brill, 2023 A Place Called Gethsemane: Seeing the New Testament Story and Site in its First-Century Context with Richard Holzapfel, Deseret Book, 2025 “Simon Peter in Capernaum: An Archaeological Survey of the First-Century Village,” in The Ministry of Peter, the Chief Apostle, Religious Studies Center, 2014   Click here to learn more about Matthew Grey

Dive into the captivating world of archaeology with Jodi Magness, Kenan Distinguished Professor for Teaching Excellence in Early Judaism. From her childhood fascination with the ancient world and fossils to her current groundbreaking excavations, Magness's journey unfolds with discoveries and a wealth of knowledge. Tune in to unearth: Insights from her latest excavation in an ancient Jewish village Understanding archaeology as a blend of science and interpretation The most common find on archaeological excavations in Israel from the Neolithic period onward How cultural memory shapes Judaism and Christianity and the relations between followers of the two religions An exploration of Rabbinic literature: its origins, creators, and relevance today Press play and embark on a journey through time and discovery with Jodi Magness as your guide, and learn more about her work by visiting Jodi Magness, Archaeologist. Episode also available on Apple Podcasts: http://apple.co/30PvU9C Boost Your Brainpower with 15% OFF!  Fuel your mind with BrainSupreme Supplements and unlock your full potential. Get 15% OFF your order now using this exclusive link: brainsupreme.co/discount/findinggenius Hurry—your brain deserves the best!

On this episode, Dr. Andrew Remington Rillera discuses his new book "Lamb of the Free" with Chad. Dr. Rillera's new book looks at the different ways that New Testament authors apply sacrificial imagery to Jesus through the lens of Old Testament law. Dr. Rillera received his PhD from Duke university where he studied New Testament, Theology, and Early Judaism and is currently an associate professor of Biblical Studies and Theology at King's University in Edmonton, Alberta. He discusses a few of his other extensive works while talking with Chad, some of those are linked below.Buy "Lamb of the Free"Subscribe to our PatreonTwitter: @theologyxianFacebook: https://www.facebook.com/ahistoryofchristiantheologyMore works by Dr. Rillera:Dr. Rillera's work on the EphesiansHis interview on The Bible Project Podcast

Archeology is the science that most directly connects us with our past, and no city in the world has been subject to more archeological interest than Jerusalem. With us to explore the archeology of Jerusalem is Jodi Magness. Jodi is a member of the American Academy of Arts and Sciences. Since 2002, she has been the Kenan Distinguished Professor for Teaching Excellence in Early Judaism in the Department of Religious Studies at the University of North Carolina at Chapel Hill. Jodi's research interests focus on Palestine in the Roman, Byzantine, and early Islamic periods, and Diaspora Judaism in the Roman world. She has studied ancient pottery, ancient synagogues, Jerusalem, Qumran and the Dead Sea Scrolls, and the Roman army in the East. Today we discuss her most recent book, Jerusalem Through the Ages: From Its Beginnings to the Crusades, published in 2024 by Oxford University Press.

Episode: New co-host Jason Staples speaks with Jodi Magness, Kenan Distinguished Professor at the University of North Carolina at Chapel Hill about her new book, Jerusalem Through the Ages: From Its Beginnings to the Crusades (Oxford University Press, 2024), the spectacular synagogue mosaic her team discovered at Huqoq, why specializing in pottery is an advantage for archaeologists, and lots more. Guest: Dr. Jodi Magness is Kenan Distinguished Professor for Teaching Excellence in Early Judaism at The University of North Carolina at Chapel Hill. Magness' research interests, which focus on Palestine in the Roman, Byzantine, and early Islamic periods, and Diaspora Judaism in the Roman world, include ancient pottery, ancient synagogues, Jerusalem, Qumran and the Dead Sea Scrolls, and the Roman army in the East. Her most recent books are Jerusalem Through the Ages: From Its Beginnings to the Crusades (New York: Oxford University, March 2024); and Ancient Synagogues in Palestine: A Reevaluation Nearly a Century After Sukenik's Schweich Lectures. The Schweich Lectures of the British Academy 2022 (London: The British Academy/Oxford University Press, June 2024). Three of Magness' books have won awards: Masada: From Jewish Revolt to Modern Myth (Princeton: Princeton University, 2019) was selected as a finalist for the 2019 National Jewish Book Award in the category of History, the Gerrard and Ella Berman Memorial Award; The Archaeology of Qumran and the Dead Sea Scrolls (Grand Rapids, MI: Eerdmans, 2002; revised edition 2021) won the 2003 Biblical Archaeology Society's Award for Best Popular Book in Archaeology in 2001-2002 and was selected as an “Outstanding Academic Book for 2003” by Choice Magazine; and The Archaeology of the Early Islamic Settlement in Palestine (Winona Lake, IN: Eisenbrauns, 2003) was awarded the 2006 Irene Levi-Sala Book Prize in the category of non-fiction on the archaeology of Israel. Her other books include The 2003-2007 Excavations in the Late Roman Fort at Yotvata (co-authored with G. Davies) (Winona Lake, IN: Eisenbrauns, 2015); The Archaeology of the Holy Land from the Destruction of Solomon's Temple to the Muslim Conquest (New York: Cambridge University, 2012); and Stone and Dung, Oil and Spit: Jewish Daily Life in the Time of Jesus (Grand Rapids, MI: Eerdmans, 2011). In addition, Magness has published dozens of articles in journals and edited volumes. (from the UNC website) Give: Help support OnScript and Biblical World as we grow and develop. Click HERE.  

Episode: Recorded on a whim after a chance meeting in Jerusalem, Wave Nunnally shares his experience of recent events in Israel, the parables of the Kingdom, and his friendship with the lead guitarist for Petra. Oh yea, all in one (shortish) episode! Guest: Dr. Wave Nunnally is Professor Emeritus of Early Judaism and Christian Origins at Evangel University in Springfield, MO. He is the author of numerous articles and books, including The Book of Acts  and Knowing Your Bible.  He leads regular study trips to Israel, which include training materials (see The Bible Unplugged) on-site teaching, and follow-up coaching.  More of Wave's material can be found at http://centralfaithbuilders.com/. To connect with him further, see www.wavenunnally.com facebook.com/wavenunnally youtube.com/wavenunnally Photo: Matt and his wife Abi meeting Wave and Lacey in Jerusalem Give: Help support OnScript and Biblical World as we grow and develop. Click HERE.

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. It is day 246 of the war with Hamas. Host Amanda Borschel-Dan speaks with archaeologist Prof. Jodi Magness for today's bonus episode from our What Matters Now weekly podcast series. This Wednesday, Israel marked Jerusalem Day, which celebrates the reunification of Jerusalem following the 1967 Six-Day War. But the capital has a rich and fascinating history of rulership changes since its foundation circa 1000 BCE. Magness just published her latest book, "Jerusalem Through the Ages: From Its Beginnings to the Crusades," through Oxford University Press. She stopped by The Times of Israel's Jerusalem offices to speak about the ancient eternal city's rulerships and populations throughout the eras. “Jerusalem Through the Ages” is a 700-page weighty tome that delves into the city's history through archaeological evidence and also texts, including the Bible and extra-biblical material such as the Egyptian Amarna Letters. Magness is Kenan Distinguished Professor for Teaching Excellence in Early Judaism at the University of North Carolina at Chapel Hill and the author of 11 books, including "Masada: From Jewish Revolt to Modern Myth," "Stone and Dung, Oil and Spit: Jewish Daily Life in the Time of Jesus," and "The Archaeology of Qumran and the Dead Sea Scrolls." From 2011 until 2023, Magness directed excavations at Huqoq in Israel's Galilee and uncovered its breathtaking mosaics. Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by the Pod-Waves.  IMAGE: Prof. Jodi Magness in Jerusalem's Church of the Holy Sepulchre, on April 11, 2022. (Amanda Borschel-Dan/The Times of Israel)See omnystudio.com/listener for privacy information.

Welcome to What Matters Now, a weekly podcast exploring one key issue currently shaping Israel and the Jewish World. This week, host deputy editor Amanda Borschel-Dan speaks with archaeologist Prof. Jodi Magness. This Wednesday, Israel marked Jerusalem Day, which celebrates the reunification of Jerusalem following the 1967 Six-Day War. But the capital has a rich and fascinating history of rulership changes since its foundation in circa 1000 BCE. Magness just published her latest book, "Jerusalem Through the Ages: From Its Beginnings to the Crusades," through Oxford University Press. She stopped by The Times of Israel's Jerusalem offices to speak about the ancient eternal city's rulerships and populations throughout the eras. “Jerusalem Through the Ages” is a 700-page weighty tome that delves into the city's history through archaeological evidence and also texts, including the Bible and extra-biblical material such as the Egyptian Amarna Letters. Magness is Kenan Distinguished Professor for Teaching Excellence in Early Judaism at the University of North Carolina at Chapel Hill and the author of 11 books, including "Masada: From Jewish Revolt to Modern Myth," "Stone and Dung, Oil and Spit: Jewish Daily Life in the Time of Jesus," and "The Archaeology of Qumran and the Dead Sea Scrolls." From 2011 until 2023, Magness directed excavations at Huqoq in Israel's Galilee and uncovered its breathtaking mosaics. So this Jerusalem Day, we take a quick break from our current war and ask archaeologist Prof. Jodi Magness, what mattered then? What Matters Now podcasts are available for download on Apple Podcasts, Spotify, YouTube or wherever you get your podcasts. This episode was produced by the Pod-Waves.  IMAGE: Prof. Jodi Magness in Jerusalem's Church of the Holy Sepulchre, on April 11, 2022. (Amanda Borschel-Dan/The Times of Israel)See omnystudio.com/listener for privacy information.

In this conversation, we sit down with Jodi Magness, an archaeologist, orientalist, and scholar of religion. She currently serves as the Kenan Distinguished Professor for Teaching Excellence in Early Judaism at the University of North Carolina at Chapel Hill and is a member of the American Academy of Arts and Sciences. Jodi specializes in Classical and Biblical archaeology surrounding ancient Palestine (modern Israel, Jordan, and the Palestinian territories) – from the time of Jesus up to the tenth century. Her research interests include Jerusalem, Qumran and the Dead Sea Scrolls, ancient synagogues, Masada, the Roman army in the East, ancient pottery, and more… Click play to explore: What sparked Jodi's fascination with archeology? How archeologists learn about the past.   Details on Jodi's latest archaeological dig. What ancient mosaics can tell us about Biblical history. Jodi's most recent books include Masada: From Jewish Revolt to Modern Myth, The Archaeology of Qumran and the Dead Sea Scrolls, and her latest: Jerusalem through the Ages: From Its Beginnings to the Crusades. Listen in as she shares her infectious enthusiasm about archaeology now! You can learn more about Jodi and her work by visiting her website. Episode also available on Apple Podcasts: https://apple.co/38oMlMr

Dive into the captivating world of archaeology with Jodi Magness, Kenan Distinguished Professor for Teaching Excellence in Early Judaism. From her childhood fascination with the ancient world and fossils to her current groundbreaking excavations, Magness's journey unfolds with discoveries and a wealth of knowledge.  Tune in to unearth: Insights from her latest excavation in an ancient Jewish village Understanding archaeology as a blend of science and interpretation The most common find on archaeological excavations in Israel from the Neolithic period onward How cultural memory shapes Judaism and Christianity and the relations between followers of the two religions An exploration of Rabbinic literature: its origins, creators, and relevance today Press play and embark on a journey through time and discovery with Jodi Magness as your guide, and learn more about her work by visiting Jodi Magness, Archaeologist. Take advantage of a 5% discount on Ekster accessories by using the code FINDINGGENIUS. Enhance your style and functionality with premium accessories. Visit bit.ly/3uiVX9R to explore latest collection. Episode also available on Apple Podcasts: http://apple.co/30PvU9

Dr. Jim Bradford is joined by world-renowned scholar and professor of Early Judaism and Christian Origins, Dr. Wave Nunnally, to give historical and scriptural context to Jesus's final week on earth. Join us for a special edition of The Central Moment each day this week as we lead up to Good Friday and Resurrection Sunday... and be sure to attend Walk The Last Week With Jesus, an immersive exhibit, this week at Central Assembly. Find times and details at www.centralassembly.org/easter

Dr. Jim Bradford is joined by world-renowned scholar and professor of Early Judaism and Christian Origins, Dr. Wave Nunnally, to give historical and scriptural context to Jesus's final week on earth. Join us for a special edition of The Central Moment each day this week as we lead up to Good Friday and Resurrection Sunday... and be sure to attend Walk The Last Week With Jesus, an immersive exhibit, this week at Central Assembly. Find times and details at www.centralassembly.org/easter

Dr. Jim Bradford is joined by world-renowned scholar and professor of Early Judaism and Christian Origins, Dr. Wave Nunnally, to give historical and scriptural context to Jesus's final week on earth. Join us for a special edition of The Central Moment each day this week as we lead up to Good Friday and Resurrection Sunday... and be sure to attend Walk The Last Week With Jesus, an immersive exhibit, this week at Central Assembly. Find times and details at www.centralassembly.org/easter

Dr. Jim Bradford is joined by world-renowned scholar and professor of Early Judaism and Christian Origins, Dr. Wave Nunnally, to give historical and scriptural context to Jesus's final week on earth. Join us for a special edition of The Central Moment each day this week as we lead up to Good Friday and Resurrection Sunday... and be sure to attend Walk The Last Week With Jesus, an immersive exhibit, this week at Central Assembly. Find times and details at www.centralassembly.org/easter

