Podcasts about Hebrew Bible

The 10 Commandments Hyperlink Episode (E15) — Sometimes at the close of a series, we'll dig through the podcast archives to find clips that discuss similar ideas from a different perspective. In this 10 Commandments series, we explored how trusting in God's wisdom leads to true life and flourishing, while building lives on our own terms often leads to pain. So in this hyperlink episode, we'll listen to three clips that explore this theme further. First, Jon and Tim break down the literary structure of the stories surrounding the 10 Commandments, which highlight humanity's reluctance to wait on God's commands. Second, Jon, Tim, and former BibleProject scholar Carissa Quinn look at how the golden calf story in Exodus 32 relates to the 10 Commandments. And finally, Jon, Tim, and Carissa discuss how all of the Bible's poems, narratives, laws, and letters are wisdom for us. CHAPTERS The Literary Structure of Exodus 19-24 (0:00-11:32) Obeying God on Our Terms (11:32-31:10) Commandments in a Modern Context (31:10-47:10) REFERENCED RESOURCES Find the 10 Commandments full collection of resources here. Clip 1 is from “Testing at Mount Sinai,” episode 6 in our 2022 series, Exodus Scroll. Clip 2 is from “A God of Our Own Making,” episode 2 in our 2020 series, Character of God. Tim reads quotes from both the Talmud (sometimes referred to as the Babylonian Talmud) and Midrash Exodus Rabbah in the discussion about the golden calf of Exodus 32. Clip 3 is from “Wisdom for Life's Complexity,” episode 8 in our 2021 series, The Paradigm. Find the 10 Commandments full collection of video, podcast, and written resources here. Check out Tim's extensive collection of recommended books here. SHOW MUSIC “The Shepherd” by Lofi Sunday feat. Marc Vanparla “Just Truth” by Lofi Sunday feat. Yoni Charis BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host for today is Michelle Jones. Our creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In this episode of The Reformed Brotherhood, Tony Arsenal walks through Jonah 1–2, focusing on the remarkable prayer Jonah offers from the belly of the great fish. Far from a simple morality tale, the Book of Jonah presents a complex, deeply theological portrait of a disobedient prophet who nonetheless clings to the Lord in his darkest moment. Tony explores the Hebrew literary features that shape how we read Jonah's prayer, the doctrine of divine sovereignty as it operates through human agency, and the rich typological connections between Jonah and the death and resurrection of Christ. Most importantly, the episode grounds Jonah's experience in the Westminster Confession's teaching on sanctification — offering genuine hope to believers who feel buried under besetting sin, assuring them that salvation, from beginning to end, belongs entirely to the Lord. Key Takeaways Jonah is not the hero of his own story — he functions more as an anti-hero whose failures actually make him a more useful and relatable example for ordinary believers. Divine sovereignty operates through, not apart from, human agency — the sailors freely threw Jonah overboard, and yet Jonah rightly says God cast him into the deep; both are simultaneously true. The sequence debate in Jonah 2 matters theologically — whether Jonah prayed before or after being swallowed affects how we read the book; reading it as a strict cause-and-effect sequence risks turning the gospel into a quid pro quo transaction with God. Jonah's "yet I will see your holy temple" is a confession of eschatological faith — in the midst of near-certain death, Jonah expresses confidence not merely in earthly rescue, but in his ultimate destiny as one of God's people. The deep is a Genesis image — Jonah's descent into the primordial waters deliberately echoes the formless void of Genesis 1 and the undoing of creation in the flood, placing his experience within the grand arc of biblical cosmology. Jonah is a prophetic type of Christ's death and resurrection — his three days in the belly of the fish, his descent into the pit, and his emergence onto dry land anticipate and foreshadow the resurrection, as Jesus himself confirms in Matthew 12. Sanctification is real but imperfect — drawing from Westminster Confession Chapter 13, Tony argues that the up-and-down nature of Jonah's spiritual life is not an aberration but a description of the normal Christian life, in which the flesh and spirit remain in perpetual war until glory. Key Concepts Eschatological Faith in the Pit One of the most striking moments in Jonah's prayer is his declaration in 2:4 — "Yet I shall again look upon your holy temple." Tony argues that this is not merely a hope of physical rescue and a return to Jerusalem. Jonah believed he was dying. The waters had closed in to take his life; he was being dragged into underwater trenches that the ancient Semitic mind associated with the very gates of Sheol. In this context, Jonah's declaration is better understood as eschatological faith — a confession that even if God takes his life in judgment, he will still see the Lord face to face in the heavenly temple. It mirrors Job's cry, "Yet in my flesh I shall see God," and anticipates the kind of faith that says, with the father in Mark 9, "Lord, I believe; help my unbelief." Sovereignty and Human Agency Working Together Tony uses Jonah's descent as a teaching moment on the Reformed doctrine of concurrence — the truth that God's sovereign decree and human free will are not in competition but operate simultaneously on different levels. The sailors made a free, agonized decision to throw Jonah overboard; and yet Jonah rightly attributes his casting into the sea to God himself. Tony draws the parallel to Joseph's words to his brothers in Genesis 50: "You meant evil against me, but God meant it for good." This is not a philosophical sleight of hand. It is the consistent testimony of Scripture that God governs all things — including the underwater currents that dragged Jonah to the ocean floor — without reducing human beings to puppets or eliminating their moral responsibility. Sanctification Is Real, Imperfect, and Guaranteed Perhaps the most pastorally significant thread of the episode is Tony's application of Westminster Confession Chapter 13 to Jonah's experience. Jonah makes genuine progress in faith — his prayer is theologically rich and demonstrates real trust in God — and yet he almost immediately slips back behind the curve, making vows the sailors had already made before him, and later in chapter 4, sulking over a dead plant. Tony refuses to read this as a failure of the text. Instead, it is the text faithfully portraying the reality of sanctification: real throughout the whole person, yet imperfect in this life, with an irreconcilable war between flesh and spirit. The hope is not that we will finally overcome that war on our own, but that through the continual supply of the sanctifying Spirit of Christ, the regenerate part will overcome. Salvation — including sanctification — belongs entirely to the Lord. Memorable Quotes Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. All outside visible indicators said he was going to die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again. God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire. Full Transcript [00:00:08] Tony Arsenal: Now the word of the Lord came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and call out against it. For their evil has come up before me." But Jonah rose to flee to Tarshish from the presence of the Lord. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the Lord.  [00:01:24] Storm and Sailors [00:01:24] Tony Arsenal: But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up. Then the mariners were afraid, and each cried out to his god. And they hurled the cargo that was in the ship into the sea to lighten it for them. But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep. So the captain came to him and said, "What do you mean, you sleeper? Arise, call out to your god. Perhaps the god will give us a thought that we may not perish." And they said to one another, "Come, let us cast lots, that we may know on whose account this evil has come upon us." So they cast lots, and the lot fell on Jonah. Then they said to him, "Tell us on whose account this evil has come upon us. What is your occupation, and where do you come from? What is your country, and of what people are you?" And he said to them, "I am a Hebrew, and I fear the Lord, the God of heaven, who made the sea and the dry land." Then the men were exceedingly afraid and said to him, "What is this that you have done?" For the men knew that he was fleeing from the presence of the Lord, because he had told them. Then they said to him, "What shall we do to you that the sea may quiet down for us?" For the sea grew more and more tempestuous. [00:02:36] Cast Into Sea [00:02:36] Tony Arsenal: He said to them, "Pick me up and hurl me into the sea. Then the sea will quiet down for you. For I know it is because of me that this great tempest has come upon you." Nevertheless, the men rowed hard to get back to the dry land, but they could not, for the sea grew more and more tempestuous against them. Therefore they called out to the Lord, "O Lord, let us not perish for this man's life, and lay not on us innocent blood. For you, O Lord, has done as it pleased you." So they picked up Jonah and hurled him into the sea. And the sea ceased from its raging. Then the men feared the Lord exceedingly, and they offered a sacrifice to the Lord and made vows. [00:03:15] Fish and Prayer [00:03:15] Tony Arsenal: And the Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish, saying, "I called out to the Lord out of my distress, and he answered me. Out of the belly of Sheol I cried, and you heard my voice. For you cast me into the dep-- into the deep, into the heart of the seas, and the flood surrounded me. All your waves and billows passed over me." Then he said, "I am driven away from your sight. Yet I shall look again upon your holy temple. The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." At the root of the mountain I went to the land, whose bars closed upon me forever. Yet you brought my life up from the pit, O Lord my God. When I-- when my life was fainting away, I remembered the Lord, and my prayer came to you into your holy temple. Those who pay regard to vain idols forsake their hope of steadfast love. But I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay. Salvation belongs to the Lord.  [00:04:23] Jonah Not the Hero [00:04:23] Tony Arsenal: And the Lord spoke to the fish, and it vomited Jonah out upon the dry land Jonah is an interesting book because, as I commented a year ago, Jonah is not necessarily the hero of the story. Uh, if anything, he is kind of the villain in, in some senses. But nevertheless, I think as we'll see today, Jonah still gives us a good example to follow in a sense, and that I think is really the centerpiece of this prayer, is that even as Jonah's going through all of this, his prayer is still remarkably filled with faithful sayings and trust in the Lord. We learned early on in Jonah that Jonah was a prophet during the time of the kings. Uh, he, uh, he seemed to have been a sort of a court temple. He was in the presence of the kings in Jerusalem itself, and he received a calling from the word of the Lord, and this phrase, "the word of the Lord," seems to imply a pre-incarnate, uh, visible manifestation of the second person of the Trinity. So we're not just talking about a, a disembodied voice. We're not just talking about some sort of sense or impression, but the word of the Lord itself, himself, came to give Jonah this mission, to give Jonah this task, to commission him as a prophet to Nineveh. And Jonah gets up and says, "No, thank you," and he goes the opposite direction. We see in that first section there the repeated phrase, "He goes to Tarshish. He boards a ship in Tarshish." The author here, who we, we think is Jonah, is hammering that he did not go where he was supposed to. He went the opposite direction. He went to Tarshish instead of Nineveh, which is 180 degrees the other direction from, uh, from Nineveh on the map. And he boards the, he boards the ship in order to flee the presence of the Lord. He pays, probably buys out the entire ship itself. He pays the fare for the whole ship, and the Lord hurls a great wave, uses the language of weapons. He hurls this storm like a spear. He weaponizes nature itself to correct and chastise and judge Jonah for his disobedience We get to verses seven through 17, and everyone on the boat is crying out to their chosen deity except Jonah. Jonah is asleep in the hold of the ship, oblivious to everything, totally dead to the world and dead to his Lord. The sailors begin to seek divine li- divine wisdom after they wake Jonah. He comes to the deck of the ship, and they cast lots to identify by divine, uh, revelation, sort of a strange practice in the Old Testament or the old, uh, world. Divine revelation that shows them Jonah is the source of this wickedness that is being wrought upon them, at least their impression of it. So they ask Jonah, "Who are you? Tell us who it is that has caused this great calamity." And he says emphatically, "A Hebrew am I." He identifies himself with God's people, and he says, "The Lord is my God, and he made the heaven and the earth and the sea." There's no small amount of irony, and it explains why the sailors are so afraid when he says that God created the heavens where the storm was. He created the sea where they were about to die, and he created the dry land where they were trying to get to. And so this one phrase that Jonah uses almost casually demonstrates that the Lord has total and utter sovereignty over what is going on, which is a theme that we'll see come back again and again through the book The sailors say, "Well, what do we do about this?" And Jonah says, "Throw me into the ocean, because I know that if you do so, then the storm will calm down and you will be saved." Whether he knew this because he's a prophet and it had been revealed to him, or whether he just was surmising that this was the case, we don't know. But the, uh, sailors are hesitant to do so, and we talked about how it was a little bit strange that these, uh, pagan sailors from cultures that d- had no qualms about human sacrifice were suddenly, uh, unwilling to throw Jonah over the sea a- as a, an appeasement offering to this Lord. And we came to the conclusion that they had been regenerated. They had come to faith in this God who created the heavens and the sea and the dry ground. And so they knew intrinsically that this was wrong, that there was a moral imperative not to do this. So they tried to row back to the land. They jettisoned all of their, uh, all of their goods, all of their cargo. They were making for land as best they could, and when it finally became clear that they couldn't do this, they sought the Lord's mercy in saying, essentially, "We don't understand how this is, but please don't put this man's blood on us, because you, Lord, have done as you please," right? The sovereignty of the Lord again comes to the forefront. They finally cast Jonah into the sea, and this is, this is important. They cast Jonah into the sea, and then they worship, they vow vows, and they vow to sacrifice. They offer sacrifices. They seek the Lord, they acknowledge his s- his sovereignty, and they worship him with what they have left. And then rounding out the chapter, the Lord appoints a great fish to come and swallow up Jonah. And we talked about how this, this swallowing of Jonah, although our popular children's books and VeggieTales and other stories we might read to our kids paints the fish often as the vehicle of judgment, it's actually a vehicle of deliverance for Jonah. There's this interesting grammatical feature that happens where in 1:17 the fish is masculine. The, the, the gender of the word is masculine, and then when we get to 2:1 it switches over to the feminine, almost as if to indicate that the whale was pregnant with Jonah, that Jonah was in the whale and was about to be reborn into the world in a new way And that brings us to our passage here today.  [00:10:21] Sequence Debate [00:10:21] Tony Arsenal: I'm gonna read, uh, 1:17 even though that's a little bit outside of our scope. I'm gonna read it along with 2:1 to, to make the point here. It says, "The Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the whale, of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish." When you look at the Hebrew text, 1:17 is actually verse 2:1 and 2:1 is then 2:2 and so on and so forth. In the original Hebrew mindset of how this book goes together, these two things were linked together, him being swallowed by the whale and being in the belly of the fish and then him praying was linked together in this sequence. There's a feature in the Hebrew that's called a vav consecutive. You don't need to remember that. Nobody is gonna care about that. But it's, it's a little grammatical feature where it adds this little character to the front of the verb and it indicates a sequence. It's the narrative storytelling. When you look at Genesis 1 it's, "And then God said, 'Let there be light,' and then there was light." It tells you the sequence of events. Sometimes it indicates that it is a strict sequence of events. This happened and then that finished and then the next thing happened and then that finished. And many of the commentators use this passage to justify a perspective of Jonah where Jonah is this rebellious, stubborn prophet who holds out his stubbornness until the very last minute. He's swallowed by the whale, he's getting digested by stomach acid and he sort of finally relents to the Lord and cries out for deliverance and the Lord acquiesces in response to his prayer. That's certainly a possible interpretation. There's lots of good reasons in the, the text here to think Jonah was kind of a chucklehead and was not paying too much attention to what the Lord had for him The other option is to see this as a way for the author of the text to situate this prayer in contrast to other prayers that are not necessarily talked about directly in this text. And I'm gonna take that later view here, and I think it's important. This makes good sense of the text, and we'll explain exactly why that is when we get to the next little section here. But it also protects us theologically if we understand it this way. Jonah is already a book, uh, as I've alluded to, that tends towards a sort of crass moralism or fabulism. We tend to read it as sort of an allegory of if you do the wrong thing, God punishes you, and when you finally do the right thing, He blesses you. And there's a certain level of common grace wisdom to that approach, right? The whole book of Proverbs is-- are these proverbial sayings that if you do this, then the God-- then God will do this. If you raise up your children in the way they will go, they will not depart when they are older. But we also learn in the Book of Job and the Book of Ecclesiastes that those proverbial sayings, although generally true, it's not a magic formula. And so we have this tendency to read Old Testament literature as though it was this sort of like equation, that God punishes us when we're bad. He, uh, He relents from His punishment when we say we're sorry, and we have to be careful about that. If we understand what I'm about to teach from the next section here, that this is not a strict sequence of events, that Jonah began praying before he was swallowed by the whale, and this is simply recording the prayer that was actually within the whale. It helps protect us from seeing Jonah in this sort of quid pro quo, this for that kind of thing. I think we should simply understand this as saying Jonah was in the water, he got swallowed by the whale, and then when he was in the whale, he prayed. It doesn't say anything about whether he was overly stubborn or whether his stubbornness held out. It simply tells us that he was in the pray-- in the whale when this prayer occurred [00:14:23] Sheol and Descent [00:14:23] Tony Arsenal: He says in verse two, he calls out to the Lord out of his distress. He, and God answers him. Out of the belly of Sheol, Jonah cries, and God hears his voice This here tells us that he began praying, right? He was in the water, he was in the deep. All of this descriptive language we're gonna see later on about how deep he was, how quickly the current took him. He was wrapped up in seaweed, his life was fading from him. It was in the midst of all of that that he cries out in his distress. It's a pretty distressing situation. And Jonah, like all of us would, like even most atheists would, cries out to the Lord, even just out of instinct. I think it's kind of crazy for us to think that this man who's now been cast overboard and is being swept to the bottom of the ocean is sure he's gonna die. Somehow, he overrides all of his instinct and his entire life teaching and refuses to pray to the Lord. It just doesn't make sense, and it doesn't make sense of what the text presents here Jonah was in the belly of Sheol. He was in the very, the very womb of Sheol. And there is this interesting contrast that he goes from the belly of Sheol into the belly of the whale. This phrase, the belly of Sheol, is probably roughly equivalent to our phrase about being at death's door, right? It, it may or may not come from some sort of Mesopotamian, um, mythology. It may be a phrase of sort of co-opted into Hebrew, kinda like our phrase at death's door is actually co-opted in from Greek mythology, where there were actually literal doors to the underworld, and people would go there and when they were about to die. Jonah's point is that this was not a small thing. When we watch VeggieTales, he gets thrown in the water, and, like, 13 seconds later, the, the whale comes up and takes him. Jonah was swept down into the water almost supernaturally quick. He was drawn down to the very bottom of the ocean. We talk about the miracle of him surviving in the whale, and it was miraculous for sure, but the miracle of him being swept to the bottom of the ocean and not being crushed by the weight of the water, by the pressure, is equally miraculous. It's no more difficult for God to do that than it is for Him to preserve him in the whale or to raise Jesus from the dead or to create everything from nothing He finally starts to catch up with the pagan sailors. A theme in Jonah is that everyone around Jonah who shouldn't know any better somehow gets to the right conclusion before he does, right? The sailors begin to worship the Lord. They recognize this is divine wrath while Jonah is still asleep in the hold. Later, we'll see that, uh, the, the Ninevites recognize God's mercy and grace and thank Him for it, and Jonah is still mad because the plant he was sitting on d- uh, dies, right? Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. [00:17:34] Sovereignty Explained [00:17:34] Tony Arsenal: He recognizes that it was God who cast him into the depths. This teaches us something about the doctrine of sovereignty and how it relates to human freedom, right? We, we often ask the question, what, what causes rain? Well, you can answer that by saying tiny particles of dust collect water in the air, and once they have enough weight, they fall out of the sky 'cause the air can't hold them up anymore. That's true, and it's good, and that's what nature teaches us. It's also equally true that God causes the rain to fall on the just and the unjust alike, and those two things are not contradictory. So when Jonah says, "You cast me into the sea," he's recognizing, like Joseph does in the Book of Genesis, that what the sailors in this case meant for good but what the brothers meant for evil, God purposed and caused for good. What the sailors did by their own volition, their own free will, they exercised their own, uh, autonomy in the, the horizontal sense to cast Jonah into the sea, God also cast him into the sea As I said, the text here uses language that we may not catch in our English translations to indicate that it's not just the sea here that's the problem. God's sovereignty continues to affect and act on Jonah. The word that we read here as the, the water or the flood, other places refers to the current of a river. The, um, the Euphrates itself is sometimes referred to this, the large- sort of the largest river apart from the Nile that the Egyptian or the, um, Israelite mind would have is the Euphrates, right? This underwater river, this underwater current, the undertow sucks him to the bottom of the ocean. It's like if you're swimming at the beach at the ocean and you get caught in the undercurrent. There's not a lot you can do about it. Y- sometimes even the strongest swimmers can't overcome this, and Jonah in all of his Middle Eastern robes, all of this stuff, probably with all of his baggage, his, his own equipment, things he had on him, is caught in this undercurrent that sucks him to the bottom of the ocean. And it's not just below the surface of the water. He's dropped down into the heart of the sea, the very core. We're seeing this language of him being pulled to the depths. In, in chapter one he goes down, down, down, and now he's being drawn into the belly of the ocean, into the pit of Sheol, into the heart of the waters The picture here is that Jonah doesn't just get thrown in the water and sink. He is actively pulled down to the bottom. This is not just a judgment where perhaps he can swim to the top. Just as the mariners hopelessly tried to reach land, Jonah would've been hopelessly trying to swim against this. We don't actually have any indication he tried, but had he tried, there would've been no chance He goes on to say that the God's breakers and his waves roll him. This is the picture we see if you ever watch surfing competitions on the ocean, where a surfer will get hit by the wave and he just gets rolled over and rolled over and rolled over, and it can be incredibly dangerous. That's why they have like the little lifeguards on the jet skis that zip out there to get them. Because when you get caught in that breaker, you just get rolled over and rolled over and rolled over, and soon you lose track of which direction is up, and even if you did, you couldn't get out This process is not just the forces of nature doing what they do. This is, again, the Lord weaponizing the forces of nature to execute judgment on Jonah This tumultuous and supernatural rapid descent showed Jonah that this is not only the moment in which God wanted to take his life, but was actively casting him away from the g- from the presence of the Lord [00:21:47] Yet I Will See [00:21:47] Tony Arsenal: It says here, um, in verse four, Jonah says, "I am driven away from your sight If you do a word study on this, you start to see that Jonah is pulling language from the creation account. He's pulling language from the fall. He's pulling a lot of language from Genesis itself. He's also pulling from the Psalms, which are pulling from the Genesis account. This word driven away could also be tran- translated as banished. He's cast out of the presence of the Lord. Just as in Genesis 3, we read, "God drove the man out at the east of the Garden of Eden. He placed cherubim and flaming swords." He drove the man out. Genesis 4:14, Cain says, "You have driven me away from the ground." And in Jonah 1:3, we see that Jonah was trying to get away from the presence of the Lord. And I wonder if there was this moment where he goes, "Ooh, I guess I got what I was looking for." Now, the second half of Jonah f- 2:4 here does something a little bit weird, and it's hard to translate. I think we should be honest at times. Hebrew is a language that in some senses is mysterious to us at times. There are still parts of the Hebrew Bible that we're not always 100% sure of. This verse here could be translated... In, in Hebrew it's just a statement. It's, "I, um, I shall again see the holy temple, or your holy temple." How that fits into the text itself is tricky. Some read it as, uh, as a question. "How shall I see your holy temple?" It's actually a statement kind of reaffirming the doubt and the fear and the idea that God was banishing him Most translations translate it as sort of a contrast. He says, "I was driven away from your sight, yet I shall again look on your holy temple." The force of this is even though you're driving me away, even though you're casting me out of your presence, I have faith, I have confidence that I will again see your holy temple The question here, and this is where I think Jonah becomes our example It's certainly possible that Jonah was asserting his belief that he would be rescued from this calamity and he would make his way back to Jerusalem and he would return to the holy temple. I think that what he says in the rest of this, he's recounting what he was praying. What he was praying in this context is not that he would return to the temple. He was confident God was taking his life. He says in verse five, "The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." The other way that the phrase holy temple is used in the Old Testament is to refer to the place that God lives in heaven. Jonah was asserting faith that even though he was being cast out of the presence of the Lord in this life, even though he was being justly punished for his sin, even though he was about to enter the belly of Sheol and to enter the pit, the very abyss, that he would see God again in His holy temple. This is a statement of Jonah's belief in his own destiny as one of God's people, destined to be saved by faith in God. In this moment, Jonah trusts the Lord despite all of the appearances that God was out to get him It's not all that different than when we read in Mark chapter 9, where this father brings his, uh, demon-possessed child to Jesus, and Jesus says, "I can heal him." And he says, "If you can do anything, Lord," I'm paraphrasing here. He says, "If you can do it, please, Lord." And he says, "If? All things are possible for me." And the father desperately cries out, "Lord, I believe. Help my unbelief." It's this raw, unfiltered statement of just the human condition on this side of glory, right? I believe in the Lord, but there's always that little part in the back of my head that isn't sure, because we're never going to be perfect. Now, I've said before, and, and this is becoming my new catchphrase, I think, I'm not here to rob you of your assurance of faith. Our, our confession, the Bible, this church, our Reform, broader Reform tradition, the assurance of faith of the Christian is the rightful possession inheritance of every person in this room who trusts the Lord. But it is a reality that at times that assurance is shaken. And if there's ever a time for your assurance to be shaken, it's when you're being dragged to the bottom of the ocean, right? One of the words in here, I don't have it-- I don't actually have it in my notes for some reason, but one of the note, words here, uh, s- about the roots of the mountain, I believe, in the next verse. It's not just that he was dragged to the bottom of the ocean. This word root of the mountain is like the word that's used to cut. He's not just being dragged to the bottom of the sea, he's being dragged to the bottom of a deep sea crevasse. He's literally being pulled into the pit, right? Many, uh, in the ancient Semitic world would have seen these underwater pits. They would have theorized or thought about these underwater crevasses as the actual entry into Sheol. And Jonah sees himself being drawn down into these things. Yet, he believes he will see the good presence of the Lord We read a similar statement, I won't, uh, I won't make us go there for time. We read a similar statement in Job. Job goes through this long speech about all the things that God has done to him, and at the very end of it, he says, "Yet I will see the Lord with my eyes, and he will stand up next to me on, on the earth." Right? Even though Job was going through this unimaginable grief, and we know that Job didn't deserve it in the strict sense, he still was saying, "I'm gonna be destroyed. God is shooting arrows at me," right? "His sword is in my side. He's targeting me. He's sending hornets after me." All of these terrible, vibrant images that he's using to show what God is doing to him, and yet he still trusts. I would say that he trusts that he would see the Lord in the flesh. This is not only Jonah's faith, it's a-- or Job's faith, it's a prophecy of Christ This is alien to our modern mindset. We've been talking about this in the Psalms. Weston's been leading us through the, the lament Psalms We often think that suffering and trials and difficulties are the opposite of blessing and favor. And we might recognize that in some sort of way that in God's economy, one thing leads to another. And again, there's an element of truth to that. James says, "Count it all joy when you face trials of every kind." He's not saying that the trials you're facing are in themselves joyful. You don't have to love when you get sick. You don't have to, you don't have to man up and put a smile on or s- pull yourself up by your bootstraps or whatever analogy you wanna use. It's okay to be sad when bad things happen. It's actually good, right? If we're to weep with those who weep, there's an element of sadness that must come with that, not to mention the one who's weeping is not chastised. But the idea that that only leads to this, that that's just one step in the chain, that's not really the mindset the Bible has. All across the Psalms, in the lament Psalms, all across the prophetic literature, the Book of Lamentations, Habakkuk has this long prayer at the end that's very similar, the entire Book of Job, suffering and sanctification, trials and joy and restoration, they're all sandwiched right there, and there is usually this statement in the middle of it that God will do what is right This is Jonah's example for us, and what an example it is. We'll talk in a little bit about all the ways that this whole scenario is typological of Christ. We'll, we'll get to that. But just for a minute in the middle of this book, Jonah is not such a bad guy. And it's because he still has all his faults that he can be this example for us [00:30:26] Genesis Deep Imagery [00:30:26] Tony Arsenal: As though it wasn't clear enough, Jonah in verse five says that the purpose of the waters closing over him was explicitly to take his life. He's now in the belly of the sea. He's being dragged down to the very roots of the mountain, to the very core of the earth in his mind. He, he thinks he's going to hell in the, the Hebrew mind. There's both this idea that God is dragging him to hell in a very real sense. The Hebrew mind, Sheol was a physical place that people went to, and we learn more about it and that becomes clarified as revelation is progressive, not contradictory, but as, as it's clarified But he uses this word deep, and this is where he's drawing again from Genesis. Genesis 1:2, he says, "The earth was without form and void. The darkness was over the face of the deep." The deep is this sort of like unformed chaotic water. It's what exists before God makes everything orderly and good. And in the fall, and especially in the flood in chapter seven, uh, chapter seven verse 11, the f- the flood itself is a sort of undoing of the order. God opens the floods from beneath, from the bottom of the earth, from the wellspring of the deep, as well as the chaotic waters from outside the firmament, and it all pours back in together and the entire world becomes again this deep, primordial, chaotic water And just as in Genesis God separates the land, in, in Genesis 7 or in Genesis 8, he separates out the land by drying it up, drying up the water. We also see that Jonah has this trust that he will return to the dry land. Again, he's the God of heaven and sea and dry earth. We could even read this phrase, depending on the context, as the abyss, which is this, a- again, is some borrowed language from Greek here that the Hebrews use. But it's this deep, watery, murky place th- full of shadows and darkness. Sounds familiar, I think, right? Christ says that those who are apart from him who refuse to obey will be cast into the outer darkness. This is the imagery that Jonah is seeing. All outside visible indicators was that he was gonna die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again Apart from God's gracious intervention, Jonah was right. So although God is the one that's bringing him to the depth, bringing him to the pit, dragging him down, using the very currents of the sea, weaponizing these underwater currents that only thousands of years later do we understand, and even then only this much, he also graciously rescues him from this by miraculously appointing a whale or a great fish who comes and swallows Jonah, takes him whole, and keeps him there in his own belly, keeps him there in her own womb when we get to chapter 2. In chapter six, or in verse six, Jonah makes this pivot. Again, he says he's brought to the very bottom of the sea, to the roots of the mountain, which is these deep underwater trenches. He conceptualizes himself now in this locked city behind bars. Again, this jail imagery, this pit imagery, it's all meant to evoke this idea of the final punishment of the wicked. This place of murky, gross water, this place of darkness and, uh, limitations of freedom, he's being taken there. This is the section here where people would actually argue that Jonah dies. He actually dies and is resurrected when he's swallowed by the whale. This comes from language where it says God does not prevent him from going to the pit. God actually draws him to the pit and then raises his life up from the pit. Now, I'm not convinced, um, that we should think that Jonah actually died. I don't, I don't think that the text fully supports that. But it certainly is using this imagery [00:34:45] Christ Typology [00:34:45] Tony Arsenal: This is where we get to some typology about Christ. This is where Jonah really shines as a prophet. Sometimes people wonder why the Book of Jonah is considered a prophetic book, and this along with it is part of that. Jonah, although the sign of Jonah in Matthew and in the other Gospels refers to the belly of the whale, that just as Jonah was in the belly of the whale for three days and three nights, so also Christ will be in the heart of the earth, the pit, for three days and three nights. When we're talking about typology, we can't get too tripped up on the details. We're not talking about strict allegory where this figure is that person and this signpost represents that thing. This isn't Pilgrim's Progress or Chronicles of Narnia, which is not allegory, but it's similar. Topology functions often on sort of these big picture concepts, right? Although there are some typological references that are super detailed, there are also some that are just sort of evocative The idea that Jonah died and was raised to life and sort of incubated in the earth, in- incubated in the whale and sort of reborn into the world, that certainly sounds a lot like a picture of the resurrection And I think we should see it that way. When Christ says that the sign of Jonah is roughly His resurrection, He is tying it to the three days and three nights, but He's not limiting to that Jonah comes to this pivot, and now he starts to reflect on the context of his deliverance. This whole s- this whole prayer should be seen sort of in the light of the thanksgiving psalms. There's a situation in which Jonah is in, and then God rescues him, and he begins to praise him for it. There's elements of lament, but it's really a thanksgiving psalm that he's drawing on here or that he's, he's writing In 2:7, Jonah is either dead or he's actively dying. I don't know about you, but if you've ever, uh, dove into a pool and got a little deeper than you thought you were, and you-- there's that, like, two seconds before you get to the top where you're sure the lights are going out and you've really only been underwater for, like, 45 seconds, but everything in you tells you if you don't get there, you're gonna die. Every instinct you have is to scramble for the surface. Think about how long it took Jonah to be dragged to the bottom of the ocean. Even at this accelerated pace, we're talking about a long time. And we have no reason to believe, and lots of reasons to think otherwise, Jonah was not preserved from the pain and the terror and the difficulty of feeling like you're drowning because he was drowning. He was without oxygen. His life was fading away. And it is in this context of him being on the brink of death, at death's door, in the belly of Sheol, being drawn into the very pit itself, that his prayer reaches the Lord in His holy temple. Right? This gives further evidence to the thought that Jonah is not talking about the temple in Jerusalem. There was, there was theology, and I, I think it's fine theology, that God lived in the temple in a special way. This is the reason that Daniel faces Jerusalem when he prays. There is a sense in the Old Testament that God's special place of presence is the temple in Jerusalem, and that the prayers of the people physically go to that place to be received by God. But Jonah doesn't know which direction the temple is. He's underwater. He's been tossed around by breakers. He has no sense of geography at this point He knows that his prayers are reaching the Lord in his heavenly temple. And they reach him in his heavenly temple just as his life is being lost in the pit. And it is from this moment that God raises him to life, or preserves his life, depending how you read it, and appoints the well to come reach him And some read this next verse as a little bit of a step back for Jonah, and it may be.  [00:39:02] Vows and Idols [00:39:02] Tony Arsenal: He reads, "Those who pay vain regard to i- regard to vain idols forsake their hope of steadfast love. But I, with the voice of thanksgiving, will sacrifice to you. And what I have vowed I will pay. Salvation belongs to the Lord." Jonah didn't see the sailors on the ship vow their vows and offer their sacrifices. That happened after they threw him into the pit and the current sucked him under So we may read this with a little bit of a, "Thank God I'm not like that tax collector," kind of a lens. And there's probably some wisdom for us in that, to recognize that Jonah still hasn't quite gotten there. But it's also very common in the Old Testament to recognize that God treats His people differently because they are different. God brings people to a place of sanctification, and through that process of sanctification, they cease to worship vain idols. And it is absolutely true that those who worship vain idols forfeit their hope of steadfast love from the Lord. That's straight out of the Ten Commandments, right? He visits the iniquity of, specifically of idolatry. He visits the iniquity unto the children to the third and fourth generation. But for those who love the Lord, He loves them with a steadfast love unto thousands We can recognize in Jonah that although he had made great progress in faith, that he still wasn't there yet. And we can recognize that in him because we can recognize that in ourselves. Jonah is the example in this because he is not perfect, because he has not arrived, 'cause he doesn't do a 180 about-face and get everything right going forward We can read this in light of Jonah in chapter four, where he takes big steps back Or we can read this as the regular up and down progress of sanctification in the life of all believers everywhere It is also ironic again, we're back now to Jonah being a little bit behind the curve. He was sent to Nineveh to evangelize the heathens, some of the worst enemies that Israel was going to face, and he ignores that call. And he, instead of going to Nineveh, he goes to Tarshish. He goes the opposite direction, and he does something that would be unthinkable to most Israelites. He goes out on the open ocean. That's just insanity to someone living in the ancient world He should have recognized that the sailors were fearing the Lord when they refused to throw him overboard. I think we all have a sort of innate sense when someone's behavior suddenly changes, and I think most of us, and not in some sort of strange, kooky, charismatic sense, but I think most of us can sort of go, "I think I know why that is." Right, when you, when you see someone at work that suddenly stops lying about everything and stops backbiting and stops taking credit for other people's work, and then you find out a little while linger- longer that they've come to faith in Christ, if we're being honest, we're not all that surprised. But Jonah doesn't get it. Jonah here promises the same things that the sailors already did, so now we're again back behind the curve [00:42:37] Sanctification Confession [00:42:37] Tony Arsenal: To wrap this out, I, I wanna, um, I wanna ground this in something that I think is really vital for us to understand. As I said, Jonah is an example to us because he demonstrates the limited nature of sanctification, but he also demonstrates in a certain sense the fact that sanctification is real and has real effects. So this is a little out of the ordinary, but grab your Trinity Hymnal from the pew in front of you. If you happen to have a copy of the Confession, you could use that if you'd prefer. But open with me to page 927 I have, um, I've been, uh, broadly Reformed most of my Christian life and didn't realize it until I got to seminary. And since I discovered the Westminster Confession of Faith a decade ago, it's not new, uh, not new to me, um, I realized how valuable this resource was. This is essentially a search engine without the internet. And so I wanna just read a little bit out of chapter 13 here, which is our Confessions chapter on sanctification. I'm not gonna read the whole thing, but the, the first, uh, the first section here essentially says that sanctification is real, and it happens throughout the whole person. We talk about total depravity, and there is a sense in which the Christian remains totally depraved after regeneration, in that there still is, there still is corruption within our entire being, uh, that is depraved. There's also an equal sense in which we can say we are totally sanctified in Christ because sanctification is throughout the whole man in which we are renewed after the image of God. So that's section one. And then section two says, "This sanctification is throughout," again, throughout the whole man, "in the whole man, yet imperfect in this life. There abiding still some remnant of corruption in every part, whence ariseth a continual and irre- irreconcilable war, the flesh left lusting after the spirit, and the spirit lusting after the flesh." Now, that may feel like just a crushing burden if you stop reading there, but it lines up with our experience, right? This is Paul in Romans 7, "The good things I wanna do, I do not, and the bad things that I, I kn- I do not want to do, I somehow do. The spirit is willing, but the flesh is weak." We shouldn't read that as though somehow our spirits are purified entirely and our bodies are what's really causing us to sin. This is a picture of the spirit being, uh, our, our spiritual part of us. The part of us that's regenerated is willing, but the part of us that remains corrupt is our flesh And our confession goes on to say, "In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctification- sanctifying spirit of Christ, the regenerate part doth overcome." And so the saints grow in grace, perfecting holiness in the fear of God. This is revolutionary in our broader evangelical world. The storybook Bible, Jonah did a bad thing and he gets punished, and he did a good thing and so he gets better, cannot understand this concept. This is why I think we have to be so careful when we choose what books to give to our little ones, right? I, I make jokes about VeggieTales. I loved VeggieTales when I was in VeggieTales age range. I probably would sit down and watch VeggieTales with Augie when he gets old enough. But we have to be so careful not to let those messages come to our children, or to ourselves for that matter, uninterpreted by the scriptures first and foremost, and our Reformed tradition that we all believe. Amen.  [00:46:49] Assurance in the Pit [00:46:49] Tony Arsenal: This is vital for us When all is said and done, salvation, whether we're talking about justification, sanctification, glorification, resurrection, all of the different stages and phases of our salvation, it is entirely of the Lord. And it's for this reason that Jonah says, "I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay." Salvation belongs to the Lord So this is the application of the sermon, loved ones. No matter how close to or actually into the pit itself we have fallen The, the chapter on assurance of faith, I won't go there, but the chapter in our confession on assurance of faith is very honest with us that our assurance will be shaken, and at times we may not feel as though we have any assurance at all But even when we have fallen that deep into the pit of despair, even when we feel as though we are in the very depths of hell No matter how much our spiritual or physical life is fainting away as we starve for spiritual breath, as we feel that impulse in us that recognizes we're moments away from losing the faith entirely. No matter how much the remnants of corruption in every part swirl around our heads like seaweed, how often do we feel wrapped up in sin? Whatever it is, I don't need to get specific 'cause I'm sure all of you are thinking of something in your head right now that has been swirling around you for years. Maybe it's months, maybe it's years. Maybe you've never felt, since coming to Christ, you've never felt like it wasn't wrapped up around you like seaweed. Besetting sin is something that we need to be serious about, and it's a good cause for us to think hard and deep about our status as Christians, and to go to our pastor and seek the elders' assistance in this. But besetting sin is not, is not a mark that excludes you from, from Christianity. Right? We're justified by faith alone, in Christ alone, by His grace alone. Not because we've overcome our besetting sin alone, right? That's not one of the five solas God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire And though it is the case that we often are shaken, and at times God, just as he let Jonah, he let Jonah go to Tarshish. God had every ability to stop him from doing a stupid thing, and sometimes he does that, right? I'm sure there's plenty of times we can think about in our lives where we were heading towards sin and God just pulled a U-turn on us, and we are thankful for that. But there are times that he does not, and he lets us, he lets us do that. He lets us suffer the consequences, and he does that to chastise us and bring us back to him And even in the context of that, it is through this continual supply of the sanctifying Spirit of Christ, right?  [00:50:19] God Beautifies His Bride [00:50:19] Tony Arsenal: Christ was anointed by the Holy Spirit from the womb beyond measure. That's in the Book of John. There was never a time where Christ did not have the totality of the infinite sanctifying Spirit of the God, of God. We do not have the totality of the sanctifying Spirit of God. Now, we can get into a discussion after the service about divine simplicity and all the complexity of that, but the reality is that God sanctifies us more and more and more, and He does it by giving us the Spirit more and more. Might be more accurate to say He gives more of us to the Spirit. He gives us to the Spirit more and more. He gives us to Jesus more and more. We are Christ's inheritance. We are His bride. And just as the bride, as they're approaching the wedding, is made more and more beautiful, they start their, their beauty treatments weeks and months ahead of time, right? They're already making their hair appointments. They're already doing what they need to do to feel as beautiful as they can and to be as beautiful as they can on their wedding day. If that's the way we treat human weddings; guys do it too, just not as much. If that's the way we treat human weddings, how much more does God treat the heavenly wedding of His Son to His beloved bride? He's beautifying us, Church. Doesn't always feel like it. Doesn't always look like it, but He is. 

