Podcasts about early judaism

Princeton UP Ideas Podcast

Play Episode Listen Later May 6, 2026 50:11

The contentious life and times of the most widely cited book of the New Testament. Written some two thousand years ago, the Gospel of John is the only Christian Gospel to place Jesus at the creation of the world, and the only one where we find the stories of the raising of Lazarus, the woman taken in adultery, and the changing of water into wine at the wedding in Cana. The Gospel of John also points an accusing finger at Jesus's Jewish opponents and has been used by medieval crusaders, Protestant reformers, and white supremacists to legitimize antisemitic violence. In The Gospel of John: A Biography (Princeton UP, 2026) Kim Haines-Eitzen traces the legacy of this complex, beautiful, and at times deeply troubling work, from its composition in the late first century to its enduring power today. Haines-Eitzen sheds light on the book's reception by early Christian gnostic and patristic commentators, its use in the Crusades and Reformation, its revered status among American evangelicals, and the many ways it has inspired novels, films, music, and art. The earliest papyrus fragment of an identifiably Christian Gospel is a fragment of John, and John is the only canonical Gospel that depicts Jesus as a savior who teaches openly about his divinity. Haines-Eitzen shows how John simultaneously carries a message of inclusion and intolerance, and how its story teaches us about the nature and enormous influence of scriptural religions. Compelling and provocative, The Gospel of John reveals how this dynamic, malleable biblical work has both unified and divided Christians over centuries of translation, interpretation, and creative reimagining. Kim Haines-Eitzen (Ph.D., University of North Carolina, Chapel Hill, 1997) is a Professor of Ancient Mediterranean Religions with a specialty in Early Christianity, Early Judaism, and Religion in Late Antiquity in the Department of Near Eastern Studies. Her most recent book is Sonorous Desert: What Deep Listening Taught Early Christian Monks and What It Can Teach Us (Princeton University Press, 2022), a project that traces how desert sounds shaped early Christian monasticism and includes field recordings she has made in desert environments. She is the author of Guardians of Letters: Literacy, Power and the Transmitters of Early Christian Literature (Oxford University Press, 2000), a social history of the scribes who copied Christian texts during the second and third centuries; and The Gendered Palimpsest: Women, Writing, and Representation in Early Christianity, which deals with the intersection of gender and text transmission (Oxford University Press, 2012). She is a member of the programs in Religious Studies, Jewish Studies, Medieval Studies, and Feminist, Gender, and Sexuality Studies at Cornell. For the 2024-25 academic year, she is a Fellow at the National Humanities Center where she is working on a new project, tentatively entitled Earth, Wind, and Fire: A Field Guide to the Apocalypse. To learn more about her recent work and her media appearances, visit her website: http://kimhaineseitzen.wordpress.com Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). 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

Kim Haines-Eitzen, "The Gospel of John: A Biography" (Princeton UP, 2026)

Play Episode Listen Later May 6, 2026 50:11

The contentious life and times of the most widely cited book of the New Testament. Written some two thousand years ago, the Gospel of John is the only Christian Gospel to place Jesus at the creation of the world, and the only one where we find the stories of the raising of Lazarus, the woman taken in adultery, and the changing of water into wine at the wedding in Cana. The Gospel of John also points an accusing finger at Jesus's Jewish opponents and has been used by medieval crusaders, Protestant reformers, and white supremacists to legitimize antisemitic violence. In The Gospel of John: A Biography (Princeton UP, 2026) Kim Haines-Eitzen traces the legacy of this complex, beautiful, and at times deeply troubling work, from its composition in the late first century to its enduring power today. Haines-Eitzen sheds light on the book's reception by early Christian gnostic and patristic commentators, its use in the Crusades and Reformation, its revered status among American evangelicals, and the many ways it has inspired novels, films, music, and art. The earliest papyrus fragment of an identifiably Christian Gospel is a fragment of John, and John is the only canonical Gospel that depicts Jesus as a savior who teaches openly about his divinity. Haines-Eitzen shows how John simultaneously carries a message of inclusion and intolerance, and how its story teaches us about the nature and enormous influence of scriptural religions. Compelling and provocative, The Gospel of John reveals how this dynamic, malleable biblical work has both unified and divided Christians over centuries of translation, interpretation, and creative reimagining. Kim Haines-Eitzen (Ph.D., University of North Carolina, Chapel Hill, 1997) is a Professor of Ancient Mediterranean Religions with a specialty in Early Christianity, Early Judaism, and Religion in Late Antiquity in the Department of Near Eastern Studies. Her most recent book is Sonorous Desert: What Deep Listening Taught Early Christian Monks and What It Can Teach Us (Princeton University Press, 2022), a project that traces how desert sounds shaped early Christian monasticism and includes field recordings she has made in desert environments. She is the author of Guardians of Letters: Literacy, Power and the Transmitters of Early Christian Literature (Oxford University Press, 2000), a social history of the scribes who copied Christian texts during the second and third centuries; and The Gendered Palimpsest: Women, Writing, and Representation in Early Christianity, which deals with the intersection of gender and text transmission (Oxford University Press, 2012). She is a member of the programs in Religious Studies, Jewish Studies, Medieval Studies, and Feminist, Gender, and Sexuality Studies at Cornell. For the 2024-25 academic year, she is a Fellow at the National Humanities Center where she is working on a new project, tentatively entitled Earth, Wind, and Fire: A Field Guide to the Apocalypse. To learn more about her recent work and her media appearances, visit her website: http://kimhaineseitzen.wordpress.com Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023).