Scripture Reading: Acts 2:37 - 2:47 37 Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” 38 Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 40 With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!” 41 So those who accepted his message were baptized, and that day about 3,000 people were added.42 They were devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. 43 Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles. 44 All who believed were together and held everything in common, 45 and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. 46 Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, 47 praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.Main ThemesTHE RESPONSERepentanceThe crowd is persuaded by Peter. Contrite over killing their own graciously God-given king, the crowd asks what to do. Peter summons them to repentance, as in the prophets, and to call on Jesus' name in a baptism involving such repentance. God's promise to them is the Holy Spirit. The biblical prophets summoned Israel to “turn” or “return” to the Lord. Similarly, in Acts 2 individuals need to turn from wickedness to righteousness, that is, change their lifestyle. Early Judaism heavily emphasized the value of repentance.The crowd is described as having a deep emotional response to Peter's message (“struck to the heart”), producing a favorable behavioral response. We need not assume exaggeration on Luke's part. He provides two other occasions where, by contrast, the emotional response provoked deadly hostility (Acts 5:33; 7:54). I think that we are so used to our current Christian world, we simply assume that joining a religious movement involves repentance. This was not the case at the time (and it is not the case today with many non-Abrahamic religions). Gentiles did not speak much of moral repentance in light of religion. Joining a new mystery cult simply supplemented one's previous religious experience.Because God's “kingdom” was his reign, those who turned to embrace his reign were accepting a new king. Genuine faith in Jesus as Lord requires acknowledgment of his lordship and beginning to adjust to its practical demands.BaptismJust as John the Baptist preached a baptism symbolizing repentance, so now does Peter. Jewish people traditionally applied immersion baptism only to Gentiles (more on this later). Peter here demands a conversion no less radical than that of a Gentile converting to Judaism, but from members of his own people who must likewise turn to Israel's God and the divinely appointed king, Jesus. After reading this passage in acts, we might ask: Is forgiveness tied to baptism or repentance? Are both required? “Forgiveness of sins” is explicitly associated especially with repentance in Acts and in Luke. Most importantly, Jesus' final command to the disciples in the Gospel of Luke was that of preaching repentance.Then he opened their minds so they could understand the scriptures, and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high.” Luke 24:45-49One could debate to what extent forgiveness of sins is also associated with baptism (i.e., the act of baptism itself as distinct from repentance). Some of the arguments are based on the grammar of the text we just read. Those arguments are complex and, frankly, beyond me. Besides, grammar alone is hardly dispositive of the issue. If we surveyed texts in Luke and Acts relating to forgiveness, we would find that forgiveness is more often associated with repentance than baptism, and repentance is never missing when baptism is mentioned with forgiveness of sins. Nevertheless, we cannot ignore the fact that for Luke baptism is not dissociated from repentance. At least under normal circumstances, one does not separate the two.As I remarked above, we live in such a Christianized age, we are not surprised by facts that ought to surprise us. The fact that Jesus' followers used baptism as the initiation rite is actually quite unexpected. Ritual lustrations were common throughout the ancient world. Various temples had their own rules mandating ritual purity. The early Jewish practice of ritual washings was widespread long before the time of the Jesus movement. Christian baptism seems a bit different, though. John's baptism in the Synoptic tradition was initiatory and eschatological, a baptism of repentance in light of the coming kingdom of God. The Qumran community practiced initiatory baptism, but unlike for early Christians, the initial baptism at Qumran was apparently viewed only as the first among many. The closest Jewish parallel to John the Baptist's and early Christian baptism was proselyte baptism, a specific and extremely potent form of ritual purification. Proselyte baptism provided a clear, symbolic line of demarcation between a proselyte's Gentile past and Jewish present, much like the baptism suggested in Acts.In Jesus NamePeter calls his audience to be baptized in Jesus' name. Jewish people were known for “calling on the Lord's name,” and the more specific application to Jesus would be striking. (Again, this reveals a high Christology.) But what does the phrase mean? Baptism “in Jesus's name” distinguishes this baptism from other Jewish immersion practices noted above, with respect to its object. That is, it clarifies the convert's new allegiance.We should also note that for Luke, baptism in Jesus's name does not involve a ritual formula uttered over an initiate but the new believer's calling on the name of Jesus. In Luke's writings, the verb to baptize (βαίτίζω) appears in both passive and active forms. However, in the formula “in the name of Jesus,” it appears only with passive uses of the verb. Put simply, I do not baptize you, you are baptized. This indicates that the formula has to do with receiving rather than giving. This is not to argue that early Christians would not have cared who supervised baptisms. The Promise of the SpiritLuke recalls earlier teachings about the Spirit through his terms “gift” and “promise.” By noting that the promise is for others, he makes the proper response for the present crowd (namely, repentance and baptism in Jesus's name) and the gift of the Spirit paradigmatic for all subsequent believers. By alluding to “far-off” Gentiles by way of Isaiah's language, Luke also reiterates the promise of the Spirit for the Gentile mission. By concluding that the gift was available to “as many as God calls,” Luke clearly echoes the end of Joel 2:32, completing the quotation interrupted in Acts 2:21.It will so happen thateveryone who calls on the name of the Lord will be delivered.For on Mount Zion and in Jerusalem there will be those who survive,just as the Lord has promised;the remnant will be those whom the Lord will call.SUMMARY AND EXHORTATIONVerse 2:40 (“[w]ith many other words he testified”) probably means that Luke skips through many supplementary proofs and arguments provided by Peter. Instead, Luke's narrative moves quickly to the final exhortation and emotional appeal: “Save yourselves!” This restates briefly the speech's central idea. The immediate referent of “save” here is Joel's prophecy in Acts 2:21: whoever calls on the Lord's name will be saved. Therefore this salvation at least includes deliverance from God's eschatological wrath and destruction, available through Christ. For Peter's hearers to save themselves from the generation's wickedness was not, as some later Gentile Christian interpreters would have it, a summons to leave Israel and their Jewishness; rather, it was a summons to leave their rebellion against God, like a repeated prophetic summons to Israel in the Old Testament.Peter's term γενεά (genea) means here a temporal “generation,” not (as some would interpret it) “race” (γένος). By calling the generation crooked here, Peter is appealing to the Old Testament, particularly Deuteronomy 32:5. Peter's point is an exhortation not to harden their hearts as their ancestors did in the wilderness.Peter thus continues the preaching tradition followed by John the Baptist, underlining the continuity of salvation history and of the saving message.3,000We discussed baptism earlier, so I will not discuss the religious significance of 3,000 people being baptized. Nevertheless, we should briefly consider the mechanics of this. Could so many people even be baptized in a day? (The text could easily be understood to mean that 3,000 came to believe in Jesus, regardless of whether the actual baptisms would have taken several days to perform. But let's assume the harder, albeit simpler reading of the text.) To accommodate the thousands of worshipers the temple hosted daily, the Temple Mount had plenty of baptismal pools. Even the Roman historian Tacitus was familiar with the claim that the temple held many pools.“Baptizing” in this period involved mainly supervision while the people coming for purification immersed themselves. Like John the Baptist, the disciples could have supervised mass baptisms, without having to physically lay hands on each person. Once verbal instructions were issued, mass immersions in response to Peter's command could have occurred.One more question: is 3,000 converts in one day a believable number? At feast times such as Pentecost, Jerusalem could host as many as half a million people, with an estimated thirty thousand from the Diaspora. The Temple Mount was large enough to hold tens of thousands at one time, perhaps up to four hundred thousand (according to some of the larger estimates). Even if some of these estimates are too high (although they might be correct), thousands of hearers and a rapid mass movement of three thousand conversions are not at all implausible.Another reason to believe Luke's account of converts is that Luke seems quite honest about audiences' reactions to hearing the gospel. After each sermon in Acts, Luke reports people's acceptance or rejection (2:41; 4:4; 5:33; 7:54; 8:6, 36;10:44; 13:44, 48-50; 17:32; 22:22; 28:24, 29). Reporting rejections does not seem to fit a false narrative of ineffable success.The First ChurchVerse 42 begins a summary section describing the Jerusalem community of disciples, or what I may refer to as the first church. Before we discuss whether this first church is meant as a model for the rest of us, let's just focus on the text. What is the community engaged in? Prayer, learning from the apostles, signs, eating together, and sharing of possessions. Let's discuss these in further detail.SummariesAs a quick side note, what do I mean by a summary section? Speaking of situations in broad terms (i.e., summarizing) is typical of ancient historiographical works that were based on research and the use of sources. In other words, here Luke condenses a wider collection of information than he can afford space to narrate.The Ideal CommunityIn the ancient world, just like today, tales and dreams of ideal communities that shared all possessions were not unusual. The language employed by Luke is reminiscent of Hellenistic language for the ideal community. However, Luke and his audience are probably not thinking of Gentile sources. Instead, there is a nearly unmistakable connection between this first church and the Old and New Testament emphases on caring for the poor. For example, recall a passage like Deuteronomy 15:7-11:If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition. Instead, you must be sure to open your hand to him and generously lend him whatever he needs. Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you, and you will be regarded as having sinned. You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt. There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land. Deuteronomy 15:7-11Consider also the following verses in Deuteronomy:One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security. Deuteronomy 24:6When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security. You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security. If the person is poor you may not use what he gives you as security for a covering. You must by all means return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just deed by the Lord your God.You must not oppress a lowly and poor servant, whether one from among your fellow Israelites or from the resident foreigners who are living in your land and villages. You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin. Deuteronomy 24:10-15There are countless verses about helping the poor in the Psalms. Broadly speaking, the psalmists express the idea that the one who helps the poor will be blessed (e.g., Psalm 41:1-2). Jesus spoke repeatedly about helping the poor and about their blessings to come.So, this first church is surprising and unsurprising. Surprisingly, it describes a nearly unbelievable setting filled with love and generosity. Unsurprisingly, this has been the goal Moses, the Prophets, and Jesus spoke about. One could hardly expect otherwise.If one believes that Pentecost was a sort of reversal of the curse at Babel, then the church's unity in these verses builds upon that reversal. TeachingThe apostles' teaching provides a crucially important link to Jesus' ministry. The early church devoted itself to the apostles' teachings, which is to say they devoted themselves to Jesus' teachings passed on by the apostles. Luke is emphasizing the continuity between the mission of Jesus and his church.What might this teaching have looked like? Moral teaching was not unusual in the ancient world. For example, we could picture the lectures in a philosophic schools. However, considering the Jewish background of the apostles and other (approximately 120) Jesus' followers that received the Spirit during the Pentecost miracle, the teaching probably looked like the Midrashic exposition familiar in the synagogues. Or, put even more simply, it would have looked like Peter's speech: lessons and admonitions expanding on scriptures.Fellowship (Koinōnia)The first church engaged in “fellowship,” the Greek word being koinōnia (κοινωνία). I mention this bit of Greek trivia because the Greek word often appears in churches and Christian college campuses to describe events and meeting places. It has become part of the modern Christian lingo. The word means exactly that, a partnership, community, or “sharing in” something. The term can refer to the sort of harmony created by shared purpose and working together. In a commercial context, the word could mean sharing profits.In light of early Christian teaching, much like sharing possessions, fellowship is not a surprising fruit of Pentecost. Remember what we read in the Gospel of John when Jesus prays for the believers:“I am not praying only on their behalf, but also on behalf of those who believe in me through their testimony, that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me. The glory you gave to me I have given to them, that they may be one just as we are one—I in them and you in me—that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me. John 17:20-23In verse 46, we read the believers met by common consent. The term translated as such is rare (appearing nowhere else in the New Testament or Septuagint). Although I do not want to read too much into it, I think it does show a strong form of unity.Breaking BreadIn the text, breaking bread and fellowship are side by side, giving the impression that fellowship included sharing meals. We may surmise that these common meals were at the expense of those who were sharing their possessions—those who could afford the food. More importantly, what do we mean by breaking bread? Certainly our modern experiences with the Eucharist or Lord's Supper (the wording will change depending on the Christian tradition) affects how we read this passage. We should, however, keep in mind that, as the most basic staple, “bread” could easily stand for food in general. The passage is probably conveying the idea of eating together, not exclusively the breaking of literal bread. Recall the original Lord's Supper (Luke 22), in which bread and wine were shared, but just like they were shared at other meals. They were notable components in a meal involving many other components. If anything, the bread and wine were special in the fact that they were not—they were the most basic and always-present elements of Jewish meals.One could read the text to say that the early Christians were simply taking bread together, like the sacrament with which we are so familiar. That is not the most likely reading. (I am not trying to make a broader point about the sacraments. I am simply trying to clarify what the text means.)As we read this text, we should remember that a host who shared a meal with guests was thought to have formed a bond of relationship that was not taken lightly. Providing food and partaking of what was provided were important social obligations. To eat with someone was, at least to some extent, to befriend them. Considering that this early church was made up of people from all over the known world, and rich and poor, this sharing of meals was nothing short of revolutionary.Prayer and WorshipPrayer was the prelude to Pentecost, but it did not stop there. At the end of chapter 2, we see that prayer is a continuing part of the Christian community life.On a related note, we find that they praise God together. The word Luke uses for praise is found many times in the Septuagint. It is almost always associated with praise carried out in the temple. Consider, for example:They brought the ark of God and put it in the middle of the tent David had pitched for it. Then they offered burnt sacrifices and peace offerings before God. When David finished offering burnt sacrifices and peace offerings, he pronounced a blessing over the people in the Lord's name. He then handed out to each Israelite man and woman a loaf of bread, a date cake, and a raisin cake. He appointed some of the Levites to serve before the ark of the Lord, to offer prayers, songs of thanks, and hymns to the Lord God of Israel. 1 Chronicles 16:1-4What did that early worship look like? Again, considering the background of most of the people involved, it probably looked like (not necessarily the same as) the Jewish liturgy and reading of the Psalms. Nevertheless, early Christians would have rejected the idea that the Jewish liturgy in the temple was the required or even best way to pray and worship.SignsIn verse 43, we have one of many miracle summaries in Acts (e.g., 5:12; 8:7; 19:11-12; 28:9). We are also told how people reacted. “Reverential awe came over everyone . . . .” In the Greek, the imperfect tense is used. Awe (or fear) was coming over everyone. This suggests a continued phenomenon rather than a one time event.What is this “awe” or, literally, “fear” that they felt? The text suggests a newfound attitude of paying attention to God, his work, his commandments, and his very person (i.e., who he is).Meeting at the TempleUndeniably, homes became the dominant meeting places for Christians. Yet, notice that in this first church, they meet both in the temple and in homes. Some suggest that Christians used public meeting places to evangelize, but houses to disciple the converts. That very well could be the case, but in the case of Acts 2, worshipping at the Temple does not seem like a tactic. Instead, at this point, the temple serves a positive function—it right and proper to worship at the temple. The revival of spiritual temple worship here would evoke for Luke's biblically informed audience grand precedents. In the Old Testament, renewal of temple or tabernacle worship accompanied revivals in Israel's history. The early Christians thus had good reason to expect (and experience) a renewal of temple worship, whether or not the authorities saw fit to cooperate with their agenda. (Many Jewish people expected a new or renewed temple in this period.)Lessons for TodayI am going to do something a little unusual for this Bible study. Generally, I try to stay close to the text—focusing on the cultural and linguistic issues. My goal is to explain what the text really says—what it meant to the author and original audience. The implications of the text, particularly for our lives, I touch on lightly and briefly. As some have let me know (and there is nothing wrong with that), this has the effect of hiding the forest for the trees. I spend much of the time discussing details like grammar, and I never get to the “good stuff.”Well, today, I do want to pause for a brief moment and consider some questions. In particular, I have three in mind. First, does charity matter? Second, should we preach like “Acts 2 Peter”? Third, should our churches resemble the “Acts 2 church”?Does Charity Matter?I do not wish to repeat myself, but the Old Testament and Jesus' ministry have a heavy emphasis on charity. Helping the poor is part of the Jewish law. The Psalms say that helping the poor will result in blessings. Jesus says that helping the poor will result in exaltation.Then when Jesus noticed how the guests chose the places of honor, he told them a parable. He said to them, “When you are invited by someone to a wedding feast, do not take the place of honor because a person more distinguished than you may have been invited by your host. So the host who invited both of you will come and say to you, ‘Give this man your place.' Then, ashamed, you will begin to move to the least important place. But when you are invited, go and take the least important place, so that when your host approaches he will say to you, ‘Friend, move up here to a better place.' Then you will be honored in the presence of all who share the meal with you. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”He said also to the man who had invited him, “When you host a dinner or a banquet, don't invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. But when you host an elaborate meal, invite the poor, the crippled, the lame, and the blind. Then you will be blessed because they cannot repay you, for you will be repaid at the resurrection of the righteous.” Luke 14:7-14It is this Bible-wide emphasis on caring for the poor that climaxes in the depiction of the first church. And, I think the undeniable truth is that this emphasis on the poor has been crucial for the vitality and expansion of the church. Listen how Craig Keener describes how early thinkers, Christian and pagan alike, noticed the early church's attitude towards the poor:Justin claims that former pagans, converted to Christianity, continue to share their resources in common and with the needy (Justin 1 Apol. 14). In the late second century, Tertullian remarks wittily that Christians readily share everything in common except their wives—the one thing, he complains, pagans were most willing to share (Tert. Apol. 39.11– 12). In antithetical contrast to the apologists' idealized portraits, Lucian ridicules worshipers of “the crucified sophist” as despising “all things indiscriminately” and reckoning everything as “common property,” hence easily cheated. Celsus critiqued Christians for their effective appeal to “the socially objectionable classes” as well as to “the unhappy and sinful.” Other sources also attest to Christians' continuing commitment to share their resources in the second century and beyond.In short, I think charity is both a means of blessing in this life (I mean for the giver, not the recipient) and one of the primary means by which we show the kingdom of God in this world. Regarding blessings, allow me to make a wildly inflammatory statement: the answer to many of our personal problems is a lack of charity. Are you experiencing depression? Go help the poor. Are you having trouble with your wife? Go help the poor. Are you dissatisfied with your job? Go help the poor. No, I am not saying that helping the poor will make your problems go away, but I am saying that helping the poor will provide you with a certain perspective and patience that will help solve them. Charity is simply that crucial and life-changing. And, do we want our churches to be lively and vibrant? We must help and welcome the poor. What are the limits to charity? Yes, a line must be drawn. My suggestion is we discuss that once we think we are getting close to the line.Should We Preach Like Acts 2 Peter?In Acts 2, Peter makes a perfect presentation of what we generally call “the gospel.” Peter stood up and told them (paraphrased), “Listen! The scriptures spoke of a day when the Spirit of God would be poured out on all people. As you can see and hear (because of the Pentecost miracle), that day is today. That also means that the end is near, call on the name of the Lord and you will be saved. Who is the Lord? Jesus. How do we know? He did miracles among you. Also, you killed him using dirty tactics but God raised him from the dead. The scriptures spoke of one who would not see decay—that's Jesus! The scriptures also spoke of a king who would reign forever, who would be exalted. That's Jesus! He has been taken up to heaven as King and Savior. He will not lose. Save yourselves! Repent!”Obviously, I do not disagree with Peter one bit. My question is not whether Peter is right. I believe he speaks of true things. My question is whether we should present that truth the same way, and whether his argument would be compelling today.If you are thinking I am about to start a discussion about how sensitive people are today, and how offended they would be by Peter's speech, do not worry. I am not convinced people have ever been different (e.g., more or less sensitive), but be that as it may, I am more interested in the argument itself.Peter's argument depends partly on the audience's personal experience with Jesus. It depends much more, though, on scripture that the audience believes to be true. Peter does not even need to argue that scripture is truthful.Would we find a similar audience today? In my opinion, yes and no. In the United States, we live in a time of great apostasy (or at least of many people leaving the churches). People are leaving the Christian faith by the hundreds of thousands. In 2007, religious “nones” were only about 16%. Now that number has nearly doubled (29%). Perhaps many of these people still believe the Bible to be true, much like Peter's audience, and we can call them back to God based on that. But about a third of Americans (coincidentally, also 29%) believe that the Bible is simply fables. What then?I have two suggestions. First, like we will read of Paul preaching in Athens, we must meet them where they (the audience) are. We must explain why the gospel is true and good. Second, and this will lead into my question of the early church, we must help them experience Jesus. How? The church is the body of Christ. I think that unbelievers should truly encounter Jesus in the community of his followers.Should our churches resemble the “Acts 2 church”?Why do I ask this question? Partly because many churches claim to be Acts 2 churches. This is particularly common with nondenominational churches (this is not an attack, simply a statement of fact), but even some more traditional, denominational churches advocate for this.We must begin by asking what do we mean by an Acts 2 church. Here are some answers I found to get us started:Their Four KeysThe church in Acts 2 has four priorities: studying good teaching, hanging out, sharing meals, and praying (verse 42). That's a great start, but many churches today don't even do that, not really.Their MiraclesAmazing supernatural things occur. People are amazed (verse 43). Today, most churches don't encounter miracles or anything supernatural. They forgot how or never learned. And for many who do walk in the power of the Holy Spirit, their focus is on the experience, not on people's reaction. Their emphasis is backwards. The purpose of “signs and wonders” isn't to gratify themselves. It's to show God's power, pointing outsiders to him, not delighting insiders.Their FinancesThe kicker is that they pool their resources; they even sell their possessions to give to everyone in need. The church takes care of their own (verses 44 and 45). Too many churches today do not even care for the needs of their members; they expect government or some other organization to. And I've never encountered a church that shares all their material possessions. That's just un-American!Their PatternThey continue to hang out—every day—and share food. They are delighted (verse 46). I don't know of any church family that meets every day, but the Acts 2 church did.Their ResultsBecause of all this, others esteem them and they grow (verse 47). Too often today's churches don't have the respect of society but quite the opposite. Too many churches aren't growing; they're not even maintaining; they're dying. However, none of the things the church did in Acts 2 are commands for us to follow. The passage is descriptive; it shows what the church did and the outcome they enjoyed. It may be a viable model for us to follow.Unfortunately, many churches today don't even practice these four key actions; supernatural results are rare; and sharing everything is virtually nonexistent. Is it any wonder why churches aren't respected by society or growing? Perhaps they're doing church wrong and not more closely following the Acts 2 model.—Peter DehaanBeing an Acts 2 Church in the 21st CenturySome churches are known for their music programs, others for their children or youth ministries, while yet others for some sort of “niche” that appeals to a large audience. While all such ministries can be good and helpful for both reaching your community and encouraging the church, it's interesting to look back at what the first church devoted themselves to. In Acts 2, after Peter's Jewish audience heard the gospel proclaimed, they responded with repentance and faith, were incorporated into the church through baptism, and they devoted themselves to a common faith and a common life.It's no accident that the first devotion mentioned was to the apostles' teaching. We too should be devoted to the apostles' teaching. But what is their teaching? In Acts 2:22-26, Peter preaches the good news concerning Jesus' life, death, resurrection, and exaltation as Lord and King. In Acts 4, Peter and John annoy the Jewish leaders because they were “teaching the people and proclaiming in Jesus the resurrection from the dead” (v.2). Then the Jewish leaders charged them not “to teach at all in the name of Jesus” (v.18). Then in Acts 5, the apostles' teaching is referred to as “the words of life” (v.20-21). But again, the Jewish leaders “strictly charged them not to teach in this name” (v.28). Nevertheless, after they were released, Luke says of the apostles:And every day in the temple and from house to house they did not cease teaching and preaching that Jesus is the Christ. (v.42)I trust you get the idea of what the apostles' teaching entails.Still, there is a little more going on in Acts 2:42 then first meets the eye. You see, faithful Jews were to be devoted to Moses' teaching. By devoting themselves to the apostles' teaching, the early church understood that they were under a new authority—King Jesus, the new and better prophet than Moses. The apostles' teaching is nothing other than all of Scripture, now interpreted through the lens of Jesus. This is, after all, how Jesus himself viewed all of Scripture (Luke 24:44-49). All Scripture is inspired by God and points to Jesus.For this reason, we should want what we do together as a church to be Word-saturated (all of Scripture) and gospel-centered (interpreted through the lens of Jesus). In light of this gospel commitment, here are four areas in which we should encourage our church to be devoted to the apostles' teaching.Personal DevotionsIf our churches are to be devoted to the apostles' teaching, then our members need to be personally devoted to the apostles' teaching. . . .Sunday SchoolYour church may or may not have Sunday school. At High Pointe, we call it Life Classes, and we offer topic specific classes. . . .Small GroupsPerhaps your church has small groups that meet throughout the week. These groups should also be Word-saturated and gospel-centered. . . .Worship GatheringsIt is a great joy when God's people gather to declare our joint allegiance to the Lord Jesus Christ. . . . .—LifewayChurch As It Was Meant To BeIn many respects, the contemporary church in America looks more like a large corporation than like anything described in the New Testament. Even church leaders sometimes bear a closer resemblance to CEOs and corporate executives than to humble, tender shepherds. Sadly, the good news — that a sinner can find forgiveness for sins before a holy God by placing his trust in and committing his whole life to Jesus Christ—is often eclipsed by “success”-oriented programs and an interest in the bottom line. As a result, many churches have become nothing more than entertainment centers, employing tactics that effectively draw people into the church, but are incapable of truly ministering to them once they come. …So, what's the blueprint? A logical place to start is at the beginning with the first church—the church at Jerusalem. It began on the Day of Pentecost . . . . Back to the Blueprint: Bible Study, Fellowship, and PrayerActs 2:42 gives the blueprint they followed: “They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.” Those are the vital elements that make up the actual function and life of the church— and all of that in just one verse! Here's an obvious starting point: A church built to the Master's plan will begin with the right raw material—a saved congregation. Verse 41 identifies the church as being made up of “those who had received [Peter's] word,” and “were continually devoting themselves.” The church at Jerusalem was filled with true Christians — those who continually adhered to apostolic teaching.…While the early church didn't have a New Testament, they had God's Word in the form of the “apostles' teaching.” The church at Jerusalem was committed to receiving that Word. Doctrine is the basis of the church—you can't live out what you don't know or understand. . . . Don't ever allow anyone to stand in the pulpit who isn't committed to leading the congregation through a deep, penetrating study of God's Word. The central focus of the early church's fellowship was the breaking of bread — the Lord's Table. It was the most fitting symbol of their fellowship since it reminded them of the basis for their unity—salvation in Christ and adherence to apostolic doctrine. . . .We eat and drink in remembrance of Christ's self-sacrificing love that took Him to the cross. In your fellowship, make it your habit to practice the same kind of love Christ demonstrated toward you. Practically speaking, you can always give your life to those God brings across your path. Do you habitually pray for fellow believers? Are you encouraging them, edifying them, meeting their physical needs? Do you love them enough to confront them when they are sinning? Those are the marks of true Christian fellowship. It is church as it was meant to be. Acts 2:42 says the believers continually devoted themselves to prayer. Sadly, the same devotion to prayer is often neglected today. Churches can pack pews by offering entertainment, but when a prayer meeting is held, only a faithful few trickle in. . . .Built to Scale: Wonder, Love, and JoyWhat happens when true believers remain under biblical teaching, in a spiritual fellowship, and in devotion to prayer? Acts 2:43 says, “Everyone kept feeling a sense of awe.” “Awe,” the Greek word for fear, speaks of a sense of reverence. It is reserved for special times when people are struck with wonder because of something divine or powerful that defies human explanation. Your church ought to be able to instill awe in your community. . . .—Grace to YouI think we can pick up on a couple of things. First, everyone picks and chooses. Some emphasize signs, some leave them out. (Of course, there are theological reasons for this.) In the second example I quoted, we see a nearly exclusive emphasis on learning—on words. Is that what we see in Acts 2?The community of believers in Acts 2 is the culmination of the salvation story, at least in this life. It has learning but it has has doing; it has giving and receiving; it has love and generosity. Whatever we decide we should carry forward to today's church, I think we cannot forget that the first church was like family.