What were synagogues actually like in the time of Jesus? Were they places of worship, centers of local government, or something entirely different? In this episode, archaeologist and New Testament scholar Dr. Jordan Ryan joins Dru Johnson to challenge common assumptions about ancient synagogues. Drawing on archaeological discoveries, ancient texts, and the writings of Josephus, Philo, and the New Testament, Ryan explains why synagogues in the first century looked and functioned very differently from both modern churches and modern synagogues. The conversation explores the origins of synagogues, their possible connection to city gates in the Hebrew Bible, and their role as “town halls with Torah” in Judea and Galilee. Ryan discusses ritual purity, mikva'ot (ritual baths), Torah and prophetic readings, public debate, and the surprising evidence that synagogue gatherings were highly interactive communal events rather than passive worship services. Listeners will also hear fresh insights into the ministry of Jesus, including what happened when he taught in synagogues, whether men and women sat separately, why rabbis were not yet a formal office, and why Jesus seems to have avoided major cities like Tiberias and Sepphoris. This episode offers a fascinating glimpse into Jewish life, worship, and community in the world of Jesus and the early church. We are listener supported. Give to the cause here: https://hebraicthought.org/give For more articles: https://thebiblicalmind.org/ Social Links: Facebook: https://www.facebook.com/HebraicThought Instagram: https://www.instagram.com/hebraicthought Threads: https://www.threads.net/hebraicthought X: https://www.twitter.com/HebraicThought Bluesky: https://bsky.app/profile/hebraicthought.org Chapters: 00:00 Understanding Synagogues: Misconceptions and Functions 05:00 Origins of Synagogues: Historical Perspectives 07:48 The Role of Synagogues in Ancient Jewish Society 11:39 Worship Practices in Ancient Synagogues 14:21 Ritual Purity and Preparation for Synagogue 20:37 The Experience of Attending Synagogue on Shabbat 25:21 Scriptural Readings and Teachings in Synagogues 28:12 The Role of Discussion in Torah Readings 33:44 Understanding the Origins of Rabbis 39:08 The Structure and Function of Ancient Synagogues 44:15 Jesus in the Synagogue: A Cultural Perspective

