Podcasts about exegetes

Exegetes have long relied on the framework of the Acts of the Apostles to understand the behavior and organization of Paul's various ekklēsiai (assemblies), or church communities, from which Christ-groups have often been conceptualized as extensions from practices of diasporic Jewish synagogues. However, Richard S. Ascough's work has been at the forefront of a scholarly movement emphasizing the relevance of data from Greco-Roman associations—occupational, cultic, ethnic, and otherwise—not only as a preferable model for understanding the constitution of early Christ-following communities, but also as fruitful comparanda for interpreting Paul's letters, such as 1 Thessalonians and Philippians.  On this episode, Dr. Ascough joined the New Books Network to discuss Early Christ Groups and Greco-Roman Associations: Organizational Models and Social Practices (Cascade Books, 2022), a collection of his articles and essays on associations from the last 25 years detailing the road to the acceptance of association data within scholarship as well as the recruitment, self-promotion, socializing, and memorializing practices that these recoveries from antiquity reveal. Ascough discusses how he carved his own niche within biblical studies, from starting as a master's student with a small group to translate previously unpublished inscriptions and papyri to ultimately showcasing the applicability of association behavior to early Christ-groups, Pauline and otherwise. Richard S. Ascough (Ph.D., Toronto School of Theology, 1997) is a Professor at the School of Religion at Queen's University in Kingston, Ontario, Canada. He has written extensively on the formation of early Christ groups and Greco-Roman religious culture, with particular attention to various types of associations. He has published widely in the field with more than fifty articles or essays and thirteen books, including Christ Groups & Associations: Foundational Essays(Baylor U. Press, 2022), Associations in the Greco-Roman World: A Sourcebook (Baylor U. Press, 2012), and Paul's Macedonian Associations (Mohr Siebeck, 2003). He has been recognized for his innovative and effective teaching in many ways, including the two top teaching awards at Queen's University and a 3M National Teaching Fellowship (2018). Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.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