Scripture Reading: Acts 2:14-47 14 But Peter stood up with the eleven, raised his voice, and addressed them: “You men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say. 15 In spite of what you think, these men are not drunk, for it is only nine o'clock in the morning. 16 But this is what was spoken about through the prophet Joel:17 ‘And in the last days it will be,' God says,‘that I will pour out my Spirit on all people,and your sons and your daughters will prophesy,and your young men will see visions,and your old men will dream dreams.18 Even on my servants, both men and women,I will pour out my Spirit in those days, and they will prophesy.19 And I will perform wonders in the sky aboveand miraculous signs on the earth below,blood and fire and clouds of smoke.20 The sun will be changed to darknessand the moon to bloodbefore the great and glorious day of the Lord comes.21 And then everyone who calls on the name of the Lord will be saved.'22 “Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know— 23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles. 24 But God raised him up, having released him from the pains of death because it was not possible for him to be held in its power. 25 For David says about him,‘I saw the Lord always in front of me,for he is at my right hand so that I will not be shaken.26 Therefore my heart was glad and my tongue rejoiced;my body also will live in hope,27 because you will not leave my soul in Hades,nor permit your Holy One to experience decay.28 You have made known to me the paths of life;you will make me full of joy with your presence.'29 “Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day. 30 So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, 31 David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay. 32 This Jesus God raised up, and we are all witnesses of it. 33 So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear. 34 For David did not ascend into heaven, but he himself says,‘The Lord said to my lord,“Sit at my right hand35 until I make your enemies a footstool for your feet.”'36 Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.”37 Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” 38 Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 40 With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!” 41 So those who accepted his message were baptized, and that day about 3,000 people were added.42 They were devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. 43 Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles. 44 All who believed were together and held everything in common, 45 and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. 46 Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, 47 praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.Main ThemesSettingAramaic or Greek It is unlikely that Peter originally preached the sermon in Aramaic. Some of Peter's hearers (like the Mesopotamians) would have known Aramaic, but many would not have been able to understand it. So, Peter probably preached in Greek. The Septuagint quotes support this inference. Public SpeakingMuch like today, in ancient times one would rise to speak. This was helpful visually and acoustically. The text tells us that Peter “raised his voice,” a frequent idiom in the Septuagint, making Peter seem like an Old Testament prophet. The phrase also appears in Greek writings with a literal meaning. One would expect Peter to project his voice loudly to address more than three thousand people. There is no reason to doubt that someone could address thousands of people without a modern sound system. For example, the famous preacher Charles Spurgeon (1834 - 1892) once preached to over 23,000 without amplification. George Whitefield (1714-1770), another well-known pastor, had similar fame for preaching to thousands at certain events. Curiously enough, Benjamin Franklin was skeptical of these reports. Nevertheless, Franklin investigated and determined that as many as thirty thousand people could hear Whitefield at a time. However, raising one's voice will not reach many people if there is much noise. The scene implies that the crowd went silent. This makes sense after the miracle of Pentecost, which puzzled those present.The SpeechI. IntroductionDeflectingRemember where we left off last week. Jesus' followers are preaching the good news in the different languages of people from all over the known world. The crowd, amazed and confused at the ability of these Galileans (i.e., country bumpkins, explains the phenomenon by accusing the disciples of being drunk. Our reading today starts with Peter's deflection. You men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say. In spite of what you think, these men are not drunk, for it is only nine o'clock in the morning. Acts 2:14b-15This is a witty aside to the audience. Imagine Peter delivering the line with a bit of irony. These interactions between speakers and their audience, sometimes making points at each others' expense, was common in antiquity. However, notice that Peter deflects the mockery with a potentially humorous response that does not shame the hecklers. Peter seems determined to win over the entire audience—not to antagonize them.9 A.M.Peter remarks that men are not drunk in the third hour, which our translation appropriately calls nine in the morning. Just like today, drunkenness was a night activity. The few people who were said to start drinking in the morning and continue through the day were considered exceptional and viewed quite negatively. The mention of the third hours gives some more insight into the scene. At that time of day, the temple courts would have been very busy. This partly explains and grants credibility to the account of a large crowd. The AddressPeter addresses the men, but such a manner of speaking would not have excluded the women—it merely presupposes an androcentric society. Peter invites the audience to hear him carefully because “know this,” or as other translations may put it, “let it be known.” This was daring speech, often used in Jewish and Greek rhetoric. In the Old Testament, this phrase was often used to confront Israel.II. The Argument Quoting Joel, KindaPreview: Peter explains that the power to speak in other tongues was the outward sign of the fulfilment of Joel's prophecy that God would pour out his Holy Spirit on all his people. In Joel this promise was associated with the Day of the Lord; Peter asserts that this event has now occurred in history. It results from the fact that God had exalted the crucified Jesus, had enthroned him at his right hand, thus inaugurating his messianic reign; and the outpouring of the Holy Spirit upon his people was nothing less than the blessing of the messianic age.Peter begins his main argument by quoting Joel 2:28-32. But, something we often miss is that Peter does not provide an exact quotation. He adds or modifies Joel's text at different points to bring out its implications. This is neither deception nor error. Imagine if I was sharing the gospel with someone, and I quoted John 3:16 as follows: For God so loved the world, that he gave his only begotten Son, Jesus, that whosoever believeth in him should not perish, but have everlasting life.The word “Jesus” is not in the original verse. It is my attempt to quickly explain the text. Peter is doing something similar. Moreover, this was a common rhetorical device used by Torah teachers at the time. These teacher peppered their expositions with numerous biblical allusions while making deliberate changes.So, what did Peter modify? The two most relevant changes are: (1) Peter changes “after these things” to “in the last days, says God.” Thus, Peter reinforces the eschatological nature of the gift of the Spirit. Obviously, Peter's argument is that the disciples' inspired praise in other languages represents the gift of the Spirit, also showing that the “last days” have come.(2) Peter omits “because in Mount Zion and in Jerusalem will be survivors (those saved), just as the Lord said.” His omission of the specifically Israel-centered part of the quotation seems significant to universalize the promise of the Spirit to all peoples. This reinforces the universality of the text quoted. The quotation speaks of men and women, young and old, seeing visions and prophesying—that is, the promise of the Spirit is for everyone. Last Days I have discussed the realized eschatology of Acts quite extensively, so I will make the current discussion of the last days brief. The phrase “in the last days” and other similar expressions, such as “last times” are found all over the Old Testament. Generally, they relate to the period of Israel's restoration. However, if we pay more attention, we find that the phrase has at least two meanings. On one hand, it has that meaning of restoration (Isa 2:2; Hos 3:5; Mic 4:1; Dan 2:28).Here is the message about Judah and Jerusalem that was revealed to Isaiah son of Amoz. In future days the mountain of the Lord's temple will endure as the most important of mountains and will be the most prominent of hills. All the nations will stream to it . . . . Isaiah 2:1-2On the other hand, this eschatological title also applied to a period of great suffering just before that restoration (Jer 23:20; 30:24; Ezek 38:16; Dan 10:14). But just watch! The wrath of the Lord will come like a storm! Like a raging storm it will rage down on the heads of those who are wicked. The anger of the Lord will not turn back until he has fully carried out his intended purposes. In future days you people will come to understand this clearly. Jeremiah 23:19-20“Therefore, prophesy, son of man, and say to Gog: ‘This is what the Sovereign Lord says: On that day when my people Israel are living securely, you will take notice and come from your place, from the remote parts of the north, you and many peoples with you, all of them riding on horses, a great company and a vast army. You will advance against my people Israel like a cloud covering the earth. In future days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself through you, O Gog. Ezekiel 38:14-16The New Testament continues this dual description, speaking of an advancing kingdom with eventual glory but also a period of great suffering and apostasy. We find this “already/not yet” tension in the writings of Paul and in the words of Jesus.Peter's “last days” fits the expectation that the disciples had entered an interim era between the first and the second comings of the Messiah, called to testify to the nations by the eschatological gift of the Spirit. The very affirmation that the Christ had come constituted the basis for a realized eschatology alongside a future one. All Flesh (“On All People”)In Acts 2:17, the phrase translated as “on all people” would more literally translate to “all flesh.” The translation, however, accurately captures the intended meaning of the phrase—particularly how Peter intends it. Clearly Acts teaches that Joel's prophecy of the Spirit is not only for the apostles, but for all of Christ's followers. Luke undoubtedly interprets “all flesh” as referring not simply to the men and women, young and old, and servants stated in Joel 2:28-29 but to people from all nations. Calling on the Lord's NameThe Joel quotation ends with everyone “calling on the name of the Lord.” The expression “call on the Lord's name” was familiar in Jewish texts, generally referring to praying to him or praising him. The term carried additional punch at the time, since it is also the expression that would have been used to make a formal appeal to Caesar.Peter will expand on this phrase, making clear that this Lord upon which people must call is Jesus, they must do so particularly during baptism. In Greek, the term for Lord was kurios or (kyrios). In the Old Testament, this title generally referred to God. It is partly because the word kurios is not specific that the early church is able to apply it to Jesus and also make an equivalence with God Almighty. Notice how early this high christological understanding appears in the narrative. Jesus is not understood as God progressively throughout the history of the early church. For Luke, God the Father is “Lord” (Acts 2:20, 39; 3:19-20, 22; 4:25-26, 29), but Christ also receives this title by exaltation (1:21; 2:36; 4: 33; 5:14; 9:1); Jesus receives faith (Acts 3:16) and prayer (7:59) and is the world's judge (10:42; 17:31). Contrary to what some scholars would expect, most of the uses of “Lord” for Jesus in Acts appear in the first half of the book and hence are attributed to the Jerusalem church. In fact, this view of Jesus as God is found early in the gospels. For example, we encounter it in the story of John the Baptist declaring that Jesus would baptize with the Spirit—clearly a role of God and God alone. We may still wonder how Peter came to this high christology when he does not seem to “get it” in the gospels. Luke probably expects his audience to infer Peter's further learning during the forty days of resurrection appearances in Acts 1:3. Jesus and His Powerful Signs and WondersIn verse 22, Peter again invites the audience to listen—to pay attention. In typical rhetorical style, this frames the exhortation to come.Peter opens this new section of the speech with a mention of Jesus and then with a sort of proof—the signs and wonders. We must remember that in the gospels, signs are central to demonstrating Jesus' identity and his relationship with the father. Notice also that Peter is connecting the signs and miracles attested in the gospels to those prophesied in Joel (verse 19), bolstering the point that the end times have come.The pairing of signs and wonders appears elsewhere in the New Testament, probably always evoking the Old Testament story of Moses. (This pairing appears elsewhere in the Old Testament, but the most recognizable and iconic story would be that of Moses.) The narrative of Moses is found in Exodus, but below I quote the summary provided in Deuteronomy.No prophet ever again arose in Israel like Moses, who knew the Lord face to face. He did all the signs and wonders the Lord had sent him to do in the land of Egypt, to Pharaoh, all his servants, and the whole land, and he displayed great power and awesome might in view of all Israel. Deuteronomy 34:10-11Notice that one would not expect Diaspora Jewish visitors to be as familiar with Jesus's signs as Galileans or some Jerusalemites, but Luke seems to imply that the word had spread far and wide. Jesus' Death and God's PlanPeter clarifies that Jesus did not die by surprise. This is a point we discussed extensively during out study of John, so I will keep it brief. Particularly in verse 23, Peter highlights the fulfillment-of-prophecy theme and summarizes the Gospel's plot as a part of God's larger plan in salvation history. God's sovereignty stands even behind the very political powers and treacherous actions that brought about Jesus's death. Luke is sometimes accused of minimizing the cross and focusing almost exclusively on the resurrection. This misunderstands Luke. Notice that Peter's speech begins with cross—it was a key part of God's salvific plan. There is simply no need to explain the cross. His audience was well aware of the brutal, shameful execution by Roman crucifixion. Moreover, the resurrection is what proves the significance of the cross, so highlighting the resurrection makes sense in a context of speeches and arguments. Peter charges the “men of Israel” with Jesus's death. Presumably, he does so because of the participation of the crowds and the leaders. Sometimes, Christians and non-Christians alike accuse Luke (and Peter and John) of antisemitism. Forgive my strong language, but such a charge is ridiculous. First, Biblical prophets often denounced Israel as a whole. And Jewish people understood well the notion of corporate responsibility and its demands for atonement or restitution. Second, speaking in collective terms, particularly in relation to nations, does not imply an inherently negative view of individual people. For example, in modern day we speak of Russia invading Ukraine. Or more poignantly, we may say “Russians” invaded Ukraine. This by no means entails that individual Russians are somehow predisposed (e.g., genetically) to be invaders. Notice that Peter gives the “men of Israel” no breaks. Not only does he fault them directly for the death of Jesus but claims that they have killed Jesus by the hands of the Gentiles—literally “lawless men.” The lawless were Romans and other Gentiles who did not acknowledge God's law. In other words, Peter is accusing audience, which presumably prided itself of its obedience to the Torah, of getting in bed with those who rejected the Torah. Peter held no punches, using deeply offensive rhetoric. (Peter's use of the phrase “by the hand” of another to commit the crime is also reminiscent of Old Testament passages were someone sought to kill another but avoid personal guilt.) In this Bible study, I try not to make overly broad prescriptive conclusions from the text, so I will not claim that we ought to take homiletic lessons from Peter's speech. But I think we can safely say that one is not necessarily wrong to be offensive for the sake of the gospel. Released from Death and Psalm 16Summary. In Acts 2:25-36, Peter makes an argument from Scripture that the risen one is the Lord (2: 25– 31, 34– 35), an argument from the testimony of eyewitnesses and the Spirit's present confirmation that Jesus has risen (2: 32– 33), with the resulting conclusion that Jesus is the Lord (2: 36). Although Jesus's death is pivotal, Peter's speech focuses on the resurrection. Resurrection is a theme in the speeches in Acts, even more so than in the gospels. Peter begins this new section of his speech pointing out that Jesus was delivered from the pains or “pangs” of death. (The term translated pains is frequently used to describe pains associated with giving birth, which is why the translation “pangs” is appropriate.) Deliverance from the “pangs of death” alludes to Psalm 16, “inviting” it as part of the argument. Peter will then explain psalm 16 by connecting it to anoher—Psalm 110. (Peter does this using gezerah shevah on the premise that similar language among the psalms might convey related ideas or at least evoke related feelings.) The quoted section of Psalm 16 is:‘I saw the Lord always in front of me,for he is at my right hand so that I will not be shaken.Therefore my heart was glad and my tongue rejoiced;my body also will live in hope,because you will not leave my soul in Hades,nor permit your Holy One to experience decay.You have made known to me the paths of life;you will make me full of joy with your presence.'The way that New Testament writers understood the original meaning of certain Old Testament passages can be perplexing. For example, one is not certain whether Peter believed that the psalm referred simply to David's restoration of health but its basic principle could be subject to a greater fulfillment, or if Peter believed that the psalm was always about the resurrection of the Messiah, which encouraged David that death would not separate him from God. One may argue that the first interpretation (that the psalm refers to David's restoration of health) is the obvious, plain reading of the text. However, not only Peter and the early church, but later rabbis interpreted the passage eschatologically.One scholar argues that even though the psalmist had no prediction of a messiah's resurrection in mind, the New Testament teaching of the resurrection from the dead and the thoughts which here occupy the mind of the psalmist are based on the same fundamental conviction, namely, an unshakable belief in the life-giving power of God.Lord at the Right HandLuke and other New Testament authors affirm that Christ is at the Father's right hand. The idea was pervasive in early Christianity, making it into the Apostle's Creed. Presumably, the idea is based on Psalms 16 and 110. The language of the right hand is often used metaphorically. Most ancients associated the left hand with dishonor (although being at a king's left hand was still a position of honor). A temporary seat at a ruler's right hand was a position of honor, but this was still more the case if the seat was permanent. The position at the right hand of the throne invested its holder with delegated authority to act for the ruler.JoyThe theme of joy in Acts 2:28) is probably deliberate. After all, Luke could have skipped this part of the quotation. Rejoicing characterizes the early church following Pentecost. The theme of joy appears in momentous events such as miracle working, suffering in hope of divine vindication, celebrating eternal life, celebrating others' conversions, and celebrating other good news. Joy was sometimes empowered by the Holy Spirit.Notice that, as explained above, Peter hits the crowd hard. However, he does not do so to leave them in disgrace or despair but to invite them into joy. Hades and DecayA key part of Peter's argument (which Luke repeats later in Acts) is the idea that the Holy One was not left in Hades, and he did not see decay. That Jesus was no longer in “Hades” (emphasized again in 2:31) simply means that he was no longer dead. (The mention of Hades is both rhetorically colorful and it provides a contrast with heaven.) If the soul was in Hades, then the body would decay. Hence, Hades and decay are both pointing towards death. However, notice that (as some Christians suggest) even if Hades were a metaphor for nonexistence (not its typical usage in ancient texts), the experience of death for the body here, though parallel and related, does not appear identical to that for the soul. As evidenced by the psalm, early Judaism often accepted this differentiation between the soul and the body.Conclusion—Jesus Is the One Who Lives, Jesus is the Exalted KingFinally, Peter argues that David, having died and been buried yet not having ascended, cannot be the true fulfillment of Psalm 16. Rather, both the apostles as eyewitnesses and the outpoured Spirit attest that Jesus has risen and ascended to God's right hand. Therefore Jesus is the Lord of Psalm 16—the “Christ,” the ultimate Davidic king. Peter's line of argumentation was typical at the time. A teacher who wanted to argue that a psalm (or any other text) applied in a way other than what it seemed to claim literally could begin by showing that the apparent literal meaning was not fulfilled. That David (in contrast to, e.g., Moses or Ezra) died, was not disputed. Peter can point out the obvious: the tomb is in plain view among them, and David has not vacated it. We must also keep in mind that to use David as a sort of title for the messiah was not unusual. The Old Testament is full of such uses.Nevertheless, Peter makes his argument respectfully. His use of the phrase, “I can speak confidently” (sometimes translated as “I may say boldly”), can mean something like “Do not be offended if I point out.”Peter emphasizes that David spoke not of himself but in his role as a prophet. Probably many Jewish teachers would have shared the assumption that prophets spoke especially of the messianic era.Peter completes his argument by mentioning God's promises to David, including the promise of his kingship (2 Sam 3:9) and his continuing seed (Ps 132:11). Christ's Exaltation and Psalm 110Summary. If Jesus is in God's presence (Acts 2:25, 29), Peter can infer for his hearers that Jesus is in heaven. Peter bolsters his argument with Psalm 110. If Jesus is already enthroned at the Father's right hand, then he has begun his messianic reign, and hence the messianic age has begun and the messianic blessings have been given.Jesus and the SpiritOn the theological level, the Spirit's outpouring stems from Christ's exaltation (Acts 2:33). Notice that in verse 33 Jesus “pours out” the Spirit. This is a clear allusion to God's pouring out the Spirit in 2:17-18 (the only other passage in Luke-Acts using that expression). Jewish texts also speak of God's pouring out wisdom as his gift. Wisdom would also sit by God's throne. Again, notice the high Christology. If Jesus is the Spirit-baptizer, he takes on a divine role in light of the Old Testament, where only God can pour out God's Spirit (e.g., Isaiah 44:3). Acts 2:33 is among the most important for understanding Luke's Christology and pneumatology and their relationship with each other. According to Acts, Jesus is enthroned as Messiah and now reigns in his church by the Spirit. Instead of an absentee Christology, by relating the Spirit to Jesus in the way Jewish people had understood the Spirit's relationship to God, Luke takes the reader beyond anything Judaism conceived of the messiah. The Exalted LordPeter shows that David, being dead and buried, could not fulfill the promise of resurrection or incorruption in Psalm 16. Then Peter produces another key text that David could not fulfill—Psalm 110. Peter claims that it is self-evident that Psalm 110, with which Peter links Psalm 16, cannot apply to David both because David did not ascend and because he speaks of his Lord. As Psalm 110 shows, the exaltation of Jesus involves sitting at the right hand of God. Jesus's position here is familiar in terms of a viceroy or vizier. Sometimes this position could apply to a son installed or functioning as coregent. For example, Titus dictated letters and edicts in his father's name and publicly read his speeches.“Lord”As a title for the Messiah, “Lord” predates Luke's writings. For example, the pre-Christian work called the Psalms of Solomon speaks of the “Lord Messiah.” That is, the basic line of interpretation was established even before Jesus. Christian sources differ from this pre-Christian tradition only in associating this title with Jesus's deity.The church's use of the title “Lord” for Jesus was certainly dominant well before Luke wrote (and before the later speeches in Acts would have occurred). It is Paul's primary title for Jesus and appears in every part of early Christianity In Psalm 110, if one assumes Davidic authorship for the psalm, as most first-century hearers would have done, “my Lord” becomes someone greater than David (the greatest king). A midrashic connection to Ps 16:2 also suggests the deity of “my lord,” as it is addressed directly to God. This fits the exposition here, where this “Lord” bears the specific divine name on which hearers must call to be saved. His FootstoolsThe remainder of the quotation in Acts 2:35 is hardly simple decoration. Although Peter's primary point in quoting Psalm 110 is Christology, it also support his eschatology. In this eschatology, Jesus's present reign is an interim period until its consummation. First-century readers would still understand the metaphor of enemies being made a footstool. Prisoners had long been symbolically “trampled underfoot,” as lavishly illustrated, for example, by Egyptian royal sandals with bound prisoners portrayed on the soles. Conclusion: Lord and ChristSpeakers commonly provided a final summation of their argument. That's the case in Acts 2:36. The proclamatory “Let all the house of Israel know” fits such a climax. Jesus is the “Lord” of in Joel's passage (Acts 2:21) by way of Psalm 110 (Acts 2:34-35). By way of Psalm 16, he is “Christ” (Acts 2: 31)—that is, the king from David's line. That Jesus is Messiah (i.e., Israel's king) and that he is Lord at God's right hand are truth claims that demand universal allegiance; that is, they demand the response of all humanity. Notice that this response could costly. “King” was a dangerous title in the Roman world. (“Lord” could be construed in less political, purely religious terms.)The closing reference to Peter's hearers crucifying their own king invites a response. The plural pronoun “you” is emphatic in 2:36. The ResponseThe crowd is persuaded by Peter. Contrite over killing their own graciously God-given king, the crowd asks what to do. Peter summons them to repentance, as in the prophets, and to call on Jesus's name in a baptism involving such repentance. God's promise to them is the Holy Spirit. In Acts 2:38 and 3:19, Peter preaches repentance like the Old Testament prophets calling Israel to return. The biblical prophets summoned Israel to “turn” or “return” to the Lord. Individuals needed to turn from wickedness to righteousness, that is, change their lifestyle, not merely indulge in guilty feelings. Early Judaism heavily emphasized the value of repentance.Although the very deep emotional response described here (“struck to the heart”) produces a favorable behavioral response, Luke provides two other occasions where, by contrast, the emotional response provoked deadly hostility (Acts 5:33; 7:54). I think that we are so used to our current Christian world, we simply assume that joining a religious movement involves repentance. This was not the case at the time (and it is not the case today with many non-Abrahamic religions). Gentiles did not speak much of moral repentance in light of religion. Joining a new mystery cult simply supplemented one's previous religious experience.Because God's “kingdom” was his reign, those who turned to embrace his reign were accepting a new king. Genuine faith in Jesus as Lord requires acknowledgment of his lordship and beginning to adjust to its practical demands.BaptismJust as John the Baptist preached a baptism symbolizing or effecting repentance, so now does Peter. One Jewish use of baptism in antiquity was as an act of conversion (as part of the process of conversion), although Jewish people traditionally applied this function of immersion only to Gentiles. Peter here demands a conversion no less radical, but from members of his own people who must likewise turn to Israel's God and the divinely appointed king, Jesus. The “forgiveness of sins” is explicitly associated especially with repentance in Acts and in Luke. Most importantly, Jesus' final command to the disciples in the Gospel of Luke was that of preaching repentance.Then he opened their minds so they could understand the scriptures, and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high.” Luke 24:45-49One could debate to what extent forgiveness of sins is also associated with baptism (i.e., the act of baptism itself as distinct from repentance). Some of the arguments are based on the grammar of the text we just read. Those arguments are complex and, frankly, beyond me. Besides, grammar alone is probably not dispositive of the issue. If we surveyed texts in Luke and Acts relating to forgiveness, we would find that forgiveness is more often associated with repentance than baptism, and repentance is never missing when baptism is mentioned with forgiveness of sins. Nevertheless, we cannot ignore the fact that for Luke baptism is not dissociated from repentance. At least under normal circumstances, one does not separate the two.As I remarked above, we live in such a Christianized age, we are not surprised by facts that ought to surprise us. The fact that Jesus' followers used baptism as the initiation rite is unexpected. Ritual lustrations were common throughout the ancient world. Various temples had their own rules mandating ritual purity. The early Jewish practice of ritual washings was widespread long before the time of the Jesus movement. Although such Jewish lustrations and their broader cultural background provide a context for John's and early Christian baptism, they cannot define them. John's baptism in the Synoptic tradition was initiatory and eschatological, a baptism of repentance in light of the coming kingdom of God. The Qumran community practiced initiatory baptism, but unlike for early Christians, the initial baptism at Qumran was apparently viewed only as the first among many. The closest Jewish parallel to John's and early Christian baptism, namely, proselyte baptism, a specific and extremely potent form of ritual purification. Major differences naturally distinguish John's baptism from proselyte baptism, including the former's public and eschatological orientation and particularly its summoning of Jews as well as Gentiles to turn to Israel's God. However, the conversion ritual provided a clear, symbolic line of demarcation between a proselyte's Gentile past and Jewish present, much like the baptism suggested in Acts.In Jesus NamePeter calls his audience to be baptized in Jesus' name. Jewish people were known for “calling on the Lord's name,” and the more specific application to Jesus would be striking. (Again, this reveals a high Christology.) But what does the phrase mean? Baptism “in Jesus's name” distinguishes this baptism from other Jewish immersion practices noted above, with respect to its object. That is, it clarifies the convert's new allegiance.We should also note that for Luke, baptism in Jesus's name does not involve a ritual formula uttered over an initiate but the new believer's calling on the name of Jesus. In Luke's writings, the verb to baptize (βαίτίζω) appears in both passive and active forms. However, in the formula “in the name of Jesus,” it appears only with passive uses of the verb. Put simply, I do not baptize you, you are baptized. This indicates that the formula has to do with receiving rather than giving. This is not to argue that early Christians would not have cared who supervised baptisms. The Promise of the SpiritLuke recalls earlier teachings about the Spirit through his terms “gift” and “promise.”. By noting that the promise is for others, he makes the proper response for the present crowd (namely, repentance and baptism in Jesus's name) and the gift of the Spirit paradigmatic for all subsequent believers. By alluding to “far-off” Gentiles by way of Isaiah's language, Luke also reiterates the prominence of the Spirit for the Gentile mission. By concluding that the gift was available to “as many as God calls,” Luke clearly echoes the end of Joel 2:32, completing the quotation interrupted in Acts 2:21.It will so happen thateveryone who calls on the name of the Lord will be delivered.For on Mount Zion and in Jerusalem there will be those who survive,just as the Lord has promised;the remnant will be those whom the Lord will call.Summary and ExhortationVerse 2:40 (“[w]ith many other words he testified”) probably means that Luke skips through many supplementary proofs and arguments provided by Peter. Instead, Luke's narrative moves quickly the final exhortation and emotional appeal: “Save yourselves!” This restates briefly the speech's central idea. The immediate referent of “save” here is Joel's prophecy in Acts 2:21: whoever calls on the Lord's name will be saved. Therefore this salvation at least includes deliverance from God's eschatological wrath and destruction, available through Christ. For Peter's hearers to save themselves from the generation's wickedness was not, as some later Gentile Christian interpreters would have it, a summons to leave Israel and their Jewishness; rather, it was a summons to leave their rebellion against God, like a repeated prophetic summons to Israel in the Old Testament.Peter's term γενεά (genea) means here a temporal “generation,” not (as some would interpret it) “race” (γένος). By calling the generation crooked here, Peter is appealing to the Old Testament, particularly Deuteronomy 32:5. Peter's point is an exhortation not to harden their hearts as their ancestors did in the wilderness.Peter thus continues the preaching tradition followed by John the Baptist, underlining the continuity of salvation history and of the saving message.