Kim Haines-Eitzen, "The Gospel of John: A Biography" (Princeton UP, 2026)

New Books in Religion

Play Episode Listen Later May 6, 2026 50:11

The contentious life and times of the most widely cited book of the New Testament. Written some two thousand years ago, the Gospel of John is the only Christian Gospel to place Jesus at the creation of the world, and the only one where we find the stories of the raising of Lazarus, the woman taken in adultery, and the changing of water into wine at the wedding in Cana. The Gospel of John also points an accusing finger at Jesus's Jewish opponents and has been used by medieval crusaders, Protestant reformers, and white supremacists to legitimize antisemitic violence. In The Gospel of John: A Biography (Princeton UP, 2026) Kim Haines-Eitzen traces the legacy of this complex, beautiful, and at times deeply troubling work, from its composition in the late first century to its enduring power today. Haines-Eitzen sheds light on the book's reception by early Christian gnostic and patristic commentators, its use in the Crusades and Reformation, its revered status among American evangelicals, and the many ways it has inspired novels, films, music, and art. The earliest papyrus fragment of an identifiably Christian Gospel is a fragment of John, and John is the only canonical Gospel that depicts Jesus as a savior who teaches openly about his divinity. Haines-Eitzen shows how John simultaneously carries a message of inclusion and intolerance, and how its story teaches us about the nature and enormous influence of scriptural religions. Compelling and provocative, The Gospel of John reveals how this dynamic, malleable biblical work has both unified and divided Christians over centuries of translation, interpretation, and creative reimagining. Kim Haines-Eitzen (Ph.D., University of North Carolina, Chapel Hill, 1997) is a Professor of Ancient Mediterranean Religions with a specialty in Early Christianity, Early Judaism, and Religion in Late Antiquity in the Department of Near Eastern Studies. Her most recent book is Sonorous Desert: What Deep Listening Taught Early Christian Monks and What It Can Teach Us (Princeton University Press, 2022), a project that traces how desert sounds shaped early Christian monasticism and includes field recordings she has made in desert environments. She is the author of Guardians of Letters: Literacy, Power and the Transmitters of Early Christian Literature (Oxford University Press, 2000), a social history of the scribes who copied Christian texts during the second and third centuries; and The Gendered Palimpsest: Women, Writing, and Representation in Early Christianity, which deals with the intersection of gender and text transmission (Oxford University Press, 2012). She is a member of the programs in Religious Studies, Jewish Studies, Medieval Studies, and Feminist, Gender, and Sexuality Studies at Cornell. For the 2024-25 academic year, she is a Fellow at the National Humanities Center where she is working on a new project, tentatively entitled Earth, Wind, and Fire: A Field Guide to the Apocalypse. To learn more about her recent work and her media appearances, visit her website: http://kimhaineseitzen.wordpress.com Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Kim Haines-Eitzen, "The Gospel of John: A Biography" (Princeton UP, 2026)