Exegetes have long relied on the framework of the Acts of the Apostles to understand the behavior and organization of Paul's various ekklēsiai (assemblies), or church communities, from which Christ-groups have often been conceptualized as extensions from practices of diasporic Jewish synagogues. However, Richard S. Ascough's work has been at the forefront of a scholarly movement emphasizing the relevance of data from Greco-Roman associations—occupational, cultic, ethnic, and otherwise—not only as a preferable model for understanding the constitution of early Christ-following communities, but also as fruitful comparanda for interpreting Paul's letters, such as 1 Thessalonians and Philippians.  On this episode, Dr. Ascough joined the New Books Network to discuss Early Christ Groups and Greco-Roman Associations: Organizational Models and Social Practices (Cascade Books, 2022), a collection of his articles and essays on associations from the last 25 years detailing the road to the acceptance of association data within scholarship as well as the recruitment, self-promotion, socializing, and memorializing practices that these recoveries from antiquity reveal. Ascough discusses how he carved his own niche within biblical studies, from starting as a master's student with a small group to translate previously unpublished inscriptions and papyri to ultimately showcasing the applicability of association behavior to early Christ-groups, Pauline and otherwise. Richard S. Ascough (Ph.D., Toronto School of Theology, 1997) is a Professor at the School of Religion at Queen's University in Kingston, Ontario, Canada. He has written extensively on the formation of early Christ groups and Greco-Roman religious culture, with particular attention to various types of associations. He has published widely in the field with more than fifty articles or essays and thirteen books, including Christ Groups & Associations: Foundational Essays(Baylor U. Press, 2022), Associations in the Greco-Roman World: A Sourcebook (Baylor U. Press, 2012), and Paul's Macedonian Associations (Mohr Siebeck, 2003). He has been recognized for his innovative and effective teaching in many ways, including the two top teaching awards at Queen's University and a 3M National Teaching Fellowship (2018). Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Exegetes have long relied on the framework of the Acts of the Apostles to understand the behavior and organization of Paul's various ekklēsiai (assemblies), or church communities, from which Christ-groups have often been conceptualized as extensions from practices of diasporic Jewish synagogues. However, Richard S. Ascough's work has been at the forefront of a scholarly movement emphasizing the relevance of data from Greco-Roman associations—occupational, cultic, ethnic, and otherwise—not only as a preferable model for understanding the constitution of early Christ-following communities, but also as fruitful comparanda for interpreting Paul's letters, such as 1 Thessalonians and Philippians.  On this episode, Dr. Ascough joined the New Books Network to discuss Early Christ Groups and Greco-Roman Associations: Organizational Models and Social Practices (Cascade Books, 2022), a collection of his articles and essays on associations from the last 25 years detailing the road to the acceptance of association data within scholarship as well as the recruitment, self-promotion, socializing, and memorializing practices that these recoveries from antiquity reveal. Ascough discusses how he carved his own niche within biblical studies, from starting as a master's student with a small group to translate previously unpublished inscriptions and papyri to ultimately showcasing the applicability of association behavior to early Christ-groups, Pauline and otherwise. Richard S. Ascough (Ph.D., Toronto School of Theology, 1997) is a Professor at the School of Religion at Queen's University in Kingston, Ontario, Canada. He has written extensively on the formation of early Christ groups and Greco-Roman religious culture, with particular attention to various types of associations. He has published widely in the field with more than fifty articles or essays and thirteen books, including Christ Groups & Associations: Foundational Essays(Baylor U. Press, 2022), Associations in the Greco-Roman World: A Sourcebook (Baylor U. Press, 2012), and Paul's Macedonian Associations (Mohr Siebeck, 2003). He has been recognized for his innovative and effective teaching in many ways, including the two top teaching awards at Queen's University and a 3M National Teaching Fellowship (2018). Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Exegetes have long relied on the framework of the Acts of the Apostles to understand the behavior and organization of Paul's various ekklēsiai (assemblies), or church communities, from which Christ-groups have often been conceptualized as extensions from practices of diasporic Jewish synagogues. However, Richard S. Ascough's work has been at the forefront of a scholarly movement emphasizing the relevance of data from Greco-Roman associations—occupational, cultic, ethnic, and otherwise—not only as a preferable model for understanding the constitution of early Christ-following communities, but also as fruitful comparanda for interpreting Paul's letters, such as 1 Thessalonians and Philippians.  On this episode, Dr. Ascough joined the New Books Network to discuss Early Christ Groups and Greco-Roman Associations: Organizational Models and Social Practices (Cascade Books, 2022), a collection of his articles and essays on associations from the last 25 years detailing the road to the acceptance of association data within scholarship as well as the recruitment, self-promotion, socializing, and memorializing practices that these recoveries from antiquity reveal. Ascough discusses how he carved his own niche within biblical studies, from starting as a master's student with a small group to translate previously unpublished inscriptions and papyri to ultimately showcasing the applicability of association behavior to early Christ-groups, Pauline and otherwise. Richard S. Ascough (Ph.D., Toronto School of Theology, 1997) is a Professor at the School of Religion at Queen's University in Kingston, Ontario, Canada. He has written extensively on the formation of early Christ groups and Greco-Roman religious culture, with particular attention to various types of associations. He has published widely in the field with more than fifty articles or essays and thirteen books, including Christ Groups & Associations: Foundational Essays(Baylor U. Press, 2022), Associations in the Greco-Roman World: A Sourcebook (Baylor U. Press, 2012), and Paul's Macedonian Associations (Mohr Siebeck, 2003). He has been recognized for his innovative and effective teaching in many ways, including the two top teaching awards at Queen's University and a 3M National Teaching Fellowship (2018). Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Exegetes have long relied on the framework of the Acts of the Apostles to understand the behavior and organization of Paul's various ekklēsiai (assemblies), or church communities, from which Christ-groups have often been conceptualized as extensions from practices of diasporic Jewish synagogues. However, Richard S. Ascough's work has been at the forefront of a scholarly movement emphasizing the relevance of data from Greco-Roman associations—occupational, cultic, ethnic, and otherwise—not only as a preferable model for understanding the constitution of early Christ-following communities, but also as fruitful comparanda for interpreting Paul's letters, such as 1 Thessalonians and Philippians.  On this episode, Dr. Ascough joined the New Books Network to discuss Early Christ Groups and Greco-Roman Associations: Organizational Models and Social Practices (Cascade Books, 2022), a collection of his articles and essays on associations from the last 25 years detailing the road to the acceptance of association data within scholarship as well as the recruitment, self-promotion, socializing, and memorializing practices that these recoveries from antiquity reveal. Ascough discusses how he carved his own niche within biblical studies, from starting as a master's student with a small group to translate previously unpublished inscriptions and papyri to ultimately showcasing the applicability of association behavior to early Christ-groups, Pauline and otherwise. Richard S. Ascough (Ph.D., Toronto School of Theology, 1997) is a Professor at the School of Religion at Queen's University in Kingston, Ontario, Canada. He has written extensively on the formation of early Christ groups and Greco-Roman religious culture, with particular attention to various types of associations. He has published widely in the field with more than fifty articles or essays and thirteen books, including Christ Groups & Associations: Foundational Essays(Baylor U. Press, 2022), Associations in the Greco-Roman World: A Sourcebook (Baylor U. Press, 2012), and Paul's Macedonian Associations (Mohr Siebeck, 2003). He has been recognized for his innovative and effective teaching in many ways, including the two top teaching awards at Queen's University and a 3M National Teaching Fellowship (2018). Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Exegetes have long relied on the framework of the Acts of the Apostles to understand the behavior and organization of Paul's various ekklēsiai (assemblies), or church communities, from which Christ-groups have often been conceptualized as extensions from practices of diasporic Jewish synagogues. However, Richard S. Ascough's work has been at the forefront of a scholarly movement emphasizing the relevance of data from Greco-Roman associations—occupational, cultic, ethnic, and otherwise—not only as a preferable model for understanding the constitution of early Christ-following communities, but also as fruitful comparanda for interpreting Paul's letters, such as 1 Thessalonians and Philippians.  On this episode, Dr. Ascough joined the New Books Network to discuss Early Christ Groups and Greco-Roman Associations: Organizational Models and Social Practices (Cascade Books, 2022), a collection of his articles and essays on associations from the last 25 years detailing the road to the acceptance of association data within scholarship as well as the recruitment, self-promotion, socializing, and memorializing practices that these recoveries from antiquity reveal. Ascough discusses how he carved his own niche within biblical studies, from starting as a master's student with a small group to translate previously unpublished inscriptions and papyri to ultimately showcasing the applicability of association behavior to early Christ-groups, Pauline and otherwise. Richard S. Ascough (Ph.D., Toronto School of Theology, 1997) is a Professor at the School of Religion at Queen's University in Kingston, Ontario, Canada. He has written extensively on the formation of early Christ groups and Greco-Roman religious culture, with particular attention to various types of associations. He has published widely in the field with more than fifty articles or essays and thirteen books, including Christ Groups & Associations: Foundational Essays(Baylor U. Press, 2022), Associations in the Greco-Roman World: A Sourcebook (Baylor U. Press, 2012), and Paul's Macedonian Associations (Mohr Siebeck, 2003). He has been recognized for his innovative and effective teaching in many ways, including the two top teaching awards at Queen's University and a 3M National Teaching Fellowship (2018). Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Exegetes have long relied on the framework of the Acts of the Apostles to understand the behavior and organization of Paul's various ekklēsiai (assemblies), or church communities, from which Christ-groups have often been conceptualized as extensions from practices of diasporic Jewish synagogues. However, Richard S. Ascough's work has been at the forefront of a scholarly movement emphasizing the relevance of data from Greco-Roman associations—occupational, cultic, ethnic, and otherwise—not only as a preferable model for understanding the constitution of early Christ-following communities, but also as fruitful comparanda for interpreting Paul's letters, such as 1 Thessalonians and Philippians.  On this episode, Dr. Ascough joined the New Books Network to discuss Early Christ Groups and Greco-Roman Associations: Organizational Models and Social Practices (Cascade Books, 2022), a collection of his articles and essays on associations from the last 25 years detailing the road to the acceptance of association data within scholarship as well as the recruitment, self-promotion, socializing, and memorializing practices that these recoveries from antiquity reveal. Ascough discusses how he carved his own niche within biblical studies, from starting as a master's student with a small group to translate previously unpublished inscriptions and papyri to ultimately showcasing the applicability of association behavior to early Christ-groups, Pauline and otherwise. Richard S. Ascough (Ph.D., Toronto School of Theology, 1997) is a Professor at the School of Religion at Queen's University in Kingston, Ontario, Canada. He has written extensively on the formation of early Christ groups and Greco-Roman religious culture, with particular attention to various types of associations. He has published widely in the field with more than fifty articles or essays and thirteen books, including Christ Groups & Associations: Foundational Essays(Baylor U. Press, 2022), Associations in the Greco-Roman World: A Sourcebook (Baylor U. Press, 2012), and Paul's Macedonian Associations (Mohr Siebeck, 2003). He has been recognized for his innovative and effective teaching in many ways, including the two top teaching awards at Queen's University and a 3M National Teaching Fellowship (2018). Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.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