Dr. Kim Haines-Eitzen is a Professor of Religious Studies with specialties in Early Christianity, Early Judaism, and other ancient Mediterranean Religions at Cornell University. Her book Sonorous Desert: What Deep Listening Taught Early Christian Monks—and What It Can Teach Us explores the dynamic relationships between ambient environmental landscapes and the religious imagination, especially in the case of desert monasticism. Dr. Haines-Eitzen was born in Jerusalem and grew up in Nazareth. Exploring the Negev and Sinai deserts in her formative years has shaped her interest in deserts and solitude. She now divides her time between the lush Finger Lakes Region of New York State and the high desert of Southeastern Arizona. Dr. Haines-Eitzen and I talk about the Mennonite hymnal, learning to listen more deeply to our surroundings, the sounds of the desert monasticism, mediocrity, slow thinking, and practicing the cello in the dark, and much more. Visit Kim Haines-Eitzen at kimhaineseitzen.wordpress.com Visit contemplify.com

https://youtu.be/Qseo4QM-7H8?si=ABmKRqnQbOIqVGXx Shamanism... #2023 #art #music #movies #poetry #poem #food #photooftheday #volcano #news #weather #monkeys #climate #horse #puppy #fyp #love #instagood #onelove #eyes #getyoked #horsie #gotmilk #book #shecomin #getready 

In this episode, Ericka Graham sits down with the professor that first introduced her to Biblical Studies at Rice University, Dr. Mattias Henze. The two discuss the power of asking questions, and what it means to hold onto a Christian faith while using other texts and religions to improve literacy.  About Dr. Henze:Matthias Henze was born and raised in Hanover, Germany. In 1992 he earned a Master of Divinity from the University of Heidelberg, Germany, and moved to the United States to pursue a Ph.D. in Harvard's Department of Near Eastern Languages and Civilizations. After completing his doctorate in 1997, Dr. Henze joined Rice's department of religion, where he is now the Isla Carroll and Percy E. Turner Professor of Hebrew Bible and Early Judaism.His areas of interest include the Hebrew Bible/Old Testament, Jewish literature and thought at the time of the Second Temple, apocalyptic literature, and the Qumran fragments. In particular, Dr. Henze focuses on those early texts that never became part of the Jewish Bible - often subsumed under the labels ‘Apocrypha' and ‘Pseudepigrapha' – and what we can learn when these texts are read side by side with the canonical writings.Dr. Henze has written and edited ten books. While at Rice he has won five teaching/mentoring Awards. He was also named a founding fellow of Rice's Center for Teaching Excellence. In 2009 he founded Rice's Program in Jewish Studies, of which he continues to serve as director. Book Links:Israel's Scriptures in Early Christian Writings: The Use of the Old Testament in the New Mind the Gap: How the Jewish Writings between the Old and New Testament Help Us Understand Jesus  

Presented at: 2016 Temple on Mount Zion ConferenceSaturday, November 5, 2016https://interpreterfoundation.org/conferences/2016-temple-on-mount-zion-conference/ Conference Proceedings: Sacred Time, Sacred Space, & Sacred Meaning at https://interpreterfoundation.org/books/sacred-time-sacred-space-sacred-meaning/ Listen to an audio recording of this talk:   Download audio recording   The post Conference Talks: Group Ascension to Heaven in Early Judaism and Christianity first appeared on The Interpreter Foundation.

In this episode we discuss Jörg Frey's book "Qumran, Early Judaism, and New Testament Interpretation." In it he perpetuates a diabolical form of interpreting the New Testament by using Anti-Jewish tropes instead of a careful examination of the texts, as he proclaims the following: "Dualistic concepts are rather used to qualify the enemies of the communities, the Roman power as well as the synagogue (Rev 2:9; 3:9), the Jews, and also deviant or “heretic” Christians. Thus 1 and 2 John explicitly draw on the concept of an “antichrist,” and label the deviant teachers as “antichrist(s)” (2 John 7; cf. 1 John 2:18; 4:3) pp.322-324. Claiming that all of this is part of "Jewish apocalypticism” he thinks he can get away with pilling other Jews among the enemies of the new Israel (church/followers of Jesus) without taking into consideration that Jewish-Christians at that time were being persecuted by either other Jews who were aligned with Rome, religious leaders who found their teachings objectionable or Roman authorities who saw them as a threat to world peace. Mr. Frey calls "the synagogue" or "the Jews" the enemies of Christianity showing his inherent bias and Judeophobia which as we show on our program he attempts to attribute to Jesus (Jewish) Movement.Mystic-Skeptic Media produces podcasts such as Uncensored Radio Show, Raiders of the Unknown and Jesus The Israelite. In the past 7 years we have featured academics (Amy Jill Levine) , presidential candidates( Howie Hawkins), Commentators (Jay Michaelson) , Advocates (Vanessa Guillen), Scholars(John Dominic Crossan) and Holistic Healers (Rosemary Gladstar). We have taken deep dives on the topics of human trafficking, ancient civilizations, demonology and the occult, social movements, controversial topics and many of the current affairs affecting our society. Join us as as we explore the mystic-skeptic mind space…