New Books in Biblical Studies

Play Episode Listen Later May 6, 2026 50:11

The contentious life and times of the most widely cited book of the New Testament. Written some two thousand years ago, the Gospel of John is the only Christian Gospel to place Jesus at the creation of the world, and the only one where we find the stories of the raising of Lazarus, the woman taken in adultery, and the changing of water into wine at the wedding in Cana. The Gospel of John also points an accusing finger at Jesus's Jewish opponents and has been used by medieval crusaders, Protestant reformers, and white supremacists to legitimize antisemitic violence. In The Gospel of John: A Biography (Princeton UP, 2026) Kim Haines-Eitzen traces the legacy of this complex, beautiful, and at times deeply troubling work, from its composition in the late first century to its enduring power today. Haines-Eitzen sheds light on the book's reception by early Christian gnostic and patristic commentators, its use in the Crusades and Reformation, its revered status among American evangelicals, and the many ways it has inspired novels, films, music, and art. The earliest papyrus fragment of an identifiably Christian Gospel is a fragment of John, and John is the only canonical Gospel that depicts Jesus as a savior who teaches openly about his divinity. Haines-Eitzen shows how John simultaneously carries a message of inclusion and intolerance, and how its story teaches us about the nature and enormous influence of scriptural religions. Compelling and provocative, The Gospel of John reveals how this dynamic, malleable biblical work has both unified and divided Christians over centuries of translation, interpretation, and creative reimagining. Kim Haines-Eitzen (Ph.D., University of North Carolina, Chapel Hill, 1997) is a Professor of Ancient Mediterranean Religions with a specialty in Early Christianity, Early Judaism, and Religion in Late Antiquity in the Department of Near Eastern Studies. Her most recent book is Sonorous Desert: What Deep Listening Taught Early Christian Monks and What It Can Teach Us (Princeton University Press, 2022), a project that traces how desert sounds shaped early Christian monasticism and includes field recordings she has made in desert environments. She is the author of Guardians of Letters: Literacy, Power and the Transmitters of Early Christian Literature (Oxford University Press, 2000), a social history of the scribes who copied Christian texts during the second and third centuries; and The Gendered Palimpsest: Women, Writing, and Representation in Early Christianity, which deals with the intersection of gender and text transmission (Oxford University Press, 2012). She is a member of the programs in Religious Studies, Jewish Studies, Medieval Studies, and Feminist, Gender, and Sexuality Studies at Cornell. For the 2024-25 academic year, she is a Fellow at the National Humanities Center where she is working on a new project, tentatively entitled Earth, Wind, and Fire: A Field Guide to the Apocalypse. To learn more about her recent work and her media appearances, visit her website: http://kimhaineseitzen.wordpress.com Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Kim Haines-Eitzen, "The Gospel of John: A Biography" (Princeton UP, 2026)

New Books in Christian Studies

Play Episode Listen Later May 6, 2026 50:11

The contentious life and times of the most widely cited book of the New Testament. Written some two thousand years ago, the Gospel of John is the only Christian Gospel to place Jesus at the creation of the world, and the only one where we find the stories of the raising of Lazarus, the woman taken in adultery, and the changing of water into wine at the wedding in Cana. The Gospel of John also points an accusing finger at Jesus's Jewish opponents and has been used by medieval crusaders, Protestant reformers, and white supremacists to legitimize antisemitic violence. In The Gospel of John: A Biography (Princeton UP, 2026) Kim Haines-Eitzen traces the legacy of this complex, beautiful, and at times deeply troubling work, from its composition in the late first century to its enduring power today. Haines-Eitzen sheds light on the book's reception by early Christian gnostic and patristic commentators, its use in the Crusades and Reformation, its revered status among American evangelicals, and the many ways it has inspired novels, films, music, and art. The earliest papyrus fragment of an identifiably Christian Gospel is a fragment of John, and John is the only canonical Gospel that depicts Jesus as a savior who teaches openly about his divinity. Haines-Eitzen shows how John simultaneously carries a message of inclusion and intolerance, and how its story teaches us about the nature and enormous influence of scriptural religions. Compelling and provocative, The Gospel of John reveals how this dynamic, malleable biblical work has both unified and divided Christians over centuries of translation, interpretation, and creative reimagining. Kim Haines-Eitzen (Ph.D., University of North Carolina, Chapel Hill, 1997) is a Professor of Ancient Mediterranean Religions with a specialty in Early Christianity, Early Judaism, and Religion in Late Antiquity in the Department of Near Eastern Studies. Her most recent book is Sonorous Desert: What Deep Listening Taught Early Christian Monks and What It Can Teach Us (Princeton University Press, 2022), a project that traces how desert sounds shaped early Christian monasticism and includes field recordings she has made in desert environments. She is the author of Guardians of Letters: Literacy, Power and the Transmitters of Early Christian Literature (Oxford University Press, 2000), a social history of the scribes who copied Christian texts during the second and third centuries; and The Gendered Palimpsest: Women, Writing, and Representation in Early Christianity, which deals with the intersection of gender and text transmission (Oxford University Press, 2012). She is a member of the programs in Religious Studies, Jewish Studies, Medieval Studies, and Feminist, Gender, and Sexuality Studies at Cornell. For the 2024-25 academic year, she is a Fellow at the National Humanities Center where she is working on a new project, tentatively entitled Earth, Wind, and Fire: A Field Guide to the Apocalypse. To learn more about her recent work and her media appearances, visit her website: http://kimhaineseitzen.wordpress.com Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