Exegetes connect Psalms 51 and 32 with the story of David and Bathsheba. My glasses are fogging up thinking about telling the story again. Now I’m blushing! The Bible can be fun with Dick and Jane.

2SAMUEL 23:Yesterday we read David’s long poem of praise for God giving him victory and deliverance from his enemies. PSALM 119a:This psalm is famous for being the longest chapter in the Bible, and it is an acrostic psalm with a difference. In this psalm, every line of each stanza starts with the same letter of the alphabet, instead of every line with a different letter. The psalm has 22 stanzas, one for each letter of the Hebrew alphabet. And this psalm has a clear theme: God’s Word— or a synonym for it, is mentioned in almost every verse. Re-reading JOHN 3:One of the features of John's Gospel is that he breaks in with commentary without warning. Because of the lack of quote marks in ancient Greek, there were no overt signs marking the end of Jesus' speech and John's comment, or at the end of this chapter, John the Baptist's speech and John's comment. I personally don't think that John 3:16 is Jesus' words about himself, but is the start of John's explanation of Jesus' enigmatic words: “as Moses lifted up the bronze snake on a pole in the wilderness, so [I,] the Son of Man must be lifted up, so that everyone who believes in [Me/him] will have eternal life.” We have read that story in Numbers 21. Imagine that all one had to do to be healed of a snake bite was to look at the bronze snake which Moses had put up on a pole. Do you think any of the people who were bitten refused to look up at that bronze snake? (Don’t miss that the shape this cast would have been very much like the shape of a cross.) GNT Translation notes:John 3:13 And no one has ever gone up to heaven except [Me,] the Son of Man, who came down from heaven.”|14  As Moses lifted up the bronze snake on a pole in the desert, in the same way [I,] the Son of Man[,] must be lifted up, [Exegetes and commentators disagree on where to stop Jesus’ quoted conversation with Nicodemus. Ancient Greek didn’t have mark quotes. GNT stops the quote at the end of 13, which is quite early compared with other translations. Note that inserting unmarked parenthetical comments or teachings is a feature of John’s style. To me, I feel it makes most sense that John 3:16 is John’s explanation of Jesus’ very figurative saying in verse 14-15. There is another example of the difficulty of placing quote marks in this chapter. I think that John the Baptist’s quote ends at verse 30 not at the end of the chapter. So I differ with NLT’s quote marks for the last paragraph.]20 Those who do evil things hate the light and will not come to the light, because they do not want their evil deeds to be [revealed//shown up].[The meaning is definitely not the newer ‘show up’ meaning (surpass)!]32 He tells what he has seen and heard, yet [so few accept//no one accepts (hyperbole)] his message. NLT Translation notes:John 3:11 I assure you, we tell you what we know and have seen, and yet you [refuse to//continue to//won’t] believe our testimony.13 No one has ever gone to heaven and returned. But [I,] the Son of Man[, have// has] come down from heaven. 14 And as Moses lifted up the bronze snake on a pole in the wilderness, so [I,] the Son of Man must be lifted up, 15 so that everyone who believes in [Me/him] will have eternal life.16 “For God loved the world so much that he gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. [Exegetes and commentators disagree on where to stop Jesus’ quote. I believe that verse 16 and following is John’s narration. John suddenly breaking in with narration is a frequent feature of his Gospel. There is another example in this chapter. I think that John the Baptist’s quote ends at verse 30 not at the end of the chapter. So I differ with NLT’s quote marks for the last paragraph.]18 “There is no judgment against anyone who believes in [the Son//him]. But anyone who does not believe in him has already been judged for not believing in God’s one and only Son.29 It is the bridegroom who marries the bride, and the best man is simply glad to stand with him and hear his vows. Therefore, I [(like the best man)] am filled with joy at [Jesus’//his] success.30 He must become greater and greater, and I must become less and less.   [end quote][Ancient Greek has no quote marks. I feel John the Baptist’s quote ends at verse 30, and 31-36 are the writer’s narration.]34 For [Jesus, the One//he is] sent by God[, //. He] speaks God’s words, for God gives him the Spirit without limit. 36 [0/And] anyone who believes in God’s Son has eternal life. Anyone who doesn’t obey the Son will never experience eternal life but remains under God’s angry judgment.”