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Scripture Reading: John 19:31-42 31 Then because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath (for that Sabbath was an especially important one), the Jewish leaders asked Pilate to have the victims' legs broken and the bodies taken down. 32 So the soldiers came and broke the legs of the two men who had been crucified with Jesus, first the one and then the other. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and blood and water flowed out immediately. 35 And the person who saw it has testified (and his testimony is true, and he knows that he is telling the truth), so that you also may believe. 36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” 37 And again another scripture says, “They will look on the one whom they have pierced.”38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly because he feared the Jewish leaders), asked Pilate if he could remove the body of Jesus. Pilate gave him permission, so he went and took the body away. 39 Nicodemus, the man who had previously come to Jesus at night, accompanied Joseph, carrying a mixture of myrrh and aloes weighing about 75 pounds. 40 Then they took Jesus' body and wrapped it, with the aromatic spices, in strips of linen cloth according to Jewish burial customs. 41 Now at the place where Jesus was crucified there was a garden, and in the garden was a new tomb where no one had yet been buried. 42 And so, because it was the Jewish day of preparation and the tomb was nearby, they placed Jesus' body there.Main ThemesBreaking BonesAs we have discussed before, victims of crucifixion could survive for days while agonizing on the cross. This presented a problem for the Jews: this was against their law.If a person commits a sin punishable by death and is executed, and you hang the corpse on a tree, his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land that the Lord your God is giving you as an inheritance. (Deuteronomy 21:22-23)Put simply, an executed man had to be buried the same day. To leave the body exposed for longer would defile the land. But in the case of Jesus' crucifixion, the defilement would extend well beyond the land. The day following the crucifixion was Saturday, the Sabbath—a holy day on its own right. (Recall that the most offensive crime committed by Jesus was “working” on the Sabbath.) As if that were not enough, the day following Jesus' crucifixion was not any Sabbath—it was the Sabbath of Passover, the most holy festival of the year. As Craig Keener points out, “Leaving the bodies hanging on any day would have violated Jewish custom; leaving them up on a Sabbath was worse; leaving them up on a festal Sabbath was unconscionable.”Consequently, the Jews could not wait for all three crucified men to die painfully, painfully slowly. They request that the victims' legs be broken. Such an injury would prevent the prisoners from holding their weight up, leaving them hanging from their tied or nailed arms. This would result in quick suffocation.Three observations are noteworthy. First, the Roman acquiescence to the Jewish request shows the Romans were at least somewhat accommodating to the Jews and their customs. We see an inkling of this when Pilate comes out of the praetorium to meet the religious elite, since they could not enter the home of a Gentile without becoming unclean. Second, the request reinforces the recurring theme that Jesus' execution is primarily the responsibility of the Jewish elite, not the Romans. The Jewish elite are even directing some of the details of a Roman execution. Third, and most importantly, Jesus “gives up” his spirit before the Jewish request is carried out. Jesus remains in control and purposefully directs the situation. And Jesus does so such that his bones not be broken.The obvious follow up question is, “Why does it matter that Jesus' bones were not broken?” As verse 36 tells us, “these things happened so that the scriptures would be fulfilled.” Which scriptures?Primarily, Jesus' unbroken bones fulfill the paschal lamb type. Before I cite the Old Testament, lets discuss what is a type. As a Christian website explains:Typology is a special kind of symbolism. (A symbol is something that represents something else.) We can define a type as a “prophetic symbol” because all types are representations of something yet future. More specifically, a type in Scripture is a person or thing in the Old Testament that foreshadows a person or thing in the New Testament. For example, the flood of Noah's day (Genesis 6—7) is used as a type of baptism in 1 Peter 3:20–21. The word for “type” that Peter uses is figure.When we say that someone is a type of Christ, we are saying that a person in the Old Testament behaves in a way that corresponds to Jesus' character or actions in the New Testament. When we say that something is “typical” of Christ, we are saying that an object or event in the Old Testament can be viewed as representative of some quality of Jesus. While typology can sometimes be misused by careless theologians, it is a beautiful and powerful literary device. We can better understand the “real” thing by studying its “shadows.”In this case, what is the type? As I stated above, it is the paschal lamb—the lamb that was sacrificed during Passover. (Recall, Passover is the very festival being celebrated when Jesus is crucified.)How does John inform us of the connection between Jesus and the paschal lamb? By pointing out no bones were broken. An informed listener of the Gospel would quickly realize that this was just like God commanded regarding the lamb:The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it. But everyone's servant who is bought for money, after you have circumcised him, may eat it. A foreigner and a hired worker must not eat it. It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it. The whole community of Israel must observe it. (Exodus 12:43-47, emphasis added)Ok, so the paschal lamb is a type for Jesus. Why does this matter? Because the “shadows” can inform us about the “real” thing. The paschal lamb tradition goes all the way back to the exodus of the Israelites from their Egyptian oppressors.The Lord said to Moses and Aaron in the land of Egypt, “This month is to be your beginning of months; it will be your first month of the year. Tell the whole community of Israel, ‘On the tenth day of this month they each must take a lamb for themselves according to their families—a lamb for each household. . . . Your lamb must be perfect, a male, one year old; you may take it from the sheep or from the goats. You must care for it until the fourteenth day of this month, and then the whole community of Israel will kill it around sundown. They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it. . . .“‘I will pass through the land of Egypt in the same night, and I will attack all the firstborn in the land of Egypt, both of humans and of animals, and on all the gods of Egypt I will execute judgment. I am the Lord. The blood will be a sign for you on the houses where you are, so that when I see the blood I will pass over you, and this plague will not fall on you to destroy you when I attack the land of Egypt. (Exodus 12:1-13, edited for brevity, emphasis added)Notice some of the key characteristics of the paschal lamb. It had to be perfect. It had to live among the people for a while. Then the whole community had to get together to slaughter it. And what was its purpose? Those who marked their household with its blood would be “passed over,” avoiding God's judgment.Notice how important is the connection between the paschal lamb and Jesus. John does not make the theology of Jesus' sacrifice explicit. What he does instead is to make clear that the paschal lamb is a type of Christ. We can then connect the dots. Jesus was a perfect sacrifice. Just like the paschal lamb, he lived among the people until the entire community gathered to kill him. Not one of his bones was broken. And what's the purpose? Whoever marks himself with the blood of Christ will avoid the judgment of God.The connection between the unbroken bones of the paschal lamb and Jesus on the cross would not have been missed on first-century Jews. Early Judaism carefully observed the prohibition against breaking the lamb's bones. One who violated this rule was liable to receiving the forty lashes!Finally, the fact that Jesus' bones were not broken would also remind John's audience of Psalm 34:19-20:The godly face many dangers, but the Lord saves them from each one of them.He protects all his bones; not one of them is broken.Pierced His SideAs much as the connection between Jesus and the paschal lamb informs us, John points to additional scripture. Jesus' bones were not broken, but his side was pierced. John makes a connection to prophecy by quoting Zechariah, “They will look on the one whom they have pierced.” Let's read the context of the passage in Zechariah:“I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad Rimmon in the plain of Megiddo. The land will mourn, each clan by itself . . . . “In that day there will be a fountain opened up for the dynasty of David and the people of Jerusalem to cleanse them from sin and impurity.” (Zechariah 12:10-13:1)Later Jewish rabbis would also interpret this passage in Zechariah messianically. And what happens next? John tells us that when Jesus was pierced on his side, “blood and water flowed out.” This also happened such that “the scripture would be fulfilled.” (v. 36) The recurring question returns: which scripture?Before we answer that question, let's consider some history. Roman soldiers carried both a short sword and a lance, or pilum. Consequently, the claim that a prisoner would be pierced by a spear is historically consistent. The surprise is not the piercing but the blood and water. Technically, as Craig Keener points out, “a substance that appears like water could flow from the pericardial sac around the heart along with blood.” However, the biology of blood and water flowing from Jesus is hardly the point of discussion today. The question is, what does it mean?In the piercing of Jesus, some view a further connection to the paschal lamb. The Passover lamb was also “pierced” as it was cooked. A pomegranate limb would run from its mouth all the way through its body. Additionally, the blood of the lamb would be collected and sprinkled on the altar. The argument is that the emphasis on piercing Jesus and observing his blood is similar to how the paschal lamb was treated. However, this misses the key point in the text: not only blood flowed out but water as well. Water is the key.In the Gospel of John, water has immense symbolic significance. Recall the conversation with the Samaritan woman:A Samaritan woman came to draw water. Jesus said to her, “Give me some water to drink.” (For his disciples had gone off into the town to buy supplies.) So the Samaritan woman said to him, “How can you—a Jew—ask me, a Samaritan woman, for water to drink?” (For Jews use nothing in common with Samaritans.)Jesus answered her, “If you had known the gift of God and who it is who said to you, ‘Give me some water to drink,' you would have asked him, and he would have given you living water.” “Sir,” the woman said to him, “you have no bucket and the well is deep; where then do you get this living water? Surely you're not greater than our ancestor Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.”Jesus replied, “Everyone who drinks some of this water will be thirsty again. But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.” (John 3:7-14, emphasis added)Recall also Jesus' concluding lesson at the Feast of Booths:On the last day of the feast, the greatest day, Jesus stood up and shouted out, “If anyone is thirsty, let him come to me, and let the one who believes in me drink. Just as the scripture says, ‘From within him will flow rivers of living water.'” (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given because Jesus was not yet glorified.) (John 7:37-39, emphasis added)Water represents the Holy Spirit that will indwell the believers—but that would not come until Jesus were “glorified.” And what would be this “glorification”? Jesus spoke of the crucifixion with that exact word:When Jesus had finished saying these things, he looked upward to heaven and said, “Father, the time has come. Glorify your Son, so that your Son may glorify you—just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him. (John 17:1-2, emphasis added)In short, now that Jesus has been glorified, now that his work is “completed,” the Spirit flows. The scriptures have been fulfilled.Joseph of ArimatheaThe Romans would prefer for the bodies of those crucified to remain exposed. Eventually, after the bodies had succumbed to rot and wild animals, they would be thrown in common burials. However, Jewish custom demanded burial by sunset (more on this later). So, is the account of Jesus burial historically reasonable? Pilate would have been aware of the Jewish custom concerning burial. Pilate shows his willingness to accommodate Jewish custom by meeting the Jewish elite outside the praetorium, he accommodates the execution of Jesus, and the Roman soldiers accommodate the breaking of the prisoners' legs. Therefore, Pilate accommodating the burial of those crucified, particularly during one of the most holy festivals of the Jewish people, seems likely. Moreover, Pilate seemed to hold no personal animus against Jesus, and both Jesus' enemies and his followers would have argued for Jesus' burial. One could say that Roman law prohibited burying the executed. However, we know Romans sometimes surrendered the bodies to friends or relatives who sought to bury them. Since Pilate did not take seriously the charge of treason levied on Jesus, he had no compelling reason to withhold Jesus' burial.The man who requests the body of Jesus for proper burial is one Joseph of Arimathea. John provides no introduction. At most, one could presume Joseph of Arimathea must have been an important man to gain access to Pilate. Fortunately, the other gospels provide more information that confirm that presumption.Joseph of Arimathea, a highly regarded member of the council, who was himself looking forward to the kingdom of God, went boldly to Pilate and asked for the body of Jesus. (Mark 15:43)Perhaps the reason John does not provide information on Joseph of Arimathea is because Joseph had already become well known in the Christian community.What is surprising about Joseph's behavior is not so much the request to bury Jesus—even Jesus' enemies wanted him buried before nightfall. The shock is that Joseph would bury Jesus in a family tomb rather than a criminal burial plot. (“Joseph took the body, wrapped it in a clean linen cloth, and placed it in his own new tomb that he had cut in the rock.” Matthew 27:59-60) Joseph was a secret disciple because of his fear of the Jewish elite. In a model act of courage, Joseph not only intercedes for Jesus (even if posthumously), but this intercession become undeniably public by honoring Jesus' body with Joseph's family tomb. Joseph acts in public defiance of the Jewish elite. Since technically Roman law prohibited the burial of the executed, one could also claim Joseph acts valiantly before the Romans by making his request. (We know that Pilate would grant the request, but Joseph would not have been so certain.)Nicodemus, the Man Who Had Come at NightJoseph of Arimathea provides the tomb. Nicodemus provides the remaining burial arrangements.Much like Joseph, Nicodemus had been afraid to publicly support Jesus. John makes sure we remember.When we first meet Nicodemus, he comes to Jesus at night, presumably to meet in secret. His conversation with Jesus is riddled with confusion, denial, or both.Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council, came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him.” Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God.” Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother's womb and be born a second time, can he?” (John 3:1-4)We later meet Nicodemus in chapter 7. As the Jewish elite seek to condemn Jesus for breaking the Sabbath and blasphemy, Nicodemus attempts to mount a legal defense of Jesus. He does so without exposing himself:Nicodemus, who had gone to Jesus before and who was one of the rulers, said, “Our law doesn't condemn a man unless it first hears from him and learns what he is doing, does it?” They replied, “You aren't from Galilee too, are you? Investigate carefully and you will see that no prophet comes from Galilee!” (John 7:52-53)Now, in chapter 19, John reminds us of this history. He introduces Nicodemus as “the man who had previously come to Jesus at night.” John also tells us the most important step in Nicodemus' journey: he is finally willing to risk his reputation to follow Jesus.We must notice the contrast between Joseph and Nicodemus on one hand and the disciples on the other. Joseph and Nicodemus remained secret because of fear, but in the darkest moment they displayed bravery and loyalty. The disciples followed Jesus openly, only to fall in the end.If Joseph provides the tomb, what service does Nicodemus provide? The text says he brings “75 pounds” of spices. The Greek reads “100 pounds.” As the NET's study note 115 explains:The Roman pound (λίτρα, litra) weighed 12 ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.This is an extraordinary amount. If it is meant to be taken literally, according to Craig Keener, it would be worth tens of thousands of denarii (“was perhaps worth 30,000”). Recall that a denarii was a laborer's compensation for one day's work. Comparing such ancient currency to American dollars is difficult, but it would amount to tens of thousands or perhaps over a hundred thousand dollars. The amount is so extravagant, some believe it simply symbolizes a large, large amount.Either way, whether the amount of spices is taken literally or not, the message is clear: Nicodemus comes bearing a gift befitting of kings, befitting of the “king of the Jews.” (Other ancient stories described kings being buried with huge amounts of spices. John's audience would probably have understood the distinctly regal honor being bestowed on Jesus.) This is reminiscent of Mary the sister of Martha:Then Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus. She then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) But Judas Iscariot, one of his disciples (the one who was going to betray him) said, “Why wasn't this oil sold for 300 silver coins and the money given to the poor?” (Now Judas said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, he used to steal what was put into it.) So Jesus said, “Leave her alone. She has kept it for the day of my burial. For you will always have the poor with you, but you will not always have me!” (John 12:3-8)What was the purposes of the spices brought by Nicodemus? Jewish tradition, similar to customs throughout the ancient world, was to anoint bodies with spices. This brings us to the last theme of the night: Jesus' burial.Jesus' BurialJesus had to be buried quickly. The Sabbath was fast approaching (remember the Sabbath begins at sunset on Friday), and some elements of burial could not be conducted on the Sabbath. For example, one could not move a corpse or its members on the Sabbath.The few people at the gravesite take Jesus' body and wrap it in linen cloth along with spices. Spices were important not to preserve the body as the Egyptians may have done, but to diminish the stench. Jewish custom was to wait for one year such that the flesh had rotted off the bones, then the bones were collected and buried in an ossuary. The linen shroud was part of honorable burial.The burial preparations, however, remain incomplete (presumably because sunset catches up to the mourners). The day after the Sabbath (on Sunday) the women would return to the tomb to do what was left undone. Of course, they would encounter a surprise beyond their imagination.According to John, Jesus is placed in a nearby tomb “where no one had yet been buried.” Only the Gospel of Matthew explicitly states that the tomb was that of Joseph of Arimathea's family (“and placed it in his own new tomb that he had cut in the rock” Matthew 27:60), however a keen reader would guess as much. Joseph would have had no time to purchase a tomb in such short a time. People where often buried in fields or gardens. The location of Joseph's tomb (in a garden) is therefore not surprising.Private family tombs in Judea were often caves with an opening covered by a large stone rolled in a groove. The rock would have been hard to move from the outside and nearly impossible from the inside of the tomb. Given the wealth of Joseph of Arimathea (which gives us a clue as to the probable size of the tomb), the rock covering his tomb may have measured approximately a yard in diameter, making it too large for one person to move. Notice that the kind of burial practiced by the Jews involved no shoveling of dirt or a coffin. As mentioned above, the body would simply rot in the antechamber of the tomb, and a year later the bones would be gathered in a box and buried in a niche in the wall.Historical evidence and reasonable inferences support the tradition that Christians preserved the accurate site of the tomb, and it is probably located at the site of the Catholic Holy Sepulcher.The Meaning of the CrossUp to this point we have studied the passion narrative in detail, recalling any Old Testament references, and taking into account historical evidence that elucidates the text. But the million-dollar question is: What does it mean? Why is the cross so central to Christianity? Indeed, it is not central only to Christianity as some late invention, it is the focus of the New Testament authors.To answer those questions my mind is flooded with terms such as “substitutionary atonement,” “ransom theory,” and “moral influence.” This time, and just this once, I wish to try a different approach. I want to explain the significance of Jesus' death—what we call the “atonement”—in a way that will be more relatable. For that purpose I wrote a short story, an analogy, perhaps a parable, to explain some of the meaning of the atonement. If you find my analogy to be overly quaint or off the mark, feel free to disregarded it.Imagine a kingdom. The land is soft and fertile. The rain is plentiful yet measured. The rivers are so clean one can drink from them. The trees provide fruit, and every bush gives berries. No thorns or weeds are found. No dangerous critters of any kind crawl on the ground or walk upon it. Yet no one lives there other than the King and his Prince.The land was well suited for all the King's subjects, and the King wished his people to enjoy it. However, the King was a very good one, who desired his people do good and rejoice. Yet, all the people committed crimes against each other, the Kingdom, and the King. Every single one was condemned to exile and eventually death.One day, as the King patrolled the borders of the kingdom, one of the exiles approached him. The man said, “King, I have thought much about the condition of my countrymen and I. Grant me this request. Take my life here and now as payment for everyone's crimes. May our debt be settled, and may my countrymen return to the Kingdom.”The King responded, “You bargain with something that is not yours. You are a man on death row. You have forfeited your life already. Your crimes have taken it from you. You offer me something you do not possess.” The man walked away hopeless.The next day, as the King prepared to patrol the borders once more, his son the Prince approached him. “King and Judge,” began the Prince, “do you remember the conversation you had yesterday with that man?” “Yes,” responded the King. “May I make the same offer?” asked the Prince.A pause ensued. The gravity of the request was not lost on either man. Finally, the King nodded granting permission. The Prince added, “My life is mine for I have committed no crime. Indeed, I am the only one in the Kingdom who has held onto his life.” The King listened. “These are my people. May their crimes be my crimes. May their penalties fall on my head. And so may they return to the Kingdom.”“Son,” the King responded, “if I spare them, I will not spare you. If there is to be justice in this world, a wrong must be treated as a wrong.” “I would have it no other way,” responded the Prince.“Your life, the life of an innocent man, a regal life that can stand for the kingdom, is a proper and sufficient ransom,” said the King. Yet he added, “Be that as it may, that is not the only problem. They are criminals. They lie, cheat, and steal. They feel sorrow at another's joy. They dream of calamities for their neighbor. Yet they forgive not the slightest iniquity if aimed at them.” He paused and then asked, “Shall I bring them to the Kingdom as they are? It will no longer be a perfect Kingdom, alas not even a good Kingdom.”The Prince met the eyes of his King and responded, “Your words are true as always. May we therefore impose a condition.” The King retorted, “Any price on their part is sure to go unpaid. Cheap and fickle people they are.” “Oh no,” said the Prince, “nothing but the simplest of conditions. They must believe I paid for their crimes. That is, they must believe they have committed crimes and that they have been paid for by me.”A kind smile crossed the King's face. The King responded, “That is both the smallest and the greatest of all conditions. For a man to believe that he has done wrong is to give up everything. He would have to look outside of himself for a judge and a jury. Then what is left to him? His ways might not be the ways. His thoughts may not be the truth. He might be mistaken in this or that. He would need direction. A man who believes such a thing is a servant of another and dead to himself.”“And to believe the Prince has paid for his crimes would be a return to life. The Prince would have to be one worthy of such a feat. One whose ways are right and whose words are true. One worthy of following and of the utmost gratitude. The Prince would be the one worthy to provide direction. And the death of the Prince would exclaim the first instruction, ‘I love you. You are accepted. Enter the Kingdom.' A man who believed such a thing would be a man ever more alive than he ever was before.”“You would have them die and live again?” asked the King rhetorically.“May it be so,” said the Prince. “May it be so,” said the King.

Episode: Elephantine continues to fascinate scholars of Second Temple Judaism, in part, because it shows that there wasn’t just one Jewish temple after the return from exile. In this episode, which is […] The post Elephantine – Collin Cornell first appeared on OnScript.

Episode: Elephantine continues to fascinate scholars of Second Temple Judaism, in part, because it shows that there wasn’t just one Jewish temple after the return from exile. In this episode, which is […] The post Elephantine – Collin Cornell first appeared on OnScript.