There are some strange stories in the Old Testament. This summer we dig into them. Join us for B-Sides: Deeper Cuts from the Hebrew Bible.

The 10 Commandments E14 — We've come to the end of our series on the 10 Commandments, which are known in the Bible as the 10 Words. All throughout this series, we've returned to the idea that these commands are not rules to check off a list, but rather God's wisdom that leads to true life and flourishing. In this episode, Jon and Tim reflect on some final insights about how to approach the 10 Words (and all of biblical law) as wisdom literature, just as Jesus did. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Building a Moral Universe (0:00-11:39) Wisdom Leading to Life (11:39-23:40) Biblical Laws as Wisdom, Justice, Mercy, and Love (23:40-40:18) Jesus as the Embodiment of Wisdom (40:18-53:42) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES In chapter 3, Tim references episodes on biblical law from our How to Read the Bible series. Find those episodes here: The Purpose of the Law The Law as a Covenantal Partnership God's Wisdom in the Law The Law as a Revolution Jesus Fulfills the Law Law Q+R Find the 10 Commandments full collection of video, podcast, and written resources here. Check out Tim's extensive collection of recommended books here. SHOW MUSIC “Nice Day ft. Marc Vanparla, John Lee” by Lofi Sunday “That Gospel ft. Bobcat” by Lofi Sunday “Blissful Thoughts ft. TBabz” by Lofi Sunday BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Senator Mike Lee keeps accusing his opponents of sacrificing children to Moloch, so this week we ask who — or what — Moloch actually was, why abortion and child sacrifice are not the same thing, and the uncomfortable places child sacrifice really does turn up in the Hebrew Bible. Then, after the Pentagon quietly declined to list the Church of Jesus Christ of Latter-day Saints as Christian, we dig into the bigger question underneath the fight: who actually gets to decide what counts as "Christian"? Turns out the answer is nobody — which makes the whole boundary-policing exercise a lot more about identity and power than about theology. Support Data Over Dogma and get every episode early and ad-free, plus exclusive bonus content — become a patron:https://www.patreon.com/DataOverDogma Watch every episode on YouTube:https://www.youtube.com/@dataoverdogma Follow us: Instagram — https://www.instagram.com/dataoverdogmapod TikTok — https://www.tiktok.com/@data.over.dogma.pod Threads — https://www.threads.com/@dataoverdogmapod X — https://x.com/data_over_dogma Facebook — https://www.facebook.com/DataOverDogmaPod Get Dan McClellan's New York Times bestselling book, The Bible Says So:https://static.macmillan.com/static/smp/bible-says-so-9781250347466/ Learn more about your ad choices. Visit megaphone.fm/adchoices

What if many of us have been taught to read the Bible in a way it was never meant to be read? In this special live event recorded by Upper House, BibleProject co-founder Tim Mackie returns to Madison — the city where he earned his PhD in Hebrew Bible and Jewish Studies at UW–Madison and pastored at Blackhawk Church — to share the story behind one of the most widely used Bible-teaching resources in the world.Tim traces the origins of BibleProject to a coffee-shop conversation with his old college friend Jon Collins, a successful maker of animated explainer videos who had quietly become a “post-Bible Christian.” Their shared question — how do you engage Scripture well? — became the heartbeat of the project. Tim contrasts the “reference book” Bible many of us inherited (turn to the right verse, find the answer) with a richer vision of Scripture as ancient Jewish literary art designed to form wise, mature human beings over a lifetime.Along the way, he unpacks seven core convictions that have guided BibleProject from the beginning — three about where the Bible comes from, and four about what it is for — closing with the practice of meditation (the Hebrew hagah) and an invitation to try again with Scripture, whatever your history with it.Whether you've loved the Bible, struggled with it, or aren't sure what to make of it, this conversation offers a fresh invitation to see Scripture as a unified, beautiful, and transformative story that leads to Jesus.The Seven Convictions (At a Glance)Where the Bible is from:Collaborative literature — human authors and God's Spirit meeting, not passive dictation.Unified literature — one interconnected story leading to Jesus.Ancient literature — written for us, but not to us; context matters.What the Bible is for:Messianic literature — every theme sets up and finds fulfillment in Jesus.Communal literature — designed to be read aloud together over a lifetime.Wisdom literature — forming us to discern good from bad, not just memorize answers.Meditation literature — hagah: slow, repeated reading that rewards a lifetime of return.About the GuestTim Mackie is co-founder and lead scholar of BibleProject. He holds a PhD in Hebrew Bible and Jewish Studies from the University of Wisconsin–Madison and a degree in theology from Western Seminary in Portland. His research focused on the manuscript history of the Bible and the formation of the biblical canon — including his dissertation on the book of Ezekiel, with particular attention to the Septuagint and Dead Sea Scrolls. After years of ministry as a local-church pastor (including at Madison's Blackhawk Church and later Door of Hope in Portland) and as a professor at Western Seminary, Tim now serves as lead scholar and creative director at BibleProject. He lives in Portland with his wife, Jessica, and their two sons.https://bibleproject.com/ Send us Fan MailCONNECT WITH USSubscribe to The UpWords Podcast wherever you listen to podcasts and visit slbf.org/studio to learn more about our work at the intersection of faith, the academy, and the marketplace.This episode was created by the SLBF STUDIO at Upper House.Produced by Daniel Johnson and Dave ConourEdited by Dave Conour

Bible StudyDon't just take our word for it . . . take His! We would encourage you to spend time examining the following Scriptures that shaped this sermon: .Sermon NotesFatherhood Revealed: The Biblical Story1. Old Testament FoundationsIsrael as God's “son” (Exodus 4:22–23)Covenant identity: treasured possession (Deuteronomy 14:1–2)Metaphor of formation: God as potter, Father (Isaiah 64:8)Yet: limited use, reverence and distance remainRare usage suggests something still unfolding:  "there remains throughout the Old Testament a certain reserve about the father metaphor for God. There are nearly half a million words in the Hebrew Bible, yet God is only portrayed as a father some 15 times. It is almost as if these rare instances of the God of Israel being called (or calling Himself) 'father' are placeholders, awaiting some unforeseen future revelation that will cause them to take on a new resonance." Wesley Hill, The Lord's Prayer: A Guide to Praying to Our Father (Bellingham, WA: Lexham Press, 2019), 11.Jewish hesitation to speak of God as “Father”2. Jesus brings greater revelationJesus in the Gospel of John: “my Father” → then extends to “your Father”In Matthew alone: “your Father” repeated constantlyFatherhood is not metaphorical projection—it is revealed truth made accessible in Christ.Three Blessings of Knowing God as Father1. It teaches us the GospelPost-resurrection clarity: John 20:17 — “My Father and your Father”Galatians 4:4–7We are not naturally children of God in relational sense, but enemiesWe are adopted through Christ's redemption - God's grace makes former enemies into beloved children“No longer slaves, but sons” = full inheritance rightsIdentity is secured by grace, not performanceEven on bad days, we are not disownedSpirit enables “Abba, Father” prayer“Abba” = intimate, real relational address, even used by adult children for their dadsJesus himself uses this in GethsemaneEvery “Our Father” prayer is a gospel confession2. We come to him boldlyIllustration: child (son) bringing soldier to Abraham LincolnHebrews 10:19–22 — confidence to enter the holy placeLord's Prayer assumes boldness (imperative-like petitions):Hallowed be Your nameYour kingdom comeYour will be doneWe are not interrupting God—we are invited children3. We come to him calmlyContrast: pagan prayer = anxious repetitionJesus: “Your Father knows what you need before you ask” (Matthew 6:8)Children of a good father are not frantic for provisionAnxiety often reveals relational distrustKnowing the Father produces calm dependenceDiscussion Questions1. When you pray, how do you typically address God? Dear God, Lord, Jesus? Do you think it matters? Is there any advantage of directing our prayers specifically to "our Father?"2. Recap how relating to God as Father shows us the gospel.3. If someone has experienced a difficult relationship with an earthly father, would it be better to relate to God in some other way besides "Father?"4. If the Father already knows our needs, why come to him in prayer?Questions?Do you have a question about today's sermon? Email Randy Forrester ().