2SAMUEL 23:Yesterday we read David’s long poem of praise for God giving him victory and deliverance from his enemies. PSALM 119a:This psalm is famous for being the longest chapter in the Bible, and it is an acrostic psalm with a difference. In this psalm, every line of each stanza starts with the same letter of the alphabet, instead of every line with a different letter. The psalm has 22 stanzas, one for each letter of the Hebrew alphabet. And this psalm has a clear theme: God’s Word— or a synonym for it, is mentioned in almost every verse. Re-reading JOHN 3:One of the features of John's Gospel is that he breaks in with commentary without warning. Because of the lack of quote marks in ancient Greek, there were no overt signs marking the end of Jesus' speech and John's comment, or at the end of this chapter, John the Baptist's speech and John's comment. I personally don't think that John 3:16 is Jesus' words about himself, but is the start of John's explanation of Jesus' enigmatic words: “as Moses lifted up the bronze snake on a pole in the wilderness, so [I,] the Son of Man must be lifted up, so that everyone who believes in [Me/him] will have eternal life.” We have read that story in Numbers 21. Imagine that all one had to do to be healed of a snake bite was to look at the bronze snake which Moses had put up on a pole. Do you think any of the people who were bitten refused to look up at that bronze snake? (Don’t miss that the shape this cast would have been very much like the shape of a cross.) GNT Translation notes:John 3:13 And no one has ever gone up to heaven except [Me,] the Son of Man, who came down from heaven.”|14  As Moses lifted up the bronze snake on a pole in the desert, in the same way [I,] the Son of Man[,] must be lifted up, [Exegetes and commentators disagree on where to stop Jesus’ quoted conversation with Nicodemus. Ancient Greek didn’t have mark quotes. GNT stops the quote at the end of 13, which is quite early compared with other translations. Note that inserting unmarked parenthetical comments or teachings is a feature of John’s style. To me, I feel it makes most sense that John 3:16 is John’s explanation of Jesus’ very figurative saying in verse 14-15. There is another example of the difficulty of placing quote marks in this chapter. I think that John the Baptist’s quote ends at verse 30 not at the end of the chapter. So I differ with NLT’s quote marks for the last paragraph.]20 Those who do evil things hate the light and will not come to the light, because they do not want their evil deeds to be [revealed//shown up].[The meaning is definitely not the newer ‘show up’ meaning (surpass)!]32 He tells what he has seen and heard, yet [so few accept//no one accepts (hyperbole)] his message.

2SAMUEL 22:We near the end of David’s story. God gave him victory over Sheba and the house of Saul. The killing of seven of the descendants of Saul seems harsh and past the ‘statute of limitations’ to us. But God arranged that revenge in response to untold injustices that were wreaked by Saul against the Gibeonites. Note: God takes notice of covenants made and wants us to do what we promise in His name. David’s song of praise in today’s chapter includes ideas from the Psalms, but does not seem to be an extended quote from any of them, as far as I can find in my sources. Because of this long poetic section today, we skip a day reading from the Psalms. JOHN 3:John’s Gospel is unique in having the story of the wedding at Cana, which we heard yesterday in chapter 2. The coming to Galilee and working a miracle there seems to have been significant for John, as he later highlights when this happens a second time. John moved the story of the cleansing of the temple to the beginning of his Gospel. I think that this is because he wanted highlight the conflicts between Jesus and ‘the Jews’. Note that in verse 19, Jesus doesn't say, “I will destroy...” but “Destroy” (imperative), as a challenge to the Jewish leaders. NET's note indicates that this is a form that reminds one of some words of the prophets. GNT Translation notes:John 3:14  As Moses lifted up the bronze snake on a pole in the desert, in the same way [I,] the Son of Man[,] must be lifted up,[Exegetes and commentators disagree on where to stop Jesus’ quoted conversation with Nicodemus. Ancient Greek didn’t have mark quotes. GNT stops the quote at the end of 13, which is quite early compared with other translations. Note that inserting unmarked parenthetical comments or teachings is a feature of John’s style. To me, I feel it makes most sense that John 3:16 is John’s explanation of Jesus’ very figurative saying in verse 14-15. There is another example of the difficulty of placing quote marks in this chapter. I think that John the Baptist’s quote ends at verse 30 not at the end of the chapter. So I differ with NLT’s quote marks for the last paragraph.]32 He tells what he has seen and heard, yet [so few accept//no one accepts (hyperbole)] his message. NLT Translation notes:2Sam.22:35 He trains my hands for battle;he strengthens my arm [enabling me] to draw a bronze bow.42They looked for help, but no one came to their rescue.They even cried to [You,/the] LORD, but [You/he] refused to answer.====John 3:11 I assure you, we tell you what we know and have seen, and yet you [refuse to//continue to//won’t] believe our testimony.13 No one has ever gone to heaven and returned. But [I,] the Son of Man[, have// has] come down from heaven. 14 And as Moses lifted up the bronze snake on a pole in the wilderness, so [I,] the Son of Man must be lifted up, 15 so that everyone who believes in [Me/him] will have eternal life.16 “For God loved the world so much that he gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. [Exegetes and commentators disagree on where to stop Jesus’ quote. I believe that verse 16 and following is John’s narration. John suddenly breaking in with narration is a frequent feature of his Gospel. There is another example in this chapter. I think that John the Baptist’s quote ends at verse 30 not at the end of the chapter. So I differ with NLT’s quote marks for the last paragraph.]18 “There is no judgment against anyone who believes in [the Son//him]. But anyone who does not believe in him has already been judged for not believing in God’s one and only Son.29 It is the bridegroom who marries the bride, and the best man is simply glad to stand with him and hear his vows. Therefore, I [(like the best man)] am filled with joy at [Jesus’//his] success.30 He must become greater and greater, and I must become less and less.   [end quote][Ancient Greek has no quote marks. I feel John the Baptist’s quote ends at verse 30, and 31-36 are the writer’s narration.]34 For [Jesus, the One//he is] sent by God[, //. He] speaks God’s words, for God gives him the Spirit without limit. 36 [0/And] anyone who believes in God’s Son has eternal life. Anyone who doesn’t obey the Son will never experience eternal life but remains under God’s angry judgment.”