The Dirt Under Jesus' Feet: What Archaeology Reveals About His World w/ Dr. Jodi Magness

Reformation Radio with Apostle Johnny Ova

Play Episode Listen Later Apr 20, 2026 40:33

What did the world of Jesus actually look like? Not the sanitized version from paintings and Hollywood films, but the real, physical, tangible reality of first century Jewish life. Dr. Jodi Magness has spent decades digging through the soil of the Holy Land, and what she's uncovered reshapes how we understand the Gospels. From the foods Jesus likely ate to the massive ritual baths where pilgrims purified themselves before entering the Temple, archaeology opens a window into a world most of us have never truly seen.In this conversation, Dr. Magness takes us from the villages of Galilee to the fortress of Masada, from the caves of Qumran to the newly excavated Pool of Siloam. She explains why we'll probably never find an artifact directly connected to Jesus, and why that doesn't matter, because what archaeology can do is reconstruct the entire world He walked through with stunning accuracy. And then she drops a bombshell: the discovery of Herod's mausoleum at Herodium may be the most important archaeological find since the Dead Sea Scrolls, and it has massive implications for how we understand both Herod and the story of Jesus' birth.In this episode, you will learn:- Why archaeology and literary sources give us different kinds of information about the past- What everyday Jewish life looked like in the time of Jesus, including food, purity practices, and dining customs- The surprising evidence that Jesus probably ate quiche- What the Pool of Siloam and other Gospel sites reveal about the accuracy of Scripture- The real story of Masada and why it became a symbol of modern Israel- What Dr. Magness's excavations at Huqoq have uncovered about Jewish life under Christian rule- Why Herod's tomb may reshape our understanding of both his reign and the infancy narratives in MatthewGuest:Dr. Jodi Magness is the Kenan Distinguished Professor for Teaching Excellence in Early Judaism at the University of North Carolina at Chapel Hill. She holds a Ph.D. in Classical Archaeology from the University of Pennsylvania and has over 20 seasons of excavation experience in Israel. She currently directs excavations at Huqoq and is the author of several books:Stone and Dung, Oil and Spit: Jewish Daily Life in the Time of Jesus- https://a.co/d/02jeSFwTJerusalem through the Ages: From Its Beginnings to the Crusades- https://a.co/d/0hfOJi5wLearn more about the Huqoq excavations: huqoq.orgStay Connected:Website: https://johnnyova.comSubscribe on YouTube: youtube.com/@thejohnnyovaGet The Revelation Reset on Amazon: https://www.amazon.com/dp/B0DCMTZYQL

jesus christ university amazon time israel hollywood gospel north carolina pennsylvania jewish temple stone feet pool dirt oil galilee herod chapel hill archaeology holy land crusades dead sea scrolls dung siloam masada teaching excellence qumran magness early judaism classical archaeology herodium

Ep 217: Ancient Slavery and the New Testament with Christy Cobb and Katherine Shaner

The Protestant Libertarian Podcast

Play Episode Listen Later Sep 2, 2025 62:13

In this episode I talk with Dr. Christy Cobb and Dr. Katherine Shaner about the new book they coedited entitled Ancient Slavery and Its New Testament Contexts, out now on Eerdmans. They explain the institution of slavery in antiquity, its pervasiveness in Greco-Roman society, and how Romans and Jews alike thought about slavery. Dr. Cobb explains her chapter on gender roles, noting how men and women experienced slavery differently, and Dr. Shaner explains her chapter on New Testament household codes and their complex presentation of slavery. We then talk about the conflicting instructions regarding slavery in the New Testament, the Bible's role in the abolitionist movement, and why Christians should seriously think about this issue. Dr. Cobb also wanted to refer curious listeners to the following article, which explores slavery in the Rabbinic tradition in greater detail: Hezser, Catherine. “Part Whore, Part Wife: Slave Women in the Palestinian Rabbinic Tradition.” In Doing Gender - Doing Religion: Case Studies on Intersectionality in Early Judaism, Christianity and Islam, edited by Ute E. Eisen, Christine Gerber, and Angela Standhartinger. Mohr Siebeck, 2013. Media Referenced:Ancient Slavery and Its New Testament Contexts: https://a.co/d/bixo0LZChristy Cobb Bio: https://liberalarts.du.edu/about/people/christy-cobbChristy Cobb Academia: https://udenver.academia.edu/ChristyCobbKatherine Shaner Bio: https://divinity.wfu.edu/academics/faculty/katherine-a-shaner/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com. Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com. You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the show's profile! Thanks!