Today's conversation is about a publishing project: the Koren Tanakh of the Land of Israel. The concept of the series is that it takes the books of the Hebrew Bible and sets them back down in the world that produced them—in the Land of Israel, and in the economic, political, theological, and cultural setting of the ancient Near East. Around each verse it gathers what is known about that world: its archaeology and geography, the languages and the treaties and the pantheon of gods of the tribes and nations and empires among whom Israel was situated. In its modest form, the claim behind all this is one almost no one would dispute: to know the world a text came from can help you understand the text better. But a less modest claim is folded inside the modest one. For roughly two centuries, the academic study of the Bible used much of this same material—archaeology, comparisons with other sources from the ancient Near East—to take the text apart: to dissolve it into sources and redactors, to historicize revelation until what remained was an artifact of clumsy human pastiche. This series takes up the same tools and turns them to the opposite purpose. Here the history does not dissolve the text. It mediates the text, and more intimate knowledge of the ancient world carries the reader toward the integrity of the Tanakh, rather than away from it. The instruments that an earlier generation of scholars deployed to disenchant the Hebrew Bible are, in this series, put into the service of reading it with intellectual and religious integrity. And, now that Koren has published all five volumes of the Humash (the Five Books of Moses), as well as the books of Samuel, something else becomes clear. Proximity to the Land of Israel itself helps to open up the meaning of the text. If knowing how a field was watered, or how a city withstood a siege, brings the verse nearer, then the return to the Land of Israel is not only a political restoration. It is also a condition for reading our sacred scripture with greater fidelity. For most of our history, most Jews studied Torah in exile, praying and longing for, but at a great distance from, places in which the story of ancient Israel unfurls. Conversely, the ingathering of the Jews in the land of their fathers can change the way they read the text, so that Zionism itself enhances the learning of Torah. The Koren Tanakh of the Land of Israel is a marvelous accomplishment, and it has been captained by the series's editor, David Arnovitz. Arnovitz joins the Tikvah Podcast this week to discuss the book of Deuteronomy, the series as a whole, and the wager it makes about history, about the land, and about the rediscovery of the Hebrew Bible. This episode of The Tikvah Podcast is generously sponsored by Vicki Phillips in memory of Stanley Bordorf. If you are interested in sponsoring an episode of The Tikvah Podcast, we invite you to join the Tikvah Ideas Circle. Visit tikvah.org/circle to learn more and join. 

What if the version of the Old Testament most commonly quoted by the New Testament writers is one that most Christians have never read? In this study, we explore the Septuagint (LXX)—the ancient Greek translation of the Hebrew Scriptures that was widely used throughout the world of Jesus, the Apostles, and the early Church.You'll discover how the Septuagint came to be, why it became so influential, and several places where Jesus appears to quote directly from it. We'll also discuss common objections, the relationship between the Septuagint and the Hebrew Bible, the Apocrypha, and practical ways you can begin reading the LXX for yourself.Whether you're interested in biblical history, textual studies, Bible translations, or the world of the New Testament, this video will help you better understand the Scriptures that shaped the language and thought of the Apostolic era.

How did wine transform biblical meals into symbols of the covenant in the ancient world? Why did overflowing vineyards and giant clusters of grapes become such powerful symbols of the Promised Land? Why did religious leaders label Jesus a glutton, a drunkard, and a friend of sinners? In this episode of the Unreserved Wine Talk podcast, I'm chatting with Professor Mark Scarlata, author of Wine, Soil, and Salvation in the Hebrew Bible and the New Testament. You can find the wines we discussed at https://www.nataliemaclean.com/winepicks.   Highlights What makes the Bible's first meal with bread and wine so significant? Why does the "cup of salvation" become one of the Bible's most enduring images? How did wine become the ultimate symbol of communion in the Christian faith? Why did the spies return from the Promised Land carrying an enormous cluster of grapes? Why do biblical visions of salvation so often involve overflowing wine and lavish feasts? Why was abundant wine associated with the coming of the Messiah? What was Jesus communicating by turning water into wine at Cana? How did the prophets transform the "cup of salvation" into a symbol of judgment? Does Proverbs contain what may be the world's first hangover story? Why was Jesus accused of being a drunkard and a friend of sinners? What does Jesus really mean by new wine and old wineskins? What does the terrifying winepress imagery in Revelation actually symbolize? If Mark could share a bottle of wine with anyone in history, why would he choose Moses? What can wine teach us about humanity, community, and our connection to the world around us?   About Mark Scarlata Mark Scarlata is Senior Lecturer in Old Testament at St. Mellitus College, London. He is also the Vicar-Chaplain at St. Edward, King and Martyr, Cambridge, and the Director of the St. Edward's Institute for Christian Thought. He has spoken on wine and faith internationally and continues to write on the subject.         To learn more, visit https://www.nataliemaclean.com/394.

This is one of our most requested episodes — back by popular demand.In this conversation, Laurie Cardoza-Moore and Rabbanit Yaffah Batya da Costa lay out the biblical foundations of the Messiah from a Jewish perspective and expose how replacement theology distorted Christian teaching for over two millennia. Drawing directly from the Hebrew Scriptures, Yaffah walks through the prophetic requirements — Davidic lineage, the regathering of Israel, the rebuilding of the Temple, worldwide peace, and universal recognition of the one God of the Hebrew Bible — and explains why the fourth-century Council of Nicaea introduced a contradiction, not a continuation, of what Scripture already established.Laurie confronts the rise of Christian antisemitism in America and calls believers back to a Hebraic, Scripture-anchored understanding of God's eternal covenant with Israel. This is essential listening for anyone seeking clarity on why this matters right now.Follow, share, and stand with us at pjtn.org.00:00 — Why Christian Antisemitism Is Surging00:48 — PJTN's Mission: Defend Biblical Truth01:22 — Replacement Theology: The Hidden Root of Jew-Hatred03:11 — Jewish Messiah 101: What Jesus Didn't Fulfill08:48 — Torah vs. Trinity: What Judaism Actually Teaches12:56 — "Can We Not Wait Together?" — A Call for Understanding22:51 — The Real Messianic Checklist (Judah, David, Anointing)30:25 — No Peace Yet: Why We're Not in the Messianic Age38:01 — Jeremiah 31: The Renewed Covenant Explained43:45 — God Is NOT Done with Israel — Christians Must Know ThisDon't forget to subscribe, rate, and share to help us equip more Christians to stand with Israel and fight antisemitism.✨ Stay connected with PJTN! ✨

The 10 Commandments E13 — We've arrived at the 10th and final commandment, which feels very different from all the ones that came before it: “Do not desire … anything that belongs to your neighbor.” While most translations use the word “covet,” we simply find khamad, which is the general Hebrew word for desire. All the other commandments involve observable actions, but desire is entirely internal. So why does God warn us about desiring things that belong to our neighbor? In this episode, Jon and Tim finish the 10 Commandments by showing how this command works as an undercurrent beneath all the others. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS The Meaning of “Desire” (0:00-21:13) How the Hebrew Bible Talks About Desire (21:13-37:21) What All Our Desires Point To (37:21-59:30) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Find the 10 Commandments full collection of resources here. “The Twofold Center of Christian Ethics: Christian Freedom and God's Commandments” by Reinhard Hütter (essay in The Promise of Lutheran Ethics, edited by Karen L. Bloomquist and John R. Stumme) The Ten Commandments: Interpretation: Resources for the Use of Scripture in the Church by Patrick D. Miller Check out Tim's extensive collection of recommended books. SHOW MUSIC “Morning Light feat. Oly.Lo” by Lofi Sunday “Hilltops feat. JK Beatbrook” by Lofi Sunday BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

There are some strange stories in the Old Testament. This summer we dig into them. Join us for B-Sides: Deeper Cuts from the Hebrew Bible.

Was monotheism passed down from Pharaoh Akhenaten of Ancient Egypt? Who was the ancient goddess Asherah? How did exposure to other empires shape the Hebrew Bible?  William is joined by Francesca Stavrakopoulou, author of God: An Anatomy, to explore the evolution of the deity Yahweh, and Freud's theory that Jewish monotheism was passed down from Ancient Egypt.  Join the Empire Club: Unlock the full Empire experience – with bonus episodes, ad-free listening, early access to miniseries and live show tickets, exclusive book discounts, a members-only newsletter, and access to our private Discord chatroom. Sign up directly at empirepoduk.com. For more Goalhanger Podcasts, head to www.goalhanger.com. Email: empire@goalhanger.com Instagram: @empirepoduk Blue Sky: @empirepoduk X: @empirepoduk Assistant Producer: Imogen Marriott Editor:  Imogen Marriott Social Producer: Charlie Johnson Producer: Anouska Lewis Executive Producer: Dom Johnson Learn more about your ad choices. Visit podcastchoices.com/adchoices

In Episode 584 of the Bible as Literature Podcast, Fr. Marc Boulos explores Luke 9:10 through the Semitic root ס־פ־ר / س־ف־ر (samek-fe-reš / sīn-fāʾ-rāʾ), uncovering a rich biblical ecology of sending, hearing, obeying, recounting, and carrying the word of God.Beginning with a sharp critique of Greek epistemology and the modern assumption that knowledge originates in the human mind, Fr. Marc argues that Scripture presents a radically different orientation. The fool who says "there is no God" is not merely the unbeliever, but the one who enthrones himself in the seat of judgment, making human reason the source of truth. In contrast, the biblical witness portrays humanity not as the author of knowledge but as its recipient, addressed and commanded by God.Tracing the root ס־פ־ר across the Hebrew Bible, the New Testament, and the Qurʾan, Fr. Marc shows how the apostles' "report" in Luke 9:10 is far more than a missionary debrief. Their recounting belongs to the same scriptural pattern found in Abraham's slave, Moses, Ezekiel, Joseph, and the prophets: the slave is sent, encounters God's action, and returns to recount what God has done. The true witness does not testify to his own experience but hands on the command and deed of the Lord.Along the way, Fr. Marc explores the connections between journey (safar), scroll (sefer), scribe (sofer), unveiling, dreams, hearing and obedience (ש־מ־ע / س־م־ع), and the contrast between faithful slaves who carry God's word and false prophets who recount only the dreams of their own hearts. The episode culminates in a powerful reading of Luke 9:10 in which the apostles appear not as religious entrepreneurs reporting their accomplishments, but as slaves who have been found, sent, instructed, and returned to hand back the word they received. The question is not what a person knows, but which way he is turned. ★ Support this podcast on Patreon ★

This week we bring you a conversation between Eric Cohen, president and CEO of Tikvah, and the former vice-president of the United States, Mike Pence. The conversation was recorded before a live audience at the Fund for American Studies, and we are grateful to our friends at TFAS for the invitation and for the work they do: forming young leaders in the principles of individual liberty, free markets, and honorable leadership, and sending them out to advance the cause of a free society in their communities and around the world. The conversation opens where so much American reflection on these questions begins, with George Washington's letters to the Jews of Newport and Savannah—the promise of religious liberty on the one hand, and the vision of America as a providential, almost-chosen nation on the other. Those two ideas do not sit together easily, and Cohen and the vice-president think together about what they mean and how they relate: the biblical sources of the founding, the place of Scripture in American education, the case for school choice and the renewal of the universities, and the meaning of federalism in the conservative project. At the heart of this conversation is a fascinating discussion about American expressions of Christianity. Cohen, speaking as a religious Jew, believes that the strengthening of American Christianity is the surest hope for American renewal, and he also warns that a strain of anti-Semitism now gathering strength on the political right would turn that Christianity to perverse ends. To these comments Vice-President Pence adds his reflections about religious culture, and together, Cohen and Pence arrive at a description of a Hebraic Christianity and a Hebraic America—a country that understands the Hebrew Bible not as an atavistic relic, but as the foundation it has in fact always been. This episode of The Tikvah Podcast is generously sponsored by Jessica and PJ Heyer. If you are interested in sponsoring an episode of The Tikvah Podcast, we invite you to join the Tikvah Ideas Circle. Visit tikvah.org/circle to learn more and join.