In this episode of the 18Forty Podcast, we talk to Professor Lawrence Schiffman about Second Temple and Rabbinic Judaism. Lawrence Schiffman is a professor at New York University, where he lectures on topics such as the Dead Sea Scrolls, Midrashei Halacha, and Second Temple Judasim. He joins us today to discuss the evolution from early Judaism to modern observance, as well as the outcomes of superimposing ancient Judaism onto our present day understandings. - Who is a “common Jew”? - Is Jewish disunity as modern as we think it is? - Why would one cling to modern Judaism despite its evolution over history? Tune in to hear a conversation on the development of Judaism and how faith must be the answer when history fails us. Interview begins at 23:48Lawrence Schiffman is a professor of Hebrew and Judaic Studies at New York University and Director of the Global Institute for Advanced Research in Jewish Studies. Dr. Schiffman is a specialist in the Dead Sea Scrolls, Judaism in Late Antiquity, the history of halacha, and Talmud. He has served as Vice Provost for Undergraduate Education and Professor of Judaic Studies at Yeshiva University. Dr. Schiffman was featured in the PBS Nova series documentary, Secrets of the Dead Sea Scrolls, and several other documentaries. Dr. Schiffman's book, From Text to Tradition, is a journey through the history of the emergence of rabbinic Judaism in the Second Temple era. Dr. Schiffman joins us to talk about the world of Early Judaism. References:“The Rambam's Introduction to the Mishna” by Maimonides Zakhor: Jewish History And Jewish Memory by Yosef Hayim YerushalmiThe Formation of the Talmud: Scholarship and Politics in Yitzhak Isaac Halevy's Dorot HaRishonim by Dr. Ari BergmannDorot HaRishonim by Rav Yitzhak Isaac Halevy“Wissenschaft Des Judentums, Historical Consciousness, and Jewish Faith: The Diverse Paths of Frankel, Auerbach, and Halevy” by David Ellenson From Text to Tradition, a History of Judaism in Second Temple and Rabbinic Times: A History of Second Temple and Rabbinic Judaism by Lawrence SchiffmanJosephus: The Complete Works by Flavius JosephusComparing Judaism and Christianity: Common Judaism, Paul, and the Inner and the Outer in Ancient Religion by E.P. SandersBook of JeremiahTractate YadayimPirkei Avot 1:1Book of EzraBook of NechemiaDivrei HaYamim II 35:13The Four Stages of Rabbinic Judaism by Jacob NeusnerMatthew 12, The New TestamentMiktzat Ma'ase Ha-TorahDer Babylonische Talmud by Lazarus Goldschmidt Sefer HaIkkarim by Rav Yosef AlboTexts and Traditions: A Source Reader for the Study of Second Temple and Rabbinic Judaism by Lawrence SchiffmanSefer HaChinuch by Anonymous

Did Jesus do away with the Jewish dietary laws? Many Christians point to Mark 7.15-19 to say that he did, which is understandable, considering the common translation of Mark 7.19, “Thus he [Jesus] declared all foods clean.” In this video, I present five reasons why it is implausible that Jesus eliminated the Jewish dietary laws and then offer a reading of Mark 7.15-19 that makes better sense of Jesus's argument in its Jewish context. Note: Between 25:03 and 25:24, I mention that "pork is not in itself unclean" and that defilement comes through a Jew's disobedience to God's command not to eat pigs. In Leviticus 11 and Deuteronomy 14, pigs are not ontologically unclean; they are not unclean period. They are unclean for Israel, the Jewish people, because God declares them to be such. Jewish disobedience to the food laws, in particular, is a matter of intention. For more on this, along with the references to this perspective in Jewish literature, see Dr. David Rudolph's essay "Paul and the Food Laws: A Reassessment of Romans 14.14, 20" ___________________________ You can also watch on our YouTube channel Follow us on Social Media: Facebook Instagram If you are looking for a way to support us and gain early access to our content, you can become a monthly supporter on Subscribestar We also have PayPal ___________________________ Video on Matthew 5:17 (Did Jesus End God's Covenant with Israel? | Live at MJAA Messiah Conference 2022) Does Colossians Teach Against Jewish Practices? (Colossians 2.16-17) ___________________________ Works cited: Daniel Boyarin, The Jewish Gospels: The Story of the Jewish Christ (New York: The New Press, 2012), 102-128. David Rudolph, "Jesus and the Food Laws: A Reassessment of Mark 7:19b," Evangelical Quarterly, 74 (2002): 291-311. John MacArthur, “The Inside Story on Defilement (Mark 7.14-23),” June 12, 2012. Jonathan Klawans, Impurity and Sin in Ancient Judaism (New York: Oxford University Press, 2000). Matthew Thiessen, "Abolishers of the Law in Early Judaism and Matthew 5,17-20," Biblica 93, no. 4 (2012): 543-56. Matthew Thiessen, Jesus and the Forces of Death: The Gospels' Portrayal of Ritual Impurity Within First-Century Judaism (Grand Rapids: Baker Academic, 2020), 187-195. Yair Furstenberg, “Defilement Penetrating the Body: A New Understanding of Contamination in Mark 7.15,” NTS 54 (2008): 176-200 ______________________ Music: https://www.bensound.com

Scripture Reading: John 4:43 - John 5:47 43 After the two days he departed from there to Galilee. 44 (For Jesus himself had testified that a prophet has no honor in his own country.) 45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem at the feast (for they themselves had gone to the feast).46 Now he came again to Cana in Galilee where he had made the water wine. In Capernaum there was a certain royal official whose son was sick. 47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him to come down and heal his son, who was about to die. 48 So Jesus said to him, “Unless you people see signs and wonders you will never believe!” 49 “Sir,” the official said to him, “come down before my child dies.” 50 Jesus told him, “Go home; your son will live.” The man believed the word that Jesus spoke to him, and set off for home.51 While he was on his way down, his slaves met him and told him that his son was going to live. 52 So he asked them the time when his condition began to improve, and they told him, “Yesterday at one o'clock in the afternoon the fever left him.” 53 Then the father realized that it was the very time Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. 54 Jesus did this as his second miraculous sign when he returned from Judea to Galilee.1 After this there was a Jewish feast, and Jesus went up to Jerusalem. 2 Now there is in Jerusalem by the Sheep Gate a pool called Bethzatha in Aramaic, which has five covered walkways. 3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5 Now a man was there who had been disabled for 38 years. 6 When Jesus saw him lying there and when he realized that the man had been disabled a long time already, he said to him, “Do you want to become well?” 7 The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, someone else goes down there before me.” 8 Jesus said to him, “Stand up! Pick up your mat and walk.” 9 Immediately the man was healed, and he picked up his mat and started walking. (Now that day was a Sabbath.)10 So the Jewish leaders said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” 11 But he answered them, “The man who made me well said to me, ‘Pick up your mat and walk.'” 12 They asked him, “Who is the man who said to you, ‘Pick up your mat and walk'?” 13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don't sin any more, lest anything worse happen to you.” 15 The man went away and informed the Jewish leaders that Jesus was the one who had made him well.16 Now because Jesus was doing these things on the Sabbath, the Jewish leaders began persecuting him. 17 So he told them, “My Father is working until now, and I too am working.” 18 For this reason the Jewish leaders were trying even harder to kill him because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.19 So Jesus answered them, “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise. 20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 21 For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes. 22 Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, 23 so that all people will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.24 “I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over from death to life. 25 I tell you the solemn truth, a time is coming—and is now here—when the dead will hear the voice of the Son of God, and those who hear will live. 26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 27 and he has granted the Son authority to execute judgment because he is the Son of Man.28 “Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice 29 and will come out—the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 30 I can do nothing on my own initiative. Just as I hear, I judge, and my judgment is just because I do not seek my own will, but the will of the one who sent me.31 “If I testify about myself, my testimony is not true. 32 There is another who testifies about me, and I know the testimony he testifies about me is true. 33 You have sent to John, and he has testified to the truth. 34 (I do not accept human testimony, but I say this so that you may be saved.) 35 He was a lamp that was burning and shining, and you wanted to rejoice greatly for a short time in his light.36 “But I have a testimony greater than that from John. For the deeds that the Father has assigned me to complete—the deeds I am now doing—testify about me that the Father has sent me. 37 And the Father who sent me has himself testified about me. You people have never heard his voice nor seen his form at any time, 38 nor do you have his word residing in you because you do not believe the one whom he sent. 39 You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me, 40 but you are not willing to come to me so that you may have life.41 “I do not accept praise from people, 42 but I know you, that you do not have the love of God within you. 43 I have come in my Father's name, and you do not accept me. If someone else comes in his own name, you will accept him. 44 How can you believe, if you accept praise from one another and don't seek the praise that comes from the only God?45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 46 If you believed Moses, you would believe me because he wrote about me. 47 But if you do not believe what Moses wrote, how will you believe my words?” Chapter 4His Reputation Precedes Him. The Galileans welcomed Jesus because they had seen what Jesus had done in Jerusalem at the feast. Remember John 2:23 (which is right after Jesus cleanses the temple): “Now while Jesus was in Jerusalem at the Feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing.”No Honor in His Own Country. Jesus testifies that a prophet has no honor in his own country, obviously referring to Jesus himself. The saying, however, is grounded in many Old Testament stories of Israel rejecting its own prophets. Consider Hosea 9:7:The time of judgment is about to arrive!The time of retribution is imminent!Israel will be humbled!The prophet is considered a fool—the inspired man is viewed as a madman—because of the multitude of your sinsand your intense animosity.The question is, which country is that? This verse comes immediately after Jesus leaves Samaria and returns to Galilee, Jesus' own “hometown” (more like home region). Consequently, Jesus could be highlighting the fact that he was better received in Samaria (the place with racially impure, religiously deviant people) than Galilee. The other possibility is that Jesus is talking about Israel in general (or Judea). A key theme in John's gospel is the Jews' rejection of the Messiah, which is more consistent with this second interpretation.From the Samaritan Woman to the Royal Official. Last week we discussed the scandal of Jesus' interaction with the Samaritan woman. This week the scandal continues. Galileans would have been every bit as suspicious of this royal official as they were of the Samaritan woman.The royal official could have been a Roman official, probably connected to the military. (Remember, the Jews had been conquered and occupied by the Romans. The Jews hated the Romans.) Alternatively, he could have been a Herodian Jew. Many relatives of the Herodian family and other aristocrats lived in Tiberias. Tiberias was the wealthiest city in Galilee and the Galilean capital for many years. However, the place is almost never mentioned in the gospels. Why? Herod Antipas built Tiberias. Antipas was quite flippant to the religious and cultural sensitivities of the Jews. Some examples of his disregard for religion include his location choice for Tiberias (a graveyard, which made the city unclean), his marriage to his half-brother's wife, and his beheading of John the Baptist.Either way the result would have been the same: disdain from a Galilean Jew towards the royal official. The Romans were the enemy. The Herodian Jews were enemy sympathizers (or outright traitors) and religiously sinful and unclean. And in either case as well, the official would have been an oppressor (militarily, politically, commercially, or a combination of those).Signs-Faith. In the gospels, signs (miracles) do not always lead to faith. In this case, the official and his entire household believe. This puts the royal official in the worst company: the Samaritan woman and many Samaritans in her town. I am being a bit sarcastic. The point stands though: who is believing in Jesus? Those the Jews would have least expected. Who is not believing? The Jewish religious leaders.Chapter 5The Pool of Bethesda. External evidence confirms the existence of a pool of Bethesda in Jerusalem. To the best of our knowledge the pool was actually two pools as large as a football field and about twenty feet deep. The biblical text implies a tradition that the pool had healing properties. Such beliefs were common in the ancient world, so even John's audience that was unfamiliar with the pool of Bethesda would recognize the idea.That Day Was a Sabbath. The story takes place during a Jewish feast. Feasts had great religious importance and many of Jesus' actions, including his crucifixion, occurred during Jewish feasts. In this case, however, the feast is not specified. What is specified is that the day was the Sabbath.What is the Sabbath? Consider the following verses:Genesis 2:2-3: By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing. God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation.Exodus 20:8: Remember the Sabbath day to set it apart as holy. For six days you may labor and do all your work, but the seventh day is a Sabbath to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.Exodus 31:12-14: The Lord said to Moses, “Tell the Israelites, ‘Surely you must keep my Sabbaths, for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. So you must keep the Sabbath, for it is holy for you. Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people.Mark 2:23-27: Jesus was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat as they made their way. So the Pharisees said to him, “Look, why are they doing what is against the law on the Sabbath?” He said to them, “Have you never read what David did when he was in need and he and his companions were hungry—how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?” Then he said to them, “The Sabbath was made for people, not people for the Sabbath. For this reason the Son of Man is lord even of the Sabbath.”It was against the law to carry burdens on the Sabbath if it was interpreted as work. The Pharisees held different views on the Sabbath, but generally they would have agreed that any activity that could be done before the Sabbath should not be done during the Sabbath. So, a matter of life and death would be an exception to Sabbath prohibitions but a minor healing would not have been.Disabled Due to SinIn this story, Jesus tells the man, “Look, you have become well. Don't sin any more, lest anything worse happen to you.” Compare this with John 9:1-3,Now as Jesus was passing by, he saw a man who had been blind from birth. His disciples asked him, “Rabbi, who committed the sin that caused him to be born blind, this man or his parents?” Jesus answered, “Neither this man nor his parents sinned, but he was born blind so that the acts of God may be revealed through what happens to him.In John 9, the man was not blind due to anyone's sin. In John 5, it seems that it was sin that caused the man to be disabled. This could have a supernatural or a natural explanation. Maybe the man became disabled because he consumed a certain substance or as the result of being punished for a crime. The point is, we should not infer a general principle that disease is divine punishment for sin.For This They Were Trying to Kill HimBecause Jesus dishonored the Sabbath (by Pharisees' standards) and he claimed to be “equal with God,” the Jewish leaders sought to kill him (even more).Let's consider the charges. First there's the charge that Jesus dishonored the Sabbath. Jesus denies the accusation. What Jesus does on the Sabbath is what he sees the Father doing (v. 19). According to Jewish theology, God was still active on the Sabbath. God sustains all life and all the world and that function does not cease on the Sabbath. Jesus is claiming to do the same work the Father does on the Sabbath, no more and no less.Additionally, since the Father is the lord of the Sabbath and the Son does as the Father says, the Son cannot violate the Sabbath.Regarding the second claim—equality with the Father—Jesus denies the accusation too. Notice that this equality is one of authority and not one of identity. Jesus says the Son can do nothing on his own initiative (v. 19), the Father shows the Son what to do (v. 20), and the Father assigns roles to the Son (v. 22). Jesus, in other words, submits to the Father. They are not equal in authority. This probably made more sense to the Pharisees than it does to the modern listener. The modern listener is probably thinking, but aren't the Father and the Son one? Yes, but not the same. They are one in the ontological Trinity—that is, they are one being and share the same divine substance. They are distinct in the economic Trinity, which focuses on what God does. Jesus submits to the Father in the work of the Trinity. (The ontological Trinity and economic Trinity are not different Trinities. It is simply a way to describe the co-equal nature of the persons of the Trinity and yet their distinct roles.)Jesus as Giver of Life and JudgeGod was widely viewed as the giver of life. Not only that, but in the eschaton (the end times) God would give life again by raising the dead. Consider the following Old Testament scriptures:Daniel 12:2. Many of those who sleepin the dusty ground will awake—some to everlasting life,and others to shame and everlasting abhorrence.Isaiah 26:19. Your dead will come back to life;your corpses will rise up.Wake up and shout joyfully, you who live in the ground!For you will grow like plants drenched with the morning dew,and the earth will bring forth its dead spirits.But wait, there's more! (Feel free to read that in infomercial voice.) God also gives eternal life. Remember:John 3:14-15. Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.John 3:35-36. The Father loves the Son and has placed all things under his authority. The one who believes in the Son has eternal life.So, in John 5, is Jesus talking about life, resurrection, or eternal life? By this point we have seen that John uses double entendres to add depth of meaning. I think that this is a clear case. The healing that occurs immediately before this discourse points us to a more literal understanding of life. However, as the discourse goes on, Jesus clearly speaks of eternal life (v. 24).Jesus describes those who believe in him as passing from death to life (v. 25). This is the same image used in John 3. For example, let's revisit John:35-36 but let's add just one more verse:The Father loves the Son and has placed all things under his authority. The one who believes in the Son has eternal life. The one who rejects the Son will not see life, but God's wrath remains on him.Also consider John 3:16:For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.Notice that John uses “will perish,” “raises the dead,” and “crossed over from death to life” interchangeably. There is a future reality (“will perish”) but it begins in the present (“crossed over from death to life”).Jesus' claims to give life and be the judge would have unsettled his listeners. These are claims of divine authority. More importantly, he who complains about the Son complains about the Father.Why does the Son have the authority to execute judgment? Because he is Son of Man. In the Greek, the expression Son of Man is anarthrous (used without the article) just like that expression appears in the LXX (the Septuagint) translation of Daniel.Daniel 7:13-14. I was watching in the night visions, And with the clouds of the sky,one like a son of man was approaching.He went up to the Ancient of Daysand was escorted before him.To him was given ruling authority, honor, and sovereignty.All peoples, nations, and language groups were serving him.His authority is eternal and will not pass away.His kingdom will not be destroyed.Testimony About JesusJesus is being accused of blasphemy, a capital offense. Jesus employs a legal defense.Deuteronomy 17:6. At the testimony of two or three witnesses the person must be executed. They cannot be put to death on the testimony of only one witness.To be clear, Jesus is defending himself not accusing someone. He is adapting the legal principle that the testimony of two or three people is credible in a capital offense case.The first witness? John the Baptist. He points to the Baptist's testimony and to the fact that the Pharisees believed him (“you wanted to rejoice greatly for a short time”).The second witness? God. This is a key point in any of the Gospels. Why is Jesus doing miracles? Because they prove who he is. The time has not yet come to make everything right. That is not the main reason Jesus is healing the sick and turning water into wine. “The deeds [he is] now doing” are a testimony to who he is and the truth of his message. This message would have resonated with his audience. Early Judaism understood that the invisible God attested to himself through his works. Moreover, Jews should make God known by sharing his works and miracles.The third witness? The Torah. This one hurts. The Pharisees were incredibly proud that God's word—Torah—was in them. But the Torah testifies of Jesus. To reject Jesus is to reject Torah. The word was not in them.Jesus Is Judge not AccuserWho accuses the Pharisees? Moses. That is to say, the Torah. In Palestinian Judaism accusers were witnesses against the defendant, not prosecutors. The irony that the very hope of the Pharisees would be their accuser would not be lost on them. The argument is simple. Moses wrote about Jesus. The Pharisees received Moses' words. The Pharisees rejected Moses' words by rejecting Jesus. Hence their guilt.