bible christians christianity romans jews islam new testament ancient slavery cobb intersectionality eisen greco roman rabbinic lci eerdmans shaner early judaism mohr siebeck

Jeremiah and the cistern, and suffering for the sake of joy

Sunday School; A Pillar Bible Study

Play Episode Listen Later Aug 13, 2025 62:12

It's the Twentieth Sunday in Ordinary Time. Join Dr. Scott Powell and Kate Olivera as they explore the context for the book of Jeremiah, and talk about why exactly Jesus comes "to set the earth on fire."This episode of Sunday School was brought to you by the St. Paul Center.Priests, grow your love for Christ and for your ministry through study, faith and fellowship at a St. Paul Center Priest Conference.To learn more, visit stpaulcenter.com/priests-Already read the readings? Skip ahead to 18:00Reading 1 - Jeremiah 38:4-6, 8-10Psalm 40: 2-4, 18Reading 2 - Hebrews 12:1-4Gospel - Luke 12:49-53To learn more about the social and political context around the time of Jesus, Scott recommends Jesus and the Victory of God by N.T. Wright.To learn more about the mindset of Jews in the time of Jesus, Scott recommends the Oxford Annotated Mishnah, The Legends of the Jews by Louis Ginzberg, and Eerdman's Dictionary of Early Judaism. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.pillarcatholic.com/subscribe

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Claudia Setzer, "The Progressives' Bible: How Scriptural Interpretation Built a More Just America" (Fortress Publishers, 2024)

New Books in American Studies

Play Episode Listen Later Jul 18, 2025 61:33

In her book, The Progressives' Bible: How Scriptural Interpretation Built a More Just America, (Fortress Press, 2024), Claudia Setzer argues that while conservative groups have often appealed to the Bible to support their positions, so too have many progressive voices rooted in the Bible, seeing their struggles in its narratives and characters, and drawing on its verses to prove the truth of their positions. Abolitionism countered pro-slavery arguments with copious biblical material. Women's rights advocates strongly disagreed with one another about whether the Bible was good news for their cause, but some argued that it was. Temperance, a broadly inclusive reform movement in the nineteenth century, employed arguments that reflected a critical, non-literalist stance to the text. Civil rights speakers identified with biblical figures and struggles, infusing their rhetoric with familiar verses. The Progressives' Bible foregrounds women, especially women of color, like Maria Stewart, Septima Clark, and Fannie Lou Hamer, while also considering the works of crucial figures like Frederick Douglass and Martin Luther King, Jr. A final chapter describes contemporary social justice movements that draw strength from biblical and religious traditions, from Jewish, Catholic, and Protestant perspectives. Interviewee: Claudia Setzer is a professor of religious studies at Manhattan College in Riverdale, NY. Her books include The Bible in the American Experience (co-edited with David Shefferman), The Bible and American Culture: A Sourcebook (co-edited with David Shefferman), Resurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-Definition, and Jewish Responses to Early Christians: History and Polemics, 30-150 C.E. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. 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

america women new york community bible body ny resurrection jewish built catholic martin luther king jr associate professor civil publishers sociology interpretation degrees fortress protestant riverdale scriptural city university frederick douglass progressives temperance hunter college jewish studies american experience fannie lou hamer manhattan college abolitionism fortress press setzer polemics self definition zalmannewfield early judaism host schneur zalman newfield jewish responses

Claudia Setzer, "The Progressives' Bible: How Scriptural Interpretation Built a More Just America" (Fortress Publishers, 2024)