Kenny and Mike discuss and spot faith in the latest film by legendary filmmaker Steven Speilberg. Disclosure Day stars Emily Blunt as a Kansas City TV presenter Margaret Fairchild whose life is suddenly changed when she appears to have a neurological breakdown on air. Josh O'Connor co-stars as Cyber Security expert Daniel Kellner who is determined to disclose proof that Governments and other powers have been keeping proof of extra-terrestrial life away from the public. Government agencies race to capture Kellner before he can release the information.  Margaret Fairchild seeks to help Kellner succeed in releasing the information. One of the chief concers about releasing the information is how the public would accept the information that they are not alone as well as the truth that governments have kept this secret.  Faith Issues: Kellner's girlfriend, Jane (Eve Hewson) pushes Kellner if he and those supporting releasing the information have considered the impact on persons including, communities of faith, whether Aliens who may exist on a higher level than humans would impact the Judeo Christian faith in the existance of God, the place of humanity within creation, and if God is soverign over extra-terrestrials. The Hebrew Bible and New Testament teach that humanity is the top of the created order. Genesis 1 teaches God created all of the universe and that humans are created in the image and likeness of God, and Psalm 8 proclaims humans are described as just below the divine. Most theologians would accept that God is God of all the universe including extra-terrestrials. Even without the presence of extra-terrestrials, this conversation can serve to open the consideration of what responsibilities come with being the top of the created orderd, and as Genesis teaches, stewards of God's creation. Created in the image and likeness of God is that which separates humanity from the rest of creation. After considering what the impact of a disclosure of extra-terrestrials should be how should humanity live up to the honor and responsibility of being the highest order of creation  

How does biking through wine country help you better understand the wines? Why has wine held a unique place in the Bible and our culture when so many other foods like milk, olive oil, honey, dates, and pomegranates symbolize abundance and blessing? How do the aromas and complexity of wine create such deep connections to memory in the brain? Why do so many people feel disconnected in modern life despite being more connected than ever? In this episode of the Unreserved Wine Talk podcast, I'm chatting with Professor Mark Scarlata, author of the new book Wine, Soil, and Salvation in the Hebrew Bible and the New Testament. You can find the wines we discussed at https://www.nataliemaclean.com/winepicks.   Highlights What did cycling through French wine country teach Mark about the connection between wine, land, and place? Why did a biblical scholar decide to write a book about wine? What surprised Mark most when he began researching wine in the Bible? Why are wine, soil, and salvation so closely connected in Mark's understanding of scripture? What does Noah's transformation into a "man of the soil" reveal? Why do some commentators criticize Noah's drunkenness when the biblical text itself seems far less concerned with it? What happens when wine is treated as a symbol of community and celebration rather than a source of status and exclusivity? How do wine's aromas connect with the brain and our memories? Why does Mark think modern life leaves people feeling increasingly disconnected from the places where they live? How did wine become such an ordinary yet essential part of daily life in the ancient world?   About Mark Scarlata Mark Scarlata is Senior Lecturer in Old Testament at St. Mellitus College, London. He is also the Vicar-Chaplain at St. Edward, King and Martyr, Cambridge, and the Director of the St. Edward's Institute for Christian Thought. He has spoken on wine and faith internationally and continues to write on the subject.         To learn more, visit https://www.nataliemaclean.com/393.

The 10 Commandments E12 — The common summary of the 9th Commandment is “Do not lie,” a generic prohibition against all kinds of fibs. But the commandment actually reads “Do not bear false witness,” drawing attention to a very specific kind of lying in a communal, legal setting. Many of the other commandments are more general. So why does the 9th Commandment zoom in on truth telling in public, legal settings? In this episode, Jon and Tim explore the 9th Commandment, discovering its underlying value of upholding truth and justice in defense of the most vulnerable in society. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Meanings of “Bearing Witness” and “False” (0:00-23:51) Case Studies in the 42 Commands (23:51-38:07) The Value Beneath the Command (38:07-49:02) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Check out Tim's extensive collection of recommended books. SHOW MUSIC “Church Pews feat. Oly.Lo & wisdm” by Lofi Sunday “Yo” by Lofi Sunday, Just Derrick BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Many of us think of the Bible as a book written in Hebrew and Greek, overlooking the important role of Aramaic—the lingua franca of much of the ancient Near East. In this episode, Helen and Lloyd climb into the Time Machine with Tawny Holm, one of the world's leading experts on Aramaic, to explore the language's history, literature, and cultural significance. Who spoke and wrote Aramaic? What kinds of texts were composed in it? And how can Aramaic literature beyond the Bible help us better understand the Aramaic passages within it?Tawny M. Holm is Professor of Hebrew and Aramaic Studies at Penn State University. Her main research areas are the Hebrew Bible in its Ancient Near Eastern context, early Judaism and Aramaic studies. She is the author of Of Courtiers and Kings: The Biblical Daniel Narratives and Ancient-Story Collections (Eisenbrauns, 2013), and, most recently, Aramaic Literature from Egypt and the Levant, published in May 2026 in SBL's series, Writings from the Ancient World (Volume 30). Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson. 

The Old Testament was not written in a vacuum. It was written inside a world. A world of clay tablets and cuneiform, flood epics and creation myths, law codes carved into stone centuries before Moses climbed the mountain. Dr. Joshua Bowen has spent his career decoding that world. And what he found does not diminish Scripture. It puts it in focus.Dr. Bowen holds a Ph.D. in Assyriology from Johns Hopkins University and is the founder of Digital Hammurabi. He reads Sumerian, Akkadian, and Biblical Hebrew, and has spent years working the primary cuneiform sources that form the ancient backdrop of the Hebrew Bible. In this conversation, we cover the Mesopotamian parallels to Genesis, the flood traditions that predate Noah, the law codes that share striking overlap with the Torah, and the theological genius behind how Israel reworked those traditions to say something no surrounding culture was saying about God.In this episode you will learn:- Why the ancient Near East is essential background for anyone who takes the Bible seriously- How the Enuma Elish and Genesis 1 interact and what that interaction actually means- What the Gilgamesh Epic reveals about the biblical flood narrative and why borrowing an earlier story does not undercut the theology- How the Laws of Hammurabi, Ur-Namma, and Eshnunna relate to the legal material in the Torah- Why the goring ox law appears in nearly identical form across multiple ancient law collections- How Israel used surrounding mythology as a polemic, arguing theologically through the very stories the surrounding nations told- What Genesis 1 is doing in response to the Enuma Elish and why Yahweh does not even have to fight- How the Babylonian exile shaped Israelite identity and the final form of the Hebrew Bible- Why understanding these ancient texts deepens rather than destroys a serious reading of ScriptureGet Dr. Bowen's book:Did the Old Testament Endorse Slavery?: https://www.amazon.com/Did-Old-Testament-Endorse-Slavery/dp/1734358629Explore Digital Hammurabi:https://www.digitalhammurabi.comStay Connected with Johnny Ova:Website: https://johnnyova.comSubscribe on YouTube: https://www.youtube.com/@thejohnnyovaGet Johnny's latest book: The Revelation Reset: https://www.amazon.com/Revelation-Reset-Johnny-Ova/dp/B0C9SFQX4J

There are some strange stories in the Old Testament. This summer we dig into them. Join us for B-Sides: Deeper Cuts from the Hebrew Bible.

Send us Fan MailBefore we dive into the Psalms, we need to understand how the original audience viewed Scripture.The Bible was written in a different language, in a different land, during a different time period. Every time we open its pages, we are stepping into another culture. While God's Word speaks to us today, understanding its original context helps us hear it more clearly.In this episode, we explore what the Bible is: a historical theological narrative. From Genesis to Revelation, Scripture tells one unified story about God working through real people, real places, and real events to reveal who He is and what He is doing in the world.We also examine how Jesus and the Jewish people organized and understood the Scriptures through the Tanakh—the Torah (Law), Nevi'im (Prophets), and Ketuvim (Writings). By looking at the structure of the Hebrew Bible, we discover how these three sections work together to tell one cohesive story and how that arrangement can deepen our understanding of books like Psalms.Finally, we take a fast-paced journey through the Old Testament story. From creation and covenant, to the Exodus, the kingdom, exile, and the promises of restoration, we trace the unfolding story of the God of Israel and His commitment to dwell among His people. Along the way, we see why Israel longed for the coming Messiah and how the Writings—including Psalms—help God's people wrestle with suffering, faithfulness, wisdom, worship, and hope while waiting for God's promises to be fulfilled.This episode lays the foundation for our Psalms series by helping us read Scripture as one unified story centered on God. Understanding that larger story will help us better understand where the Psalms fit, what questions they are addressing, and how they continue to shape the faith of God's people today.Parents: As you listen, consider asking your children, "What do you think the Bible is about?" Their answer may open the door to conversations about how all of Scripture points to God's faithfulness and His desire to dwell with His peopleJoin us for a summer of Psalms.  If you want the FREE hand outs that go along with this series, sign up for our newsletter at our website. Our website is The Context and Color of the BibleWe are on Facebook - The Context and Color of the Bible | FacebookWe are on Instagram - @contextandcolorofthebibleWe are on YouTube - The Context and Color of the Bible - YouTubeMusic: Tabuk by Kevin MacLeod Link: https://incompetech.filmmusic.io/song/4453-tabukLicense: http://creativecommons.org/licenses/by/4.0/

In this episode of The UpWords Podcast, host Jean Geran sits down with biblical scholar Seth Whitaker to explore a question at the heart of Christianity's origins: how do Jews and Christians read Scripture differently—and what holds their interpretive traditions together?Drawing on his doctoral research at the University of St Andrews on the use of the Psalms in the book of Hebrews, Seth argues that the earliest followers of Jesus were Jews wrestling with their own religious heritage in light of the Messiah. Rather than a clean break, he traces a story of deep continuity — one in which the God of Abraham, Isaac, and Jacob is the same God who raised Jesus from the dead.Jean and Seth examine why the Old Testament can feel “more vengeful” than the New, and why that contrast is more caricature than reality. Seth offers a striking image: Scripture is not a flat plain where every verse carries equal weight, but a landscape of mountains and valleys, with high peaks of revelation — like God revealing himself as “abounding in steadfast love” at Sinai — that give us a vantage point on the harder passages.The conversation also draws on a previous UpWords episode with AJ Levine to consider what Christians might learn from Jewish interpretive practices: the “70 faces” of Scripture, a comfort with multiple readings, and the practice of reading sacred texts in community as a guard against going off the rails. Seth closes by tracing how rabbinic Judaism and early Christianity gradually defined themselves over and against one another — shaped by events like the expulsion of Jews from Rome, the destruction of the Temple in 70 CE, and the Bar Kokhba revolt — and why he encourages readers to approach the Hebrew Bible less like a prophecy-fulfillment checklist and more like an ongoing dialogue.Whether you've wondered how Christianity emerged from Judaism, struggled with the difficult passages of the Old Testament, or simply want a richer way to read sacred texts, this conversation offers thoughtful insight and plenty to ponder.YOU WILL LEARNWhy every New Testament author was a Jew making sense of an inherited tradition — and why that changes how we read Christian originsEschatology as a central interpretive lens: how “the last things” reshaped the way early believers read their ScripturesThe same God, not two: pushing back on the ancient Marcionite split between the God of the Old and New TestamentsSinai as a “mountain peak” — God's mercy to the thousandth generation versus judgment to the third and fourthScripture as mountains and valleys, not a flat plain of equal-weight proof textsLove and judgment appear in both Testaments — including in the Psalms and in the teaching of JesusThe “70 faces” of Scripture and what Christians can learn from Jewish interpretation in communityHow the early church's patience, love, and care across class lines set it apart in Rome Three historical turning points that drove Judaism and Christianity apart: the expulsion of Jews from Rome (49 CE), the destruction of the Temple (70 CE), and the Bar Kokhba revolt (135 CE)The Septuagint, Isaiah 7:14, and how competing authoritative texts shaped competing interpretationsReading the Hebrew Bible as a dance and dialogue rather than a prophecy-fulfillment checklistABOUT THE GUESTSeth Whitaker is a New Testament scholar who completed his PhD at the University of St Andrews, where he worked with David Moffitt on the Epistle to the Hebrews. His research focuses on Christian origins and how the New Testament authors interpreted the Hebrew Bible and the Septuagint. His book, Eschatology and the Use of Psalms in Hebrews: Songs for the Last Days, is published by Bloomsbury T&T Clark in the Library of Second Temple Studies.RESOURCES MENTIONEDEschatology and the Use of Psalms in Hebrews: Songs for the Last Days — Seth Whitaker (Bloomsbury T&T Clark)The Patient Ferment of the Early Church — Alan KreiderPrevious episode of The UpWords Podcast with AJ Levine on Jewish and Christian readings of ScriptureSend us Fan MailCONNECT WITH USSubscribe to The UpWords Podcast wherever you listen to podcasts and visit slbf.org/studio to learn more about our work at the intersection of faith, the academy, and the marketplace.This episode was created by the SLBF STUDIO at Upper House.Produced by Daniel Johnson and Dave ConourEdited by Dave Conour

To celebrate the summer, Chris and Alex take another trawl through the Fantasy/Animation archive to pick out some of their favourite past instalments of the podcast. For this first archive episode for 2026, they turn to their discussion of The Prince of Egypt (Brenda Chapman, Steve Hickner & Simon Wells, 1998) that took place way back in March 2021 that featured the insights of biblical scholar and broadcaster Francesca Stavrakopoulou, who is Professor of Hebrew Bible and Ancient Religion at the University of Exeter. Listen again at their analysis of this 1998 cel-animated and CG epic that took in conversations about musicality, animated adaptations, star voices, spectacle, and myth-making, as well as the film's contribution to the industrial standing of DreamWorks as a successful Hollywood studio, the politics of white-washing and colour-coding, and the stylistic mobilisation of Christian iconography. **Fantasy/Animation theme tune composed by Francisca Araujo** **As featured on Feedspot's 25 Best London Education Podcasts** **As featured on MillionPodcast's Best 10 UK Animation Podcasts and Best 60 Movie Podcasts in the UK**