2SAMUEL 22:We near the end of David’s story. God gave him victory over Sheba and the house of Saul. The killing of seven of the descendants of Saul seems harsh and past the ‘statute of limitations’ to us. But God arranged that revenge in response to untold injustices that were wrecked by Saul against the Gibeonites. Note: God takes notice of covenants made and wants us to do what we promise in His name. David’s song of praise in today’s chapter includes ideas from the Psalms but does not seem to be an extended quote from any of them, as far as I can find in my sources. Because of this long poetic section today, we skip a day reading from the Psalms. JOHN 3:John’s Gospel is unique in having the story of the wedding at Cana, which we heard yesterday in chapter 2. The coming to Galilee and working a miracle there seems to have been significant for John, as he later highlights when this happens a second time. John moved the story of the cleansing of the temple to the beginning of his Gospel. I think that this is because he wanted to highlight the conflicts between Jesus and ‘the Jews’. Note that in verse 19, Jesus doesn't say, “I will destroy...” but “Destroy” (imperative), as a challenge to the Jewish leaders. NET's note indicates that this is a form that reminds one of some words of the prophets. GNT Translation notes:John 3:14 As Moses lifted up the bronze snake on a pole in the desert, in the same way [I,] the Son of Man[,] must be lifted up, [Exegetes and commentators disagree on where to stop Jesus’ quoted conversation with Nicodemus. Ancient Greek didn’t have mark quotes. GNT stops the quote at the end of 13, which is quite early compared with other translations. Note that inserting unmarked parenthetical comments or teachings is a feature of John’s style. To me, I feel it makes most sense that John 3:16 is John’s explanation of Jesus’ very figurative saying in verse 14-15. There is another example of the difficulty of placing quote marks in this chapter. I think that John the Baptist’s quote ends at verse 30 not at the end of the chapter. So I differ with NLT’s quote marks for the last paragraph.] 32 He tells what he has seen and heard, yet [so few accept//no one accepts (hyperbole)] his message.

Is doing evangelism or being missional simply about plugging in a canned technique and waiting for people to be converted? For far too long, this is how people have approached evangelism in the West. But Shawn expounds upon how it's not about finding the right method or perfect technique; it's about interpreting the surrounding culture to which you've been sent and, in the Spirit's power, contextualizing the gospel so it looks and sounds like good news to those you're trying to bless and serve.

Reading Nehemiah 7 and 8 where, upon the completion of the walls around Jerusalem, the people gather for the reading of the Law of God. Visit wwutt.com for all our videos!

00:07:16 Jona Toledo "Exegetes" a dream 00:26:23  Ed Young Word Salad 00:51:22  Brian Houston Solomon Generation 01:15:41 Sermon Review: Put the Pedal to the Metal by Charles Fuller

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