Play Episode Listen Later Jul 18, 2025 61:33

In her book, The Progressives' Bible: How Scriptural Interpretation Built a More Just America, (Fortress Press, 2024), Claudia Setzer argues that while conservative groups have often appealed to the Bible to support their positions, so too have many progressive voices rooted in the Bible, seeing their struggles in its narratives and characters, and drawing on its verses to prove the truth of their positions. Abolitionism countered pro-slavery arguments with copious biblical material. Women's rights advocates strongly disagreed with one another about whether the Bible was good news for their cause, but some argued that it was. Temperance, a broadly inclusive reform movement in the nineteenth century, employed arguments that reflected a critical, non-literalist stance to the text. Civil rights speakers identified with biblical figures and struggles, infusing their rhetoric with familiar verses. The Progressives' Bible foregrounds women, especially women of color, like Maria Stewart, Septima Clark, and Fannie Lou Hamer, while also considering the works of crucial figures like Frederick Douglass and Martin Luther King, Jr. A final chapter describes contemporary social justice movements that draw strength from biblical and religious traditions, from Jewish, Catholic, and Protestant perspectives. Interviewee: Claudia Setzer is a professor of religious studies at Manhattan College in Riverdale, NY. Her books include The Bible in the American Experience (co-edited with David Shefferman), The Bible and American Culture: A Sourcebook (co-edited with David Shefferman), Resurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-Definition, and Jewish Responses to Early Christians: History and Polemics, 30-150 C.E. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

america women new york community bible body ny resurrection jewish built catholic martin luther king jr associate professor civil publishers sociology interpretation degrees fortress protestant riverdale scriptural city university frederick douglass progressives temperance hunter college jewish studies american experience fannie lou hamer manhattan college abolitionism fortress press setzer polemics self definition zalmannewfield early judaism host schneur zalman newfield jewish responses

Claudia Setzer, "The Progressives' Bible: How Scriptural Interpretation Built a More Just America" (Fortress Publishers, 2024)

New Books in Religion

Play Episode Listen Later Jul 18, 2025 61:33

In her book, The Progressives' Bible: How Scriptural Interpretation Built a More Just America, (Fortress Press, 2024), Claudia Setzer argues that while conservative groups have often appealed to the Bible to support their positions, so too have many progressive voices rooted in the Bible, seeing their struggles in its narratives and characters, and drawing on its verses to prove the truth of their positions. Abolitionism countered pro-slavery arguments with copious biblical material. Women's rights advocates strongly disagreed with one another about whether the Bible was good news for their cause, but some argued that it was. Temperance, a broadly inclusive reform movement in the nineteenth century, employed arguments that reflected a critical, non-literalist stance to the text. Civil rights speakers identified with biblical figures and struggles, infusing their rhetoric with familiar verses. The Progressives' Bible foregrounds women, especially women of color, like Maria Stewart, Septima Clark, and Fannie Lou Hamer, while also considering the works of crucial figures like Frederick Douglass and Martin Luther King, Jr. A final chapter describes contemporary social justice movements that draw strength from biblical and religious traditions, from Jewish, Catholic, and Protestant perspectives. Interviewee: Claudia Setzer is a professor of religious studies at Manhattan College in Riverdale, NY. Her books include The Bible in the American Experience (co-edited with David Shefferman), The Bible and American Culture: A Sourcebook (co-edited with David Shefferman), Resurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-Definition, and Jewish Responses to Early Christians: History and Polemics, 30-150 C.E. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

america women new york community bible body ny resurrection jewish built catholic martin luther king jr associate professor civil publishers sociology interpretation degrees fortress protestant riverdale scriptural city university frederick douglass progressives temperance hunter college jewish studies american experience fannie lou hamer manhattan college abolitionism fortress press setzer polemics self definition zalmannewfield early judaism host schneur zalman newfield jewish responses

Claudia Setzer, "The Progressives' Bible: How Scriptural Interpretation Built a More Just America" (Fortress Publishers, 2024)

New Books in Christian Studies

Play Episode Listen Later Jul 18, 2025 61:33

In her book, The Progressives' Bible: How Scriptural Interpretation Built a More Just America, (Fortress Press, 2024), Claudia Setzer argues that while conservative groups have often appealed to the Bible to support their positions, so too have many progressive voices rooted in the Bible, seeing their struggles in its narratives and characters, and drawing on its verses to prove the truth of their positions. Abolitionism countered pro-slavery arguments with copious biblical material. Women's rights advocates strongly disagreed with one another about whether the Bible was good news for their cause, but some argued that it was. Temperance, a broadly inclusive reform movement in the nineteenth century, employed arguments that reflected a critical, non-literalist stance to the text. Civil rights speakers identified with biblical figures and struggles, infusing their rhetoric with familiar verses. The Progressives' Bible foregrounds women, especially women of color, like Maria Stewart, Septima Clark, and Fannie Lou Hamer, while also considering the works of crucial figures like Frederick Douglass and Martin Luther King, Jr. A final chapter describes contemporary social justice movements that draw strength from biblical and religious traditions, from Jewish, Catholic, and Protestant perspectives. Interviewee: Claudia Setzer is a professor of religious studies at Manhattan College in Riverdale, NY. Her books include The Bible in the American Experience (co-edited with David Shefferman), The Bible and American Culture: A Sourcebook (co-edited with David Shefferman), Resurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-Definition, and Jewish Responses to Early Christians: History and Polemics, 30-150 C.E. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