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsFull BibliographyAdler, Yonatan. The Archaeology of Purity: Archaeological Evidence for the Observance of Ritual Purity in Ereẓ-Israel from the Hasmonean Period until the End of the Talmudic Era. PhD diss., Bar-Ilan University, 2011.Adler, Yonatan. The Origins of Judaism: An Archaeological-Historical Reappraisal. New Haven: Yale University Press, 2022.Ambrose of Milan. On the Mysteries.Ambrose of Milan. On the Sacraments.Augustine of Hippo. On Baptism, Against the Donatists.Augustine of Hippo. On the Merits and Forgiveness of Sins, and on the Baptism of Infants.Bradshaw, Paul F. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. 2nd ed. Oxford: Oxford University Press, 2002.Bradshaw, Paul F., Maxwell E. Johnson, and L. Edward Phillips. The Apostolic Tradition: A Commentary. Minneapolis: Fortress Press, 2002.Cyril of Jerusalem. Catechetical Lectures.Davies, J. G. The Architectural Setting of Baptism. London: Barrie and Rockliff, 1962.Dölger, Franz Joseph. The Sun of Justice: The Christian Cult of the Sun and the Baptismal Orientation. Relevant for eastward prayer, solar symbolism, and baptismal orientation.Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: Eerdmans, 2009.Finn, Thomas M. Early Christian Baptism and the Catechumenate: Italy, North Africa, and Egypt. Collegeville: Liturgical Press, 1992.Finn, Thomas M. Early Christian Baptism and the Catechumenate: West and East Syria. Collegeville: Liturgical Press, 1992.Hippolytus. The Apostolic Tradition. Attribution debated, but still important for reconstructing early baptismal practice.Jensen, Robin M. Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions. Grand Rapids: Baker Academic, 2012.Johnson, Maxwell E. The Rites of Christian Initiation: Their Evolution and Interpretation. 2nd ed. Collegeville: Liturgical Press, 2007.Josephus. Jewish Antiquities, Book 18.Justin Martyr. First Apology.Kavanagh, Aidan. The Shape of Baptism: The Rite of Christian Initiation. Collegeville: Liturgical Press, 1978.Kazen, Thomas. Studies on John the Baptist, ritual immersion, and purity in early Judaism.Klawans, Jonathan. Impurity and Sin in Ancient Judaism. Oxford: Oxford University Press, 2000.Klawans, Jonathan. Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism. Oxford: Oxford University Press, 2006.Lawrence, Jonathan David. Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature. Atlanta: Society of Biblical Literature, 2006.Lietzmann, Hans. Mass and Lord's Supper: A Study in the History of the Liturgy. Relevant for early worship, initiation, and Eucharistic entry.Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven: Yale University Press, 1983.Regev, Eyal. Studies on Qumran, ritual purity, and Jewish sectarian practice.Riley, Hugh M. Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan. Catholic University of America Press, 1974.Schmemann, Alexander. Of Water and the Spirit: A Liturgical Study of Baptism. St. Vladimir's Seminary Press, 1974.Spinks, Bryan D. Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent. Ashgate, 2006.Spinks, Bryan D. Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices. Ashgate, 2006.Tertullian. On Baptism.The Didache.Turner, Victor. The Ritual Process: Structure and Anti-Structure. Useful for liminality and rites of passage, though not baptism-specific.Van Gennep, Arnold. The Rites of Passage. Useful for initiation structure, separation, liminality, and incorporation.Whitaker, E. C. Documents of the Baptismal Liturgy. SPCK, 1970.Yarnold, Edward. The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century. Collegeville: Liturgical Press, 1994.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

What if the Old Testament prophets weren't just messengers who received words from God, but participants in His heavenly court? That's the proposal Dr. Michael Heiser put forth in his works on the divine council. The Remnant Radio explores this perspective, walks through the texts, and works out what it means for how we think about prophecy today.ABOUT THE EPISODE:Dr. Michael Heiser put forth the interpretative framework that the Old Testament prophets participated in Yahweh's divine council, and access to that court is what distinguished the genuine prophet from the counterfeit. The claim from The Unseen Realm: "True prophets have stood and listened in Yahweh's divine council; false prophets have not." Heiser's proposal focuses on the word sōd, appearing in Jeremiah 23:18 as the sōd YHWH, "the council of Yahweh," and describes what the Hebrew Bible presents as Yahweh's heavenly assembly. Jeremiah deploys it as the credibility test for prophets: the genuine ones have stood in it. The false have not. If that reading is right, the prophetic calling in the Old Testament was more than hearing a message from God. Rather, it was about access to the divine council - admission into the throne room of God. The concept finds support across multiple texts. Amos 3:7 declares that God does nothing without first revealing his counsel to the prophets, and the council scenes throughout the Hebrew Bible show a relationship that is consistently dialogical. Isaiah is caught up into the council of YHWH so that he can give an answer. He doesn't passively receive a scroll. He's present in a scene (seraphim, a throne, a voice asking "Who will go?"), and he responds. This idea matters for the body of Christ right now. The continuationist world is navigating real questions about prophetic legitimacy, accountability, and what it actually means to carry a word from God. Heiser's framework gives us a biblical-theological foundation for those conversations that goes deeper than most of what's currently in circulation. If the sōd YHWH is the dividing line between true and false prophecy in Jeremiah 23, that has implications we haven't fully worked out yet.This episode walks through the key texts and what it means for how we think about the prophetic today.0:00 – Introduction3:05 – Divine Council Overview10:44 – Prophets in the Council14:26 – Adam, Enoch, Noah17:55 – Moses and Prophets20:51 – Isaiah, Ezekiel, Jeremiah23:41 – True vs. False Prophets32:46 – New Covenant Implications43:56 – Democratization of the Spirit45:33 – Warning: Heavenly TravelPLAYLIST OF DR. MICHAEL HEISER EPISODES: https://www.youtube.com/playlist?list=PLMsjeViSScFGvabVTMdkZJffia17pz7CvSubscribe to The Remnant Radio newsletter and receive our FREE introduction to spiritual gifts eBook. Plus, get access to: discounts, news about upcoming shows, courses and conferences - and more. Subscribe now at TheRemnantRadio.com. Support the showABOUT THE REMNANT RADIO: The Remnant Radio exists to equip believers who are hungry for the radical middle of both Word and Spirit. Subscribe for twice-weekly content on theology, church history and the gifts of the Spirit.

The 10 Commandments E11 — The 8th Commandment, “Do not steal,” seems straightforward enough. But why does God forbid theft in ancient Israel? What harm can come to a community where people's property is always vulnerable? And what lies beneath the surface of our desire to take from our neighbor what doesn't belong to us? In this episode, Jon and Tim unpack the eighth command, discovering its deeper invitations to contentment, generosity, and stewardship. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Consequences for Stealing in Ancient Israel (0:00-15:22) The Belief Beneath Stealing (15:22-28:38) Stewarding Our Neighbor's Stuff (28:38-45:27) Concluding Thoughts (45:27-52:49) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Check out Tim's extensive collection of recommended books. SHOW MUSIC “Chillbop” by Lofi Sunday feat. Me & the Boys “Old Record” by Lofi Sunday feat. Marc Vanparla “Warm Hugs” by Lofi Sunday feat. Cassidy Godwin BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Most parents think their kids are pretty great. That makes sense. But if your son is the messianic savior of the world, the bragging rights are kind of through the roof. And that's what we get in Hebrews 1. The claim here is that God told the prophets about Jesus, and now all those awesome prophesies have come true. And Hebrews 1 seems to be bringing receipts. It quotes from all over the Hebrew Bible to point to Jesus being the begotten son and to say that angels will worship him. The question is: is that what those passages actually meant? Were they really pointing to Jesus? Then, we're taking a look at one of the weirder ancient Christian texts. It's called The Shepherd of Hermas, and for quite a while in the ancient world, it was considered scripture. So what's going on with this text? Was it a real contender to be included in the canon, or did it never stand a chance? ---- For access to an early, ad-free version of every episode of Data Over Dogma, exclusive content, and the opportunity to support our work, please consider becoming a monthly patron at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/DataOverDogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠      Follow us on the various social media places: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/DataOverDogmaPod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.twitter.com/data_over_dogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Have you ordered Dan McClellan's New York Times bestselling book ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Bible Says So⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ yet??? Learn more about your ad choices. Visit megaphone.fm/adchoices

The book of Judges gives us some of the most intriguing and tragic characters in all of the Hebrew Bible: Deborah, Gideon, Jephthah and Samson. But what did it mean to be a 'judge' in ancient Israel? To find out, Helen and Lloyd take a trip in the Biblical Time Machine with Dr Brandon Hurlbert.Dr Brandon Hurlbert (PhD, Durham University) is a teaching fellow in Hebrew Bible and Ethics at Durham University. His thesis explored the possibilities of reading the book of Judges as Christian Scripture. He is a research associate at the Centre for the Study of Biblical Violence and co-host of The Two Cities Podcast, and his other research interests include the Bible and Film and biblical reception history. If you would like access to our bonus episode and the chance to be a backstage guest, consider joining our Time Traveller's Club at patreon.com/biblicaltimemachine for just $5 a month (think of it as $1.25 per episode).Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson. 

Melchizedek appears just three times in the entire Bible. Twice in the Hebrew Bible. Once in the New Testament. And yet entire priesthoods, theological systems, and centuries of Christian doctrine have been built on top of this one figure. So who was he really? And what if the text was changed to hide his true identity?Dr. Robert Cargill, Associate Professor of Classics at the University of Iowa, former editor of Biblical Archaeology Review, and one of the most recognized biblical archaeologists in the world, sits down to walk us through the evidence. His Oxford University Press book argues that Melchizedek was originally the king of Sodom, and that ancient scribes deliberately altered Genesis 14 to distance Abraham from a city God would later destroy. That single scribal edit sent ripple effects through the Psalms, into the book of Hebrews, and straight into the foundation of Christ's priesthood. This conversation takes you inside the Hebrew text, into the caves of Qumran, through the Dead Sea Scrolls and the Pseudepigrapha, and into the hard question of what archaeology can and cannot prove about the Bible.In this episode you will learn:- Why Melchizedek is one of the most leveraged figures in biblical history and how different groups used him for their own purposes- The textual and grammatical evidence that Melchizedek was originally the king of Sodom, not the king of Shalem- Why scribes changed a single word in Genesis 14:18 and how that edit reshaped centuries of theology- How the tithe in Genesis 14 may have gone the opposite direction from what English translations suggest- What the Dead Sea Scrolls actually are and why they changed how scholars read the Bible- What the Pseudepigrapha (1 Enoch, Jubilees, the Genesis Apocryphon) reveal about what Second Temple Jews actually believed- How the book of Enoch rewrites the flood story to solve an ethical problem in Genesis 6- The most common types of bogus archaeological claims and how to spot them- Real archaeological discoveries that illuminate the biblical text, from the seal of Hezekiah to the Tel Dan inscription- Why Dr. Cargill believes archaeology should never be used as a tool for evangelism- The story of the Greek Orthodox archaeologist whose answer about faith and science changed everythingDr. Robert Cargill's Books:Melchizedek, King of Sodom: How Scribes Invented the Biblical Priest-King (Oxford University Press) - https://a.co/d/0e3LmMWEThe Cities That Built the Bible (HarperOne) - https://a.co/d/04VqTMt6Dr. Cargill's Website: bobcargill.comDr. Cargill's YouTube: https://www.youtube.com/@UC6TIKnUUWEhh1nspJ62komg Stay Connected:Website: Johnnyova.comSubscribe on Youtube: https://www.youtube.com/@thejohnnyovaGet my book! The Revelation Reset: https://www.amazon.com/dp/B0DZSM695Y

In this episode, Fr. Marc Boulos explores the profound connection between the Qurʾanic account of Adam as khalīfa (خليفة), Paul's teaching on κοινωνία (koinonia), the biblical function of stewardship, and Luke 9:7–9, where Herod is troubled by reports concerning Jesus.Why is Herod perplexed? Why does Scripture repeatedly shift attention away from the identity of the messenger and back toward the command of the One who sent him?Drawing on the Qurʾan, the Hebrew Bible, and the New Testament, Fr. Marc argues that the central conflict in Scripture is not ignorance but rebellion. Like Iblīs before Adam, Herod hears the command but refuses to bow. He seeks understanding through sight, observation, and human judgment, while Scripture consistently calls human beings to hear, obey, and cross.The episode also examines the fundamental conflict between the biblical framework and the Greek philosophical tradition. Plato teaches that man escapes the cave through contemplation and attains truth through a clearer vision of reality. Aristotle locates perfection in the Unmoved Mover, the highest principle understood through intellectual contemplation. In both cases, salvation is associated with sight, understanding, and ascent.Scripture presents the opposite movement. Abraham does not contemplate, he crosses. Israel does not speculate, it crosses the sea. Elijah does not discover truth within the cave, he leaves the cave under command. The prophets are not enlightened by self-reflection but confronted by the word of the Most High. The biblical problem is therefore not lack of knowledge but refusal to submit. The obstacle is not ignorance but rebellion.Herod's διαπορία (diaporia), his inability to find a way through, becomes the literary embodiment of this conflict. He seeks a passage through observation, evidence, and human reasoning, yet the only crossing available is obedience. Like Iblīs before Adam, he refuses to bow before a command that God has placed into the hands of another. Thus Luke's Gospel and the Qurʾanic account of Adam converge on the same question:Will you submit to the One who sent the messenger?The messenger may disappear. The steward may pass away. The shepherd may fall. But the command of the Most High continues to cross the Arabah. ★ Support this podcast on Patreon ★