How did the concept of Israel impact early Jewish apocalyptic hopes of restoration? How diverse was Israelite identity in antiquity? Tune in as we talk with Jason A. Staples about his recent book, The Idea of Israel, in which he proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism. Jason A. Staples (Ph.D., UNC-Chapel Hill) is a historian, author, speaker, journalist, voice actor, and American football coach/analyst. He is an Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University and the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity (Cambridge University Press, 2021) and numerous articles in ancient Judaism and Christianity. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How did the concept of Israel impact early Jewish apocalyptic hopes of restoration? How diverse was Israelite identity in antiquity? Tune in as we talk with Jason A. Staples about his recent book, The Idea of Israel, in which he proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism. Jason A. Staples (Ph.D., UNC-Chapel Hill) is a historian, author, speaker, journalist, voice actor, and American football coach/analyst. He is an Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University and the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity (Cambridge University Press, 2021) and numerous articles in ancient Judaism and Christianity. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

How did the concept of Israel impact early Jewish apocalyptic hopes of restoration? How diverse was Israelite identity in antiquity? Tune in as we talk with Jason A. Staples about his recent book, The Idea of Israel, in which he proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism. Jason A. Staples (Ph.D., UNC-Chapel Hill) is a historian, author, speaker, journalist, voice actor, and American football coach/analyst. He is an Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University and the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity (Cambridge University Press, 2021) and numerous articles in ancient Judaism and Christianity. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

How did the concept of Israel impact early Jewish apocalyptic hopes of restoration? How diverse was Israelite identity in antiquity? Tune in as we talk with Jason A. Staples about his recent book, The Idea of Israel, in which he proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism. Jason A. Staples (Ph.D., UNC-Chapel Hill) is a historian, author, speaker, journalist, voice actor, and American football coach/analyst. He is an Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University and the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity (Cambridge University Press, 2021) and numerous articles in ancient Judaism and Christianity. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

How did the concept of Israel impact early Jewish apocalyptic hopes of restoration? How diverse was Israelite identity in antiquity? Tune in as we talk with Jason A. Staples about his recent book, The Idea of Israel, in which he proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism. Jason A. Staples (Ph.D., UNC-Chapel Hill) is a historian, author, speaker, journalist, voice actor, and American football coach/analyst. He is an Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University and the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity (Cambridge University Press, 2021) and numerous articles in ancient Judaism and Christianity. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

How did the concept of Israel impact early Jewish apocalyptic hopes of restoration? How diverse was Israelite identity in antiquity? Tune in as we talk with Jason A. Staples about his recent book, The Idea of Israel, in which he proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism. Jason A. Staples (Ph.D., UNC-Chapel Hill) is a historian, author, speaker, journalist, voice actor, and American football coach/analyst. He is an Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University and the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity (Cambridge University Press, 2021) and numerous articles in ancient Judaism and Christianity. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices

How did the concept of Israel impact early Jewish apocalyptic hopes of restoration? How diverse was Israelite identity in antiquity? Tune in as we talk with Jason A. Staples about his recent book, The Idea of Israel, in which he proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism. Jason A. Staples (Ph.D., UNC-Chapel Hill) is a historian, author, speaker, journalist, voice actor, and American football coach/analyst. He is an Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University and the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity (Cambridge University Press, 2021) and numerous articles in ancient Judaism and Christianity. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

How did the concept of Israel impact early Jewish apocalyptic hopes of restoration? How diverse was Israelite identity in antiquity? Tune in as we talk with Jason A. Staples about his recent book, The Idea of Israel, in which he proposes a new paradigm for how the biblical concept of Israel developed in Early Judaism. Jason A. Staples (Ph.D., UNC-Chapel Hill) is a historian, author, speaker, journalist, voice actor, and American football coach/analyst. He is an Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University and the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity (Cambridge University Press, 2021) and numerous articles in ancient Judaism and Christianity. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Where did the idea of sin arise from? In The Origin of Sin: Greece and Rome, Early Judaism and Christianity (Bloomsbury, 2022), David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings. He argues that the fundamental idea of “sin” arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for “sin,” in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India Learn more about your ad choices. Visit megaphone.fm/adchoices

At the Messianic Jewish Alliance of America (MJAA) Messiah Conference 2022, Jonathan gave a presentation responding to arguments for replacement theology put forth in Pastor Andy Stanley's book, Irresistible: Reclaiming the New that Jesus Unleashed for the World. Questions this presentation covers include: - What does replacement theology mean for the Jewish people? - Did Yeshua teach that he came to end God's covenant with Israel, to make the Torah obsolete in Matthew 5.17? - Did the destruction of the Temple signal the end of Judaism and God's covenant with Israel? - Why did Yeshua have to die? You can also watch on our YouTube channel Follow us on Social Media: Facebook Instagram _________________________________________ If you are looking for a way to support us and gain early access to our content, you can become a monthly supporter on Subscribestar We also have PayPal _________________________________________ Works cited: Anders Runesson, Divine Wrath and Salvation in Mathew: The Narrative World of the First Gospel (Minneapolis: Fortress Press, 2016). Anders Runesson, “Saving the Lost Sheep of the House of Israel: Purity, Forgiveness, and Synagogues in the Gospel of Matthew,” Melilah 11 (2014): 8-24. Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 2009). Daniel Boyarin, “Semantic Differences; or ‘Judaism'/‘Christianity'.” in The Ways that Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages, eds. Annette Yokisho Reed and Adam H. Becker, (Minneapolis: Fortress Press, 2007), 65-85. David J. Rudolph, A Jew to the Jews: Jewish Contours of Pauline Flexibility in 1 Corinthians 9.19-23, WUNT 2/304 (Tübingen: Mohr Siebeck, 2011). David J. Rudolph, “One New Man, Hebrew Roots, Replacement Theology: How to restore the Jewish roots of the Christian faith without getting weird” (9-8-2021). Geza Vermes, “Redemption and Genesis XXII – the Binding of Isaac and the Sacrifice of Jesus,” in Scripture and Tradition in Judaism (Leiden: Brill, 1961). Helen K. Bond, The Historical Jesus: A Guide for the Perplexed (London: T & T Clark, 2012). Matthew Thiessen, "Abolishers of the Law in Early Judaism and Matthew 5,17-20," Biblica 93, no. 4 (2012): 543-56. Nicholas Schaser interview – “I Did Not Come to Abolish but to Fulfill” Shaye J. D. Cohen, From the Maccabees to the Mishnah, 2nd ed. (Louisville: Westminster John Knox Press, 2006). Ulrich Luz, Matthew 1-7: A Commentary (Minneapolis: Fortress Press, 2007). _________________________________________ Music: https://www.bensound.com

Episode:  This episode takes you on a wild ride through the land of the Bible, the world of Josephus, into the ER after crashed planes, by the Dead Sea, and includes encounters with Lynyrd Skynyrd, ZZ Top, and a fire-breathing dragon. Brace yourself! This episode is republished from OnScript podcast. Guest: Dr. Wave Nunnally is Professor of Early Judaism and Christian Origins at Evangel University in Springfiled, MO. He is the author of numerous articles and books, including The Book of Acts  and Knowing Your Bible.  He leads regular study trips to Israel, which include training materials (see The Bible Unplugged) on-site teaching, and follow-up coaching.  More of Wave's material can be found at http://centralfaithbuilders.com/. To connect with him further, see www.wavenunnally.com facebook.com/wavenunnally youtube.com/wavenunnally   Give: Help support OnScript and Biblical World as we grow and develop. Click HERE.  

Dr. Michael Matlock joined the podcast today. The Rev'd Prof. Michael Matlock is Professor of Inductive Biblical Studies, Old Testament, & Early Judaism & Co-director of Anglican Studies and Formation at Asbury Seminary. Prof. Matlock has served in the School of Biblical Interpretation since 1998, as the department chair of Inductive Biblical Studies since 2013, and as co-director of Anglican Studies and Formation since 2019. He understands his calling to be a beloved son and servant of Jesus, unconditional lover of Robin, loving encourager of his children, and to teach Scripture for the sake of God's church and world. Outside of teaching biblical studies, he teaches the Anglican history and polity course. His books include "Discovering the Traditions of Prose Prayers in Early Jewish Literature" (T&T Clark) and a devotional commentary on Daniel 1-6 (Seedbed). He is currently writing a two-volume commentary on the Greek text of 1 and 2 Chronicles and the Prayer of Manasseh for the Septuagint Commentary Series (Brill Publishers). He and his wife Robin have been married for more than 30 years and have three insightful, resourceful children. In today's conversation, we talk about Dr. Matlock's calling to ministry and how that unfolded, what he knows about calling now that he didn't then, marriage and a little bit about his work here at Asbury Seminary. You won't want to miss this delightful conversation. Let's listen!

Episode: Lynn Cohick speaks with Jason Staples about concepts of Israel that emerged in the Second Temple period, and their implications for understanding the early Judaism. Staples challenges prevailing ideas about Jewish identity around the turn of the Common Era. Guest: Jason Staples is Assistant Professor in the College of Humanities and Social Sciences at NC State University. Jason A. Staples is a specialist in Ancient Mediterranean Religions, focusing primarily on Early Judaism and Christian Origins. He is the author of The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity​​​​​​​ (Cambridge University Press, 2021). His second book will focus on Israel in the writings of the apostle Paul. (from the NC State University site) Host: Lynn Cohick Give: Visit our Donate Page if you want to join the big leagues and become a regular donor.  

What is Mandaeism? And Who are the Mandaeans?This religious group from middle east has a long and rich history that connects it to Gnosticism, Early Judaism and John the Baptist. Listen to find out more about this fascinating tradition.Sources:Buckley, Jorunn J. Jacobsen (2002). "The Mandaeans: ancient texts and modern people". New York: Oxford University Press.Larson, Göran; Simon Sorgenfrei, Max Stockman (2017). "Religiösa minoriteter från Mellanöstern" (Religious minorities from the Middle East). Myndigheten för stöd till trossamfund. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

A quick look at one of the weirdest traditions from Genesis, the Curse of Ham, and how it factored into patristic demonology as well as white supremacist Christianity of the 19th century antebellum South.Thanks to Ernest Mitchell for the Zora Neale Hurston assist. Sources:Stephen B. Haynes, Noah's Curse: The Biblical Justifications of American Slavery : https://oxford.universitypressscholarship.com/view/10.1093/0195142799.001.0001/acprof-9780195142792David M. Goldenberg, Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam: https://press.princeton.edu/books/paperback/9780691123707/the-curse-of-hamAugustine, City of God Book XVI: https://www.newadvent.org/fathers/120116.htmOrigen, Homily XVI, Homilies on Genesis and Exodus: Homilies on Genesis and Exodus. Catholic University of America Press, 1982, https://doi.org/10.2307/j.ctt32b3pv.Pseudo-Clement, Recognitions: http://www.documentacatholicaomnia.eu/03d/0050-0150,_Pseudo_Clemens,_Recognitions_[Schaff],_EN.pdf

About 20 centuries ago, hundreds of documents from a written library of scrolls were carefully placed into clay jars and deposited for safe-keeping into many of the western caves of Israel's Dead Sea region. The area refers to the Qumran. The discovery of the Dead Sea Scrolls captured the attention of numerous academics, religious leaders, and biblical researchers emerging from all walks of life. Since their discovery between 1947 and 1956, deciphering and translation continued well into the 1990s. All work is now published and is widely available for anyone interested in studying these ancient documents. An analysis of the scrolls through the eyes of the many researchers and translators involved in the project will provide us with some unique insights into the spiritual and cultural issues of the mid to late Jewish Second Temple Period. To help us understand the Dead Sea scrolls and their importance, I spoke with Dr. James C. Vanderkam, retired Professor of Hebrew Scriptures at Notre Dame University's John A. O'Brien Department of Biblical Theology. Professor VanderKam received his doctorate from Harvard University in 1976. As a member of the editorial committee preparing the Dead Sea Scrolls for publication, he edited thirteen volumes in the series Discoveries in the Judaean Desert. In addition to publishing numerous essays in journals and books, professor Vanderkam's other published works include a Commentary on the Book of Jubilees, Studies in the Hebrew Bible and Second Temple Literature, An Introduction to Early Judaism), The Meaning of the Dead Sea Scrolls, High Priests after the Exile, The Book of Enoch, and The Dead Sea Scrolls and the Bible. Join us for this interview, Episode 97 from Real Israel Talk Radio.

About 20 centuries ago, hundreds of documents from a written library of scrolls were carefully placed into clay jars and deposited for safe-keeping into many of the western caves of Israel's Dead Sea region. The area refers to the Qumran.The discovery of the Dead Sea Scrolls captured the attention of numerous academics, religious leaders, and biblical researchers emerging from all walks of life. Since their discovery between 1947 and 1956, deciphering and translation continued well into the 1990s. All work is now published and is widely available for anyone interested in studying these ancient documents.An analysis of the scrolls through the eyes of the many researchers and translators involved in the project will provide us with some unique insights into the spiritual and cultural issues of the mid to late Jewish Second Temple Period.To help us understand the Dead Sea scrolls and their importance, I spoke with Dr. James C. Vanderkam, retired Professor of Hebrew Scriptures at Notre Dame University's John A. O'Brien Department of Biblical Theology. Professor VanderKam received his doctorate from Harvard University in 1976. As a member of the editorial committee preparing the Dead Sea Scrolls for publication, he edited thirteen volumes in the series Discoveries in the Judaean Desert.In addition to publishing numerous essays in journals and books, professor Vanderkam's other published works include a Commentary on the Book of Jubilees, Studies in the Hebrew Bible and Second Temple Literature, An Introduction to Early Judaism), The Meaning of the Dead Sea Scrolls, High Priests after the Exile, The Book of Enoch, and The Dead Sea Scrolls and the Bible.Join us for this interview, Episode 97 from Real Israel Talk Radio.Support the show (https://www.paypal.com/biz/fund?id=23WBKCMBHKDT8/Ancient Roads: Real Israel Talk Radio)

In a partner episode with journalist Gordon Govier, we hear from Dr. Jodi Magness about her work as an archeologist in the land of the Bible. They cover Jodi's entry into the field of archeology and her research related to Qumran, the Dead Sea Scrolls, and synagogues. If you're interested in seeing Jodi in-person, she will be speaking at Upper House on October 23, 6:30pm on "More than Just Mosaics: The Ancient Synagogue at Huqoq in Israel's Galilee." Register here (this event is in-person with no recording or streaming). Jodi Magness is the Kenan Distinguished Professor for Teaching Excellence in Early Judaism in the Department of Religious Studies at The University of North Carolina at Chapel Hill. She is the author of many books, including The Archaeology of Qumran and the Dead Sea Scrolls, winner of the 2003 Biblical Archaeology Society's Award for Best Popular Book in Archaeology, and out now in a new second edition. Gordon Govier hosts The Book and the Spade, is a biblical archaeology correspondent for Christianity Today, and the editor of ARTIFAX, the biblical archaeology newsmagazine. As always we invite you to leave us a rating on your favorite podcast app or send us a comment at podcast@slbrownfoundation.org. Credits: music by Micah Behr, audio engineering by Andy Johnson, graphic design by Madeline Ramsey.

Susan Doherty, Professor of New Testament and Early Judaism at Newman University, Birmingham, talks to Natalie Orefice about Deborah, the prophet and a judge of Israel in our monthly podcast about the women in scripture.

Did Jesus oppose Judaism and come to replace it with his brand-new religion of Christianity? Was ancient Judaism a legalistic religion of works-righteousness? Did Jesus make the Law obsolete? Many people assume the answer to all these questions is yes. But is that true? In this video, we tackle these questions, building the case that the way Jesus teaches, lives, and debates situates him within Second Temple Judaism. Pastor Andy Stanley precisely articulates the way many Christians answer the questions above. So, in this video, we interact with some of the points he makes in his book, Irresistible: Reclaiming the New that Jesus Unleashed for the World. 0:00 - Intro 2:54 - What did "Judaism" mean during the time of Jesus? 4:33 - The fundamental problem with the idea that Jesus opposed Judaism 6:54 - Jesus teaches the heart of the Torah (Mark 12.30-31) 13:57 - Jesus wears tzitzit and tefillin (Matt 9.20; 23.5) 15:25 - Jesus observes Jewish traditions 16:13 - Jesus debates with Pharisees on what is lawful on the Sabbath (Matt 12.11-13) 28:11 - Was ancient Judaism a legalistic religion of works-righteousness? 35:38 - Did Jesus make the Law obsolete? (Response to Pastor Andy Stanley's reading of Matt 5.17) 46:06 - Summary 47:07 - Current scholarship on Jesus within Judaism 49:31 - Conclusion _________________________________________ You can also watch on our YouTube channel Follow us on Social Media: Facebook Instagram _________________________________________ If you are looking for a way to support us and our work, you can become a monthly supporter on Subscribestar We also have PayPal Merch shop _________________________________________ "The Shema's Impact on the Gospel and Replacement Theology" "Did Jesus Come to Destroy the Law? Responding to Rabbi Tovia Singer" Dr. Nicholas Schaser's interview on Matthew 5 _________________________________________ Noted works: Boyarin, Daniel. “Semantic Differences; or ‘Judaism'/‘Christianity'.” In The Ways that Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages, edited by Annette Yokisho Reed and Adam H. Becker, 65-85. Minneapolis: Fortress Press, 2007. Flusser, David. Jesus. 3rd ed. Jerusalem: The Hebrew University Magnes Press, 2001. Levine, Amy-Jill. A Misunderstood Jew: The Church and the Scandal of the Jewish Jesus. New York: HarperCollins, 2006. Runesson, Anders. Divine Wrath and Salvation in Mathew: The Narrative World of the First Gospel. Minneapolis: Fortress Press, 2016. Sanders, E. P. Paul and Palestinian Judaism: A Comparison of Patterns of Religion. Philadelphia: Fortress Press, 1977. Thiessen, Matthew. "Abolishers of the Law in Early Judaism and Matthew 5,17-20." Biblica 93, no. 4 (2012): 543-56. ---. Jesus and the Forces of Death: The Gospels' Portrayal of Ritual Impurity Within First-Century Judaism. Grand Rapids: Baker Academic, 2020. _________________________________________ Music: www.bensound.com

A native of Ireland, Professor Collins was a professor of Hebrew Bible at the University of Chicago from 1991 until his arrival at YDS in 2000. He previously taught at the University of Notre Dame. He has published widely on the subjects of apocalypticism, wisdom, Hellenistic Judaism, and the Dead Sea Scrolls. His books include The Dead Sea Scrolls: A Biography; Early Judaism: A Comprehensive Overview; the commentary on Daniel in the Hermeneia series; The Scepter and the Star: The Messiahs of the Dead Sea Scrolls and Other Ancient Literature; Apocalypticism in the Dead Sea Scrolls; Jewish Wisdom in the Hellenistic Age; The Apocalyptic Imagination; Between Athens and Jerusalem: Jewish Identity in the Hellenistic Diaspora; Introduction to the Hebrew Bible with CD-ROM; Does the Bible Justify Violence?; Jewish Cult and Hellenistic Culture; Encounters with Biblical Theology; The Bible after Babel: Historical Criticism in a Postmodern Age; King and Messiah as Son of God (with Adela Yarbro Collins); and Beyond the Qumran Community: The Sectarian Movement of the Dead Sea Scrolls. He is co-editor of the three-volume Encyclopedia of Apocalypticism, The Eerdmans Dictionary of Early Judaism, and The Oxford Handbook of the Dead Sea Scrolls, and has participated in the editing of the Dead Sea Scrolls. He is general editor of the Yale Anchor Bible series. He has served as editor of the Journal for the Study of Judaism Supplement Series, Dead Sea Discoveries, and Journal of Biblical Literature, and as president of both the Catholic Biblical Association and the Society of Biblical Literature. He holds an honorary D.Litt. from University College Dublin, and an honorary Th. D. from the University of Zurich. Professor Collins is a fellow of Trumbull College.It's not a Lie Just how many schools does it take to educate Rob? This podcast was recorded on June 22, 2021.

Welcome to Times Will Tell, The Times of Israel weekly podcast. This week we're speaking with author and scholar James McGrath, a professor in New Testament Language and Literature at Butler University in Indianapolis. We'll speak about his new book, “What Jesus Learned From Women,” a project that was spurred by a curious graduate student's question.  The book is an interesting hybrid of classical historical/theological scholarship and imaginative historical fiction as McGrath works out just how a selection of women influenced Jesus's thinking.  His previous books include, "Theology and Science Fiction" and "The Only True God: Monotheism in Early Judaism and Christianity." IMAGE: Christ in the House of Martha and Mary, 1655 by Johannes Vermeer. See omnystudio.com/listener for privacy information.