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Episode 125: Envisioning the Last Supper (Matthew Grey)

Y Religion

Play Episode Listen Later Apr 1, 2025 51:42

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

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Digging Through History and Unearthing Ancient Wonders with Jodi Magness

Finding Genius Podcast

Play Episode Listen Later Mar 29, 2025 48:03

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!

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Episode 167: Episode 167: Andrew Rellera

A History of Christian Theology

Play Episode Listen Later Sep 11, 2024 68:31

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

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Episode 82. Jerusalem Archeology: Jodi Magness

Science History Podcast

Play Episode Listen Later Sep 11, 2024 102:51

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.

Jerusalem Through the Ages - Jodi Magness

Play Episode Listen Later Aug 5, 2024 75:35

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.

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Parables of the Kingdom & More - Wave Nunnally

The Times of Israel Daily Briefing

Play Episode Listen Later Jul 18, 2024 25:50

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.

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BONUS: Archaeologist Jodi Magness on ever-changing, eternal Jerusalem

Play Episode Listen Later Jun 8, 2024 46:40

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.

What Matters Now to archaeologist Jodi Magness: Ever-changing, eternal Jerusalem

The Times of Israel Podcasts

Play Episode Listen Later Jun 6, 2024 46:05

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.

Digging Into The Past: Unraveling Ancient Biblical Archeology With Jodi Magness

The Good Question Podcast

Play Episode Listen Later May 19, 2024 46:59

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

Digging Through History and Unearthing Ancient Wonders with Jodi Magness

Finding Genius Podcast

Play Episode Listen Later Apr 27, 2024 48:03

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

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Walk the Last Week: The Last Supper and Gethsemane

Play Episode Listen Later Mar 28, 2024 12:37

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

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Walk the Last Week: Jesus Anointed at Bethany

Play Episode Listen Later Mar 27, 2024 12:14

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

jesus christ walk good friday last week resurrection sunday jesus anointed christian origins early judaism

Walk the Last Week: Olivet Discourse

Play Episode Listen Later Mar 26, 2024 8:56

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

jesus christ walk good friday last week resurrection sunday olivet discourse christian origins early judaism

Walk the Last Week: Cleansing of the Temple

Matt Christiansen Bible Study

Play Episode Listen Later Mar 25, 2024 13:34

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

jesus christ walk good friday last week resurrection sunday cleansing of the temple christian origins early judaism

Session 2.8: November 17, 2023

Play Episode Listen Later Nov 18, 2023

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.

united states america god love jesus christ american father church lord israel master spirit bible lessons prayer americans speaking friend christians holy spirit christianity forgiveness acts psalm table scripture jewish greek built jerusalem temple savior jews kingdom of god ceos chronicles old testament psalms baptism fellowship new testament moral pentecost deuteronomy ritual john the baptist providing athens gentiles churches israelites prophets reporting doctrine repent verse judaism supper babel gospel of john generally recall lord god king jesus diaspora gospel of luke eucharist awe in luke because god in acts levites partly abrahamic christology mount zion all scripture scripture luke temple mount jewishness hellenistic septuagint contrite baptizing tertullian tacitus qumran gentile christians youi tert synoptics craig keener christianized apol scripture reading acts 23in midrashic todayi like john the baptist celsus early judaism that's jesus

Session 2.7: November 10, 2023

Matt Christiansen Bible Study

Play Episode Listen Later Nov 10, 2023

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.

god jesus christ death father lord israel spirit bible men wisdom gospel christians brothers russia holy spirit christianity ukraine russian romans resurrection acts psalm scripture jewish greek jerusalem biblical exodus jews kingdom of god old testament forgive psalms ps baptism new testament released pentecost egyptian apostles deuteronomy ritual john the baptist gentiles prisoners deliverance repent individuals caesar judaism pharaoh contrary hades mic torah generally rejoicing judea gospel of luke benjamin franklin if jesus jer in luke because god holy one in acts exaltation god almighty abrahamic christology nazarene aramaic charles spurgeon mount zion hos sovereign lord mesopotamian davidic jewishness ezek septuagint galileans christ acts contrite george whitefield in greek that jesus qumran gentile christians lord acts whitefield although jesus amoz luke acts synoptics christianized therefore jesus responsethe scripture reading acts early judaism jerusalemites 2on that david

Kim Haines-Eitzen on Practicing the Cello in the Dark and Sonorous Deserts

Contemplify

Play Episode Listen Later Oct 25, 2023 58:41

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

professor jerusalem exploring new testament practicing nazareth cornell university new york state sinai contemplation religious studies cello mennonites haines deserts contemplative thomas merton deep listening negev early christianity stuart little monasticism finger lakes region sonorous early judaism

Astrology - Fate and Destiny in Early Judaism and Islam - History of Jewish & Muslim Astrology

3MONKEYS

Play Episode Listen Later Oct 13, 2023 45:02

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

history muslims islam fate astrology jewish muslim early judaism

Biblical Literacy and Asking Questions, with Dr. Mattias Henze

Curiously with Ericka Graham

Play Episode Listen Later Sep 27, 2023 50:21

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

united states university master germany jewish harvard awards old testament scriptures rice divinity heidelberg rice university hebrew bible biblical studies mattias hanover civilizations apocrypha jewish studies second temple teaching excellence qumran biblical literacy near eastern languages henze jewish bible pseudepigrapha hebrew bible old testament early judaism harvard's department

Conference Talks: Group Ascension to Heaven in Early Judaism and Christianity

Audio podcast of the Interpreter Foundation

Play Episode Listen Later Sep 20, 2023 37:09

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.

christianity conference temple ascension sacred spaces early judaism

Anti-Semitism Rising: Are Jews in League with Satan?

Mystic-Skeptic Radio Show

Play Episode Listen Later Sep 19, 2023 122:21

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…

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Rebecca Scharbach Wollenberg, "The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible" (Princeton UP, 2023)

New Books in Jewish Studies

Play Episode Listen Later Jul 8, 2023 42:05

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

bible jewish jews taught closed torah sinai read the bible rabbis angolan mozambican oral torah princeton up miranda melcher written torah early judaism

Rebecca Scharbach Wollenberg, "The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible" (Princeton UP, 2023)

Play Episode Listen Later Jul 8, 2023 42:05

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

bible jewish jews taught closed torah sinai read the bible rabbis angolan mozambican oral torah princeton up miranda melcher written torah early judaism

Rebecca Scharbach Wollenberg, "The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible" (Princeton UP, 2023)

New Books in Intellectual History

Play Episode Listen Later Jul 8, 2023 42:05

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

bible jewish jews taught closed torah sinai read the bible rabbis angolan mozambican oral torah princeton up miranda melcher written torah early judaism

Rebecca Scharbach Wollenberg, "The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible" (Princeton UP, 2023)

New Books in Ancient History

Play Episode Listen Later Jul 8, 2023 42:05

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

bible jewish jews taught closed torah sinai read the bible rabbis angolan mozambican oral torah princeton up miranda melcher written torah early judaism

Rebecca Scharbach Wollenberg, "The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible" (Princeton UP, 2023)

Princeton UP Ideas Podcast

Play Episode Listen Later Jul 8, 2023 42:05

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.

bible jewish jews taught closed torah sinai read the bible rabbis angolan mozambican oral torah princeton up miranda melcher written torah early judaism

Elephantine – Collin Cornell

OnScript

Play Episode Listen Later Jan 26, 2023 36:47

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.

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Lawrence Schiffman: The World of Early Judaism [Origins of Judaism 2/6]

18Forty Podcast

Play Episode Listen Later Nov 8, 2022 75:15

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

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Did Jesus Declare All Foods Clean? (Mark 7)

Two Messianic Jews

Play Episode Listen Later Oct 31, 2022 36:02

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

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Jason A. Staples, "The Idea of 'Israel' in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity" (Cambridge UP, 2021)

Play Episode Listen Later Aug 8, 2022 33:39

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

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Jason A. Staples, "The Idea of 'Israel' in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity" (Cambridge UP, 2021)

New Books in History

Play Episode Listen Later Aug 8, 2022 33:39

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

David Konstan, "The Origin of Sin: Greece and Rome, Early Judaism and Christianity" (Bloomsbury, 2022)

Play Episode Listen Later Jul 28, 2022 61:32

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

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Wave Nunnally - Israel, Lynyrd Skynyrd, and the Dead Sea Scrolls

Play Episode Listen Later May 26, 2022 49:51

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.

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Jason Staples - The Idea of Israel in Second Temple Judaism