Judaism is the world’s oldest monotheistic religion. But how many of us really understand the nuances of early Judaism and the foundation of what we now know as the Bible? Dr. Alison Joseph, biblical scholar and senior editor of The Posen Library of Jewish Culture and Civilization, joins CEO Dan Mariaschin to explore the earliest period of Jewish civilization and speak about Volume 1 of the Library, which looks at ancient Israel from its beginnings through 332 BCE. The new volume, edited by Jeffrey H. Tigay and Adele Berlin, is set to be released in March 2021 by Yale University Press. Learn more: https://yalebooks.yale.edu/book/9780300135503/posen-library-jewish-culture-and-civilization-volume-1 FOLLOW US: Twitter: https://twitter.com/BnaiBrith Facebook: https://www.facebook.com/bnaibrithinternational/ Instagram: https://www.instagram.com/bnaibrith/

00:00 Your penis is racist, https://nypost.com/2021/02/19/heres-why-racism-is-rampant-on-dating-apps/ 15:00 Anna Khachiyan, Ep. #017​ of The Portal (with Eric Weinstein) - Reconstructing The Mystical Feminine, https://www.youtube.com/watch?v=Gs8NGrWs3mc 43:20 The Homosexuals (CBS Reports 1967 episode), https://www.youtube.com/watch?v=zWNEdoXo0Yg 51:30 What is liberalism? https://www.pscp.tv/w/1ynJOBWoyyyGR 1:13:15 Scott Greer: R.I.P. Rush Limbaugh, https://www.youtube.com/watch?v=AvS2_n19Ql0 1:32:00 Racism in porn, http://www.lukeisback.com/essays/essays/racism.htm 1:39:00 Dooovid joins 1:40:00 The “Jewish Blackness” Thesis Revisited, https://www.mdpi.com/2077-1444/9/7/222/htm?fbclid=IwAR36inml5RedtUMFT_aeMvBAMCCF_MR0WtjWr-CIz8pY92ch8YReQne9i0g 1:41:00 The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam (Jews, Christians, and Muslims from the Ancient to the Modern World) , https://www.amazon.com/Curse-Ham-Slavery-Christianity-Christians/dp/0691123705 1:42:00 Early Jewish and Christian Views of Blacks, https://glc.yale.edu/sites/default/files/files/events/race/Goldenberg.pdf?fbclid=IwAR0Be01ujwx-Fdf6TYfZEnDl8Eck8a4NNm3DXJCbIEk4T7vUR-s9Xytbzq4 2:13:30 Canada Charges A Political Party's Leader With Promoting Anti-semitism, https://vosizneias.com/2021/02/22/in-a-first-canada-charges-a-political-partys-leader-with-promoting-anti-semitism/ 2:31:50 Tucker Carlson on Naomi Wolf and over-reaction to Covid 2:44:30 Lorraine C. Minnite - The Myth of Voter Fraud, https://www.youtube.com/watch?t=1207 https://rumble.com/lukeford https://dlive.tv/lukefordlivestreams Listener Call In #: 1-310-997-4596 Superchat: https://entropystream.live/app/lukefordlive Bitchute: https://www.bitchute.com/channel/lukeford/ Soundcloud MP3s: https://soundcloud.com/luke-ford-666431593 Code of Conduct: https://lukeford.net/blog/?p=125692 https://www.patreon.com/lukeford http://lukeford.net Email me: lukeisback@gmail.com or DM me on Twitter.com/lukeford Support the show | https://www.streamlabs.com/lukeford, https://patreon.com/lukeford, https://PayPal.Me/lukeisback Facebook: http://facebook.com/lukecford Feel free to clip my videos. It's nice when you link back to the original.

Preston Sprinkle has a Ph.D. in New Testament and Early Judaism, and has been a college professor for a number of years. He's a New York Times bestselling author, who's written several books including People to Be Loved: Why Homosexuality Is not just an Issue. Preston currently serves as the president of The Center for Faith, Sexuality & Gender, an organization that's aimed at helping Christians engage questions about faith, sexually & gender with theological faithfulness and courageous love. If you have questions related to the LGBTQ conversation, please check out The Center's website, centerforfaith.com, for lots of great resources.  Questions about faith, sexuality & gender are among the most pressing ethical questions facing the church today. This is why I'm so excited to tell you about the Grace/Truth learning experience, the highly acclaimed small group material produced by The Center for Faith, Sexuality & Gender. Grace/Truth 1.0 and 2.0 is a 10 week small group learning experience that helps Christians, churches, and community groups to engage the conversation about homosexuality and LGBTQ related questions with theological faithfulness and courageous love. If you're interested in engaging this conversation with other Christians, then the Grace/Truth learning experience is a perfect place to begin. Articles: https://www.christianitytoday.com/pastors/2019/fall/polyamory-next-sexual-frontier.htmlhttps://centerforfaith.com/blog/a-response-to-the-critics-of-my-ct-article-on-polyamoryPreston's ministry: https://centerforfaith.com/about/leadership/dr-preston-sprinkle

Matt gets Preston Sprinkle on the line for a theological yet highly practical conversation about LGBT+, Jesus, and the Church. The rapid-fire Q&A at the end of the interview alone is worth the price of admission. Season 2 of The Deep Thoughts Podcast engages some deep thinkers on a number of topics that are gripping many of our current cultural conversations. *Disclaimer: We in no way guarantee that this podcast will include deep thoughts. Incredibly, No deep thinkers were harmed in the making of this podcast. ABOUT: PRESTON SPRINKLE Preston Sprinkle has a Ph.D. in New Testament and Early Judaism and has been a college professor for a number of years. He's a New York Times bestselling author, who's written several books including People to Be Loved: Why Homosexuality Is not Just an Issue. Preston currently serves as the president of The Center for Faith, Sexuality & Gender, an organization that's aimed at helping Christians engage questions about faith, sexuality & gender with theological faithfulness and courageous love. If you have questions related to the LGBTQ conversation, please check out The Center's website, centerforfaith.com, for lots of great resources. Questions about faith, sexuality & gender are among the most pressing ethical questions facing the church today. This is why I'm so excited to tell you about the Grace/Truth learning experience, the highly acclaimed small group material produced by The Center for Faith, Sexuality & Gender. Grace/Truth 1.0 and 2.0 is a 10-week small group learning experience that helps Christians, churches, and community groups to engage the conversation about homosexuality and LGBTQ related questions with theological faithfulness and courageous love. If you're interested in engaging this conversation with other Christians, then the Grace/Truth learning experience is a perfect place to begin.

Preston continues his conversation about the annihilation view hell. In this podcast, he goes through the Old Testament, Early Judaism, and the New Testament, showing that there is a good deal of biblical support for annihilation. Preston then addresses some of the common pushbacks for this view. If you’ll like Preston to address a question related to this topic, you can email chris@prestonsprinkle.comEditors note: We had some frequency issues on this recording. There is some static noise from 28:30-35:00 on the podcast recording. Support PrestonSupport Preston by going to patreon.comConnect with PrestonTwitter | @PrestonSprinkleInstagram | @preston.sprinkleCheck out his website prestonsprinkle.comIf you enjoy the podcast, be sure to leave a review.

Dr. Preston Sprinkle is a New Testament and Early Judaism scholar and a New York Times bestselling author who has written several books, including People to Be Loved: Why Homosexuality is Not Just an Issue. He currently serves as the president of the Center for Faith, Sexuality & Gender, an organization focused on helping Christians engage in questions about faith, sexuality, and gender with theological faithfulness and courageous love. Friday after chapel students can eat lunch with Dr. Sprinkle in the dining hall and ask questions.

In March of this year, dr. Elisa Uusimäki from Helsinki University gave a presentation at a joint seminar hosted by Religious History, Old and New Testament Studies and Jewish Studies, at CTR, under the title"Wisdom and Torah in Jewish Antiquity: What Can We Learn from the Dead Sea Scrolls?"  Dr Elisa Uusimäki is a scholar of ancient Jewish literature and holds the title of docent at the University of Helsinki, currently involved in the research project "Conceptions of Virtue in Early Judaism" (2018‐2020). Uusimäki has published on wisdom and torah, the Dead Sea Scrolls, ancient scriptural interpretation, the figure of the sage in antiquity, and exemplarity. Apart from Helsinki, she has studied and conducted research at the University of Manchester, Yale University, Hebrew University of Jerusalem, and Rijksuniversiteit Groningen. The seminar focused on the association between wisdom and torah. Their prevalance and relation in the Hebrew Bible and the Septuagint is well‐ known (esp. Deut 4:5–6; Ezra 7:14, 25; Jer 8:8; Pss 1, 19, 119; Sir 24; Bar 3:9–4:4), and scholars have long acknowledged its afterlife in the thought of early Christians who identified Jesus with Logos or Sophia (e.g. John 1, 15; 1 Cor 1:24, 30; Col 1:15‐17, 2:2‐3). The discovery of the Qumran scrolls revealed new materials that illuminate notions of wisdom and torah in early Judaism. ----------------------------------------------------------------------------------------------- Religion and Theology is produced by Joel Kuhlin for the Center for Theology and Religious Studies. If you have comments or critique of this episode, or any other episodes of R&T, please write an email to religionochteologi@outlook.com. ----------------------------------------------------------------------------------------------- Music for R&T is generously provided by the trio Nous (Thomas Hellsten, Tom Tveita, Per Boqvist).

Sidetrack Episode 68 Early Judaism and Christianity CrossoverDescription: This is a special double crossover episode. Garry Stevens of the History in the Bible Podcast and I take a look at the relationship between the early modern Jews and Christians. You can learn more about the History of Papacy and subscribe at all these great places:http://atozhistorypage.com/email: steve@atozhistorypage.comhttp://rss.acast.com/historyofthepapacyOn Social Media:Facebookhttps://www.facebook.com/groups/atozhistorypage/https://www.facebook.com/HistoryOfThePapacyPodcast/Twitterhttps://twitter.com/atozhistoryFeatured Podcasts: The History in the Bible Podcast:http://www.historyinthebible.com/Tudor Radio Network:TudorRadioNetwork.com Help out the show by ordering these books from Amazon!https://amzn.com/w/1MUPNYEU65NTFMusic Provided by:"Greta Sting" Kevin MacLeod (incompetech.com)“Procession of the King” Kevin MacLeod (incompetech.com)"Danse Macabre" Kevin MacLeod (incompetech.com)"Virtutes Instrumenti" Kevin MacLeod (incompetech.com)"Virtutes Vocis" Kevin MacLeod (incompetech.com)"Funeral March for Brass" Kevin MacLeod (incompetech.com)"String Impromptu Number 1" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ See acast.com/privacy for privacy and opt-out information.

In this episode (episode 2), I provide a commentary on verse 1 of Matthew. Verse 1 consists of eight nouns, in four pairs:BIBLOS GENESISJESUS CHRISTOSSON (OF) DAVIDSON (OF) ABRAHAMI discuss the main debates, namely is verse 1 the original heading for the whole book?What's the meaning of the first pair of nouns: Biblos Genesis? Is this intended to echo the name of the first book of the Bible? Or perhaps echo the naming of the first account of human ancestry (in Gen 5:1)?Also the fourth pair of nouns (Son of Abraham) is particularly interesting because of its ambiguity. The third pair of nouns usually overshadows the significance of the fourth pair of nouns.Is David being identified as heir of Abraham? Are the labels "son of" meant to be genealogical labels, or messianic labels, or typological labels?So many questions ... and a few answers.- -The best overview of verse 1 is found in :Exegetical guide to the Greek New Testament: Matthew, by Charles L. Quarles. Note two particular SBL Papers presented at the SBL conference, November 2017:New Light from the Papyri: The Sacred Background of “Biblos” in Matthew 1:1 Program Unit: Papyrology and Early Christian Backgrounds Michael Theophilos, Australian Catholic University“Son of Abraham” as Royal Title in the Gospel of Matthew and Early Judaism Program Unit: Intertextuality in the New Testament Tobias Ålöw, University of Gothenburg

Seminary can be a difficult road. Danny Zacharias and I share some of our hard-earned wisdom on how to not only survive, but thrive in seminary, while maintaining your health, nurturing your family, and being involved in ministry. About the Book: Your years in seminary are meant to prepare you for ministry, but it can also be a very challenging time. Many students struggle with the rigorous study and the challenges to their personal and spiritual lives.  Surviving and Thriving in Seminary is designed to prepare current and future seminary students for what's ahead. In it, two seminary professors (and former seminary students) tell you what they tell their students, and what they wish they'd known. This book aims to teach you skills that will help you thrive in the areas of your personal life, time management, and study practices. While seminary is always a rigorous experience, you can do more than survive it. You can thrive. About the Authors:  H. Daniel Zacharias (PhD, University of Aberdeen / Highland Theological College) is Assistant Professor of New Testament at Acadia Divinity College. He also serves as a faculty member with the North American Institute for Indigenous Theological Studies (NAIITS) and is an ordained Baptist minister. He has edited numerous books in the Studies in Scripture in Early Judaism and Christianity (SSEJC) series, written several articles for the Lexham Bible Dictionary, and is the author of Matthew's Presentation of the Son of David. He resides in Wolfville, Nova Scotia with his wife Maria and their four children. Benjamin K. Forrest (Ed.D., Liberty University) is Associate Professor of Christian Education and Department Chair at Liberty University School of Divinity. His research and teaching interests have focused on spiritual formation, biographical leadership, and family ministry. He is co-author (with Richard A. Holland) of Good Arguments: Making your Case in Writing and Public Speaking (Baker Academic, 2017) and co-editor of Biblical Foundations of Leadership: Exegesis for Everyday Leaders (Kregel, 2017), and a two volume history of preaching, A Legacy of Preaching: Historical and Theological Introductions (Zondervan, 2018). He resides in Lynchburg, Virginia with his wife Lerisa and their three children. Connect with Danny: DannyZacharias.net Facebook Twitter (@iDannyZacharias) For additional show notes, visit ShaunTabatt.com/171.

This book explores a cross-cultural worldview called 'radical apocalypticism' that underlies the majority of terrorist movements in the twenty-first century.Although not all apocalypticism is violent, in its extreme forms radical apocalypticism gives rise to terrorists as varied as members of Al Qaeda, Anders Behring Breivik, or Timothy McVeigh. In its secular variations, it also motivates ideological terrorists, such as the eco-terrorists Earth Liberation Front or The Unabomber, Ted Kaczynski. This book provides an original paradigm for distinguishing between peaceful and violent or radical forms of apocalypticism and analyses the history, major transformations, and characteristics of the apocalyptic thought system. Using an inter-disciplinary and cross-cultural approach, this book discusses the mechanisms of radicalization and dynamics of perceived oppression and violence to clarify anew the self-identities, motivations, and goals of a broad swath of terrorists. As conventional counter-terrorism approaches have so far failed to stem the cycle of terrorism, this approach suggests a comprehensive "cultural" method to combating terrorism that addresses the appeal of radical apocalyptic terrorist ideology itself.This book will be of much interest to students of apocalypticism, political violence, terrorism and counter-terrorism, intelligence studies, religious studies, and security studies.About the AuthorFrances L. Flannery is Professor of Religion and Director of the Center for the Interdisciplinary Study of Terrorism and Peace (CISTP), James Madison University, USA, and author of Dreamers, Scribes and Priests: Jewish Dreams in the Hellenistic and Roman Eras (2004) and co-editor (with Rodney Werline) of Experientia, Volume One: Inquiry into Religious Experience in Early Judaism and Early Christianity (2008).

Jodi Magness hasn't just studied history with books. She's dug it up herself. The Kenan Distinguished Professor for Teaching Excellence in Early Judaism from the College of Arts and Sciences, Magness has spent her career working on archaeological excavations to better understand the history of ancient Palestine. In this week's episode, Magness talks about the importance of archaeology and her work at Huqoq in Israel, where crews have uncovered unique mosaics. Learn more about Magness' work at Huqoq and find out how students can work on the excavation at Huqoq.org.

Explore a summary of D. Burnett's paper, "So shall Thy Seed Be (as the stars)": Genesis 15:5 in 2nd Temple Jewish Thought" In Genesis 15:5-6 we read, "And he brought him outside and said, 'Look toward heaven, and number the stars, if you are able to number them.' Then he said to him, 'So shall your offspring be.' And he believed the LORD, and he counted it to him as righteousness." Burnett asked the question if this verse was not only about quantity. Could the promise to Abraham refer to quality also? Consider Genesis 17:5, Genesis 26:4, and Romans 4:13-18. The issue is that reading Paul's use of Genesis 15:5 in light of this qualitative interpretation would place him within the context of already well-established deification (or angelomorphic) traditions in Early Judaism that see the destiny of the seed of Abraham as replacing the stars as the gods (or angels) of the nations. There seems to be a close connection between being multiplied "as the stars of heaven" and the "inheritance" of "all these lands." This will result in "all the nations of the earth" being blessed. Consider Romans 4:23-25. The issue is that the ideas of becoming "heir of the cosmos," a "father of many nations," and the hope of the resurrection are not separate promises, but are understood by Paul as constituent parts of the one promise made to Abraham in Genesis 15:5 in becoming as the stars of heaven. Explore the Intertestamental thought including Philo of Alexandria and Sirach 44:21. Consider James 2:19, "You believe that God is one; you do well. Even the demons believe—and shudder!" The demons are afraid because God is one. The oneness of God and totality of God's rule suggests that at some point there will be trouble for the demons. Consider Exaltation/Theosis and resurrection and astral immortality in early Judaism. Consider Daniel 12:1-3 and Paul's citations of these various verses in Genesis. A complex of tradition ties a familiar Christian theological concept (glorification) back into the Divine Council family worldview and the Deuteronomy 32 worldview. Explore the angelic priesthood. Consider our church liturgy and Revelation 14: 1-5. Consider the lists of tribes in the Old Testament, of which there are more than twenty, and they differ from one another in several respects, notably in the position of the names of tribes and their number. Consider Revelation 7 and 14 and the exclusion of the tribe of Dan. Other general issues in Revelation 14 are why only men? (Revelation 14:4) Why virgins? (Revelation 14:4) Explore common interpretations such as the Literalist view and Figurative view. The redeemed virgins are an "anti-image" of the Watchers, who sinned sexually via cohabitation with women in Genesis 6:1-4. They are men because (a) they take the place on earth in war against the Beast of 144K good angels, and (b) they perform priestly roles. They represent the people of God - the opposing "bloodline" of the bloodlines produced by the Watchers. (Levitical "doctrine of substitution"). They are a representation beyond one tribe (Levi); all tribes (except Dan) or the whole people of God.

Academy Award winner Morgan Freeman hosts and executive produces a six-part global television event series, THE STORY OF GOD, premiering Sunday, April 3 at 9/8c on the National Geographic Channel. Contributing to the series is Jodi Magness, a real life Indiana Jones, renowned archaeologist and senior endowed chair in the Department of Religious Studies at the University of North Carolina – the Kenan Distinguished Professor for Teaching Excellence in Early Judaism. Magness joins Halli at her table Wednesday, March 23, 3 pm ET on The Halli Casser-Jayne Show.Jodi Magness is the First Vice-President of the Archaeologist Institute of America. She has published 10 books, including THE ARCHAEOLOGY OF THE HOLY LAND, and dozens of articles. Specializing in the archaeology of ancient Palestine – modern Israel, Jordan, and Judea and Samaria – her research interests include Jerusalem, Qumran and the Dead Sea Scrolls, ancient Synagogues, Masada and more. She has participated in 20 different excavations in Israel and Greece. In 2011, she began to dig at Huqoq, an ancient Jewish village in the Galilee of Israel uncovering mosaics, including a scene of Samson carrying the gate of Gaza upon his back (Judges 16:3). A preview of actor Morgan Freeman's THE STORY OF GOD premiering April 3 at 9/8c on the National Geographic Channel with archaeologist Jodi Magness on The Halli Casser-Jayne Show Wednesday, March 23, 3 pm ET. For more about the show visit Halli Casser-Jayne dot com.