When I was seventeen, I drove my parents' conversion van home from a party with a six-pack in my system and a freshly-dented bumper on a stranger's parked car. The officer who arrived at our house decided not to charge me with driving under the influence. He told me to go inside and sleep it off. I have thought about that night for thirty-five years.This episode is an essay reading. The material is personal. Three stories from my reckless adolescence in Richmond, Virginia, told plainly. The drinking and driving. The LSD afternoon at a Goochland County rock quarry. The way my parents finally put me in rehab and the way I was outraged when they did. I survived my adolescence on a margin of unearned protection that I did not deserve, and the survival did not feel, then, like the gift it was.The essay turns to the strangest passage in the Hebrew Bible. Genesis 32. Jacob wrestling the man who turns out to be God, holding on through the dislocated hip, refusing to let go without the blessing. The man gives Jacob a new name. Jacob leaves with a permanent limp. The limp is, in the strange grammar of the story, the proof that the blessing was real.The argument the essay makes is the argument the book it comes from rests on. The crisis of being nobody is not solved by the world finally recognizing you. The world is busy. The crisis is solved by the wrestling. The wrestling produces a self that can speak. The wrestling produces the work. The wrestling produces a person who has something to say because they have done the work of finding out what they are.The blessing is real. The limp is yours forever. So is the name.→ The Crisis of Being Nobody: forthcoming late 2026 from Crossroads Press → Submit a project: crossroadspublishing.group/inquire → Subscribe to The Descent: chadprevost.substack.com → Book a discovery call: Calendly here Get full access to The Descent at chadprevost.substack.com/subscribe

In this episode we talk with our most frequent guest, Dr. Ronn Johnson. We discuss how the ancient and early church spoke on, dealt with, and developed the idea of Trinitarian doctrine.Dr. Ronn Johnson has a Ph.D. in Bible Exposition from Dallas Theological Seminary. His dissertation on the created gods of the Old Testament (“The Old Testament Background for Paul's Principalities and Powers”) provided him the opportunity to research the divine council worldview of the Hebrew Bible and apply it to New Testament exegesis. Ronn has taught Bible and theology courses at the college level for over 20 years, has pastored two churches in the Minneapolis area for fifteen years. He is also a sitting board member at the Dr. Michael S. Heiser Foundation and is also the Biblical Scholar for the Divine Council Worldview Podcast.Dr. Ronn has been known to ruffle a few evangelical feathers. He consistently urges Christians to remember and consider the ancient worldview of the Scriptures. He emphasizes that it does not always align with modern Western ideas that have been handed down through tradition, denominational creeds, or church statements. This is why we love and listen to him.Check out Dr. Ronn on the Divine Council Worldview Podcasthttps://open.spotify.com/show/4UdkIcEWNTw9EoniNWSa4eConnect with us:Social: Instagram.com/behindthecurtainpcYoutube.com/btcmysteriesTikTok.com/btcmysteriesEmail: behindthecurtainpc@gmail.comMusic in this episode: Opening & Closing track"80's Synth" By AlexHulgin

On this episode of Shoulder to Shoulder, Pastor Doug Reed and Rabbi Pesach Wolicki welcome Rabbi Elie Mischel to discuss his provocative new book, Countdown: American Jews and God's Plan for Redemption. At the center of the conversation is one of the most uncomfortable questions in modern Jewish life: the issue of "dual loyalty." Can Jews fully belong to America while remaining faithful to the Jewish mission centered in Israel? And what happens when rising antisemitism forces that question into the open? Rabbi Mischel makes the controversial argument that Judaism is not fundamentally a religion at all, but a nationhood rooted in the Bible, the Land of Israel, and a collective historical destiny. Drawing on the stories of Abraham, the Exodus, and the Book of Esther, he argues that many American Jews are confronting the same identity crisis faced by Persian Jewry thousands of years ago: are they Americans who happen to be Jewish, or Jews temporarily living in America? The discussion explores Zionism, assimilation, exile, redemption, Tucker Carlson, the modern accusation of dual loyalty, and why Rabbi Mischel believes the current moment may be a turning point for the future of American Jewry. The episode also examines the growing crisis of biblical literacy among both Jews and Christians, and why recovering the Hebrew Bible is essential for understanding Israel and the moral struggles of our time. Check out The Israel Bible YouTube channel. Join Doug and his family as they prepare to move to Israel by watching The Reeds Are Here on YouTube. Watch Shoulder to Shoulder along with Pesach's other fantastic content on his YouTube channel.

Welcome to the Oceanside Sanctuary sermon podcast, where we celebrate the intersections of Jesus, justice, and joy. In this week's episode, co-lead minister Jason Coker kicks off a new teaching series: The Spirit of Action. Focusing on Acts chapter 2 and Pentecost Sunday, Jason explores the ancient imagery of God's power represented as wind and fire. He challenges listeners to see the Holy Spirit not as a consuming, destructive force or an exclusive club, but as a boundless power that burns away the social constructs dividing us. Through personal reflections—from childhood memories of the fierce Santa Ana winds to a poignant interfaith encounter at a local Islamic Center vigil—Jason highlights how God's uncontainable Spirit seeks to empower all people. Tune in to hear how this power helps us overcome barriers of race, ethnicity, gender, sexuality, and religion so we can truly love one another and enhance human flourishing. To learn more about our community or to support the work we do, visit us at oceansidesanctuary.org Chapters (00:00:00) - The Spirit of Action(00:02:20) - Acts chapter 2(00:04:35) - The Power of Santa Ana's(00:07:42) - The Power of God in the Hebrew Bible(00:14:22) - The Spirit of God comes to the Jews(00:23:28) - The Power that Does Not Consume(00:27:06) - A Muslim Woman Asked Why She Can't Call Her Father in Her(00:32:58) - Sunday TV Reaching

The 10 Commandments E10 — The short commandment, “Do not commit adultery,” assumes that every marriage is vitally important and just as worth protecting as a human life. But why is a marriage covenant so important in the Bible? The biblical authors consider marriage to be a great mystery that points to something cosmic: God's faithful commitment to humanity. In this episode, Jon and Tim explore the meaning of marriage in the Bible, and how its deeper values are relevant to both married and unmarried people. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Defining Adultery and Reflecting on its Penalty (0:00-15:00) Israel's Unique Prohibitions Against Adultery (15:00-25:08) Genesis 1-2's Meditations on Man and Woman as One  (25:08-42:42) Marriage as a Reflection of God's Covenant with His People (42:42-53:54) Recap and Sacrificial Love as the Highest Value (53:54-1:07:04) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Being God's Image: Why Creation Still Matters by Carmen Joy Imes “Grace – therefore, Holy” - sermon by Timothy Keller Check out Tim's extensive collection of recommended books. SHOW MUSIC “Purple Clouds” by Lofi Sunday feat. Marc Vanparla “Faithful” by Lofi Sunday feat. Marc Vanparla “Be Like Water” by Lofi Sunday feat. Zairis TéJion BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

We all have a kingdom. Within it, our authority isn't limited to internal thoughts, emotions, and desires—but includes our external realm where what we say goes. The problem is, chaos often comes against our attempts to order our external reality. That's because while we live in a love story, it is set in a world at war. John, Blaine, and Allen explain what the Chaos Dragon is, why C. S. Lewis believed there is no neutral ground in this world, and how boundary lines affect the reach of our rule.Show Notes: The book referenced is Addiction and Grace by Gerald May. The Bible that was quoted from is The Hebrew Bible by Robert Alter. Send your questions about this series to questions@WildatHeart.org.Keywords: Christianity, Prayer, Spiritual Warfare_______________________________________________There is more.Got a question you want answered on the podcast? Ask us at Questions@WildatHeart.orgSupport the mission or find more on our website:WildAtHeart.org  or on our app.Apple: Wild At Heart AppAndroid: Wild At Heart AppWatch on YouTubeThe stock music used in the Wild at Heart podcast is titled “When Laid to Rest” by Patrick Rundblad and available here.More pauses available in the One Minute Pause app for Apple iOS and Android.Apple: One Minute Pause AppAndroid: One Minute Pause App

Did the biblical authors believe in a divine council of heavenly beings surrounding God? In this episode, Dru Johnson sits down with Hebrew Bible scholar Jamie Duguid to unpack one of the most controversial debates in modern biblical scholarship: the meaning of “sons of God” in Deuteronomy 32 and the growing influence of Michael Heiser's Divine Council worldview. The conversation explores the Hebrew phrase bene elohim, the Divine Council interpretation of Deuteronomy 32:8, and whether the Bible presents Yahweh as ruling among other divine beings. Duguid and Johnson examine the textual evidence behind the debate, including the Masoretic Text, the Septuagint, the Dead Sea Scrolls, the Samaritan Pentateuch, Syriac translations, and Isaiah 40–55. They also discuss Genesis 6, Psalm 82, angels, demons, ancient Near Eastern religion, monotheism vs. henotheism, and why the Divine Council framework has become so influential through scholars like Heiser. If you've wondered whether the Bible teaches the existence of other gods, spiritual powers, or a heavenly council, this episode offers a careful, scholarly, and deeply accessible exploration of one of the Bible's most fascinating theological questions.   Read more of Dr. Duguid's work here: https://www.quaerendum.com/   We are listener supported. Give to the cause here: https://hebraicthought.org/give For more articles: https://thebiblicalmind.org/ Social Links: Facebook: https://www.facebook.com/HebraicThought Instagram: https://www.instagram.com/hebraicthought Threads: https://www.threads.net/hebraicthought X: https://www.twitter.com/HebraicThought Bluesky: https://bsky.app/profile/hebraicthought.org Chapters: 00:00 Introduction to the Divine Council Debate 07:14 Understanding Elohim and Divine Beings 13:22 The Role of the Divine Council in Scripture 18:52 The Importance of the Masoretic Text 24:55 Exploring Alternative Texts: Septuagint and Samaritan Pentateuch 31:04 The Impact of the Dead Sea Scrolls on Biblical Texts 33:21 Exploring the Dead Sea Scrolls 35:39 Textual Variations in Biblical Manuscripts 40:11 Theological Implications of Textual Differences 45:18 Assessing the Nature of Divine Beings 51:57 Reconceptualizing Godhood in Scripture 56:57 Critiques and Responses to Heiser's Work  

The 10 Commandments E9 — We're now entering the second half of the 10 Commandments, where God guides Israel in how to relate to one another. The 6th Commandment is often translated “Do not murder.” However, the Hebrew word translated as "murder" can also be translated as "kill," which refers to both the premeditated and the unintentional taking of human life. So is this command saying not to kill at all? In this episode, Jon and Tim unpack the sixth command, highlighting the Bible's ideal of valuing and protecting all life, even as things get increasingly complicated outside of Eden. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS The 6th Commandment and the Broad Meaning of Ratsakh (0:00-25:52) The Cosmic Value of Life (25:52-36:29) Accountability for Taking Life (36:29-1:00:32) THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. The Ten Commandments: Interpretation: Resources for the Use of Scripture in the Church by Patrick D. Miller  Check out Tim's extensive collection of recommended books. SHOW MUSIC “Pure Joy ft. John Lee” by Lofi Sunday “Gentle Lamb” by Lofi Sunday, Yoni Charis BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

What if almost everything you were taught about Old Testament purity laws was wrong?Most Christians hear "impurity" and immediately think sin. We've been taught that the purity system was about moral failure, that sacrifice was primitive and empty, and that Jesus came to sweep the whole oppressive thing away. Dr. Jonathan Klawans, Professor of Religion and Jewish Studies at Boston University, says we've collapsed two completely different categories into one confused mess, and it's been distorting how we read the Bible for centuries.In this conversation, Dr. Klawans walks us through the critical distinction between ritual impurity and moral impurity, two systems the Hebrew Bible treats as entirely separate. Ritual impurity comes from things like childbirth, menstruation, and touching a corpse. These aren't sins. They're natural, unavoidable, sometimes even commanded. Moral impurity is something else entirely: idolatry, sexual transgression, bloodshed. These defile the land, pollute the Temple, and if left unaddressed, drive out God's presence.We dig into why the prophets weren't rejecting sacrifice but calling out theft and injustice. We explore how sacrifice functioned as imitatio Dei, the imitation of God, from the careful shepherding of unblemished animals to the priest examining the kidneys and heart. We discuss how both Christian and Jewish traditions have imposed later theological frameworks onto ancient texts, and what it costs us when we do. And we ask the hard question: What was Jesus actually doing when he interacted with purity and the Temple?Dr. Klawans is the author of four books with Oxford University Press, including the award-winning Impurity and Sin in Ancient Judaism and Purity, Sacrifice, and the Temple. In this episode, you will learn:- The difference between ritual impurity and moral impurity and why conflating them causes so much confusion- Why becoming ritually impure was sometimes unavoidable and even commanded- How moral impurity defiles the land and the Temple, and what happens when it goes unaddressed- What the prophets were actually criticizing when they seemed to reject sacrifice- How sacrifice functioned as imitatio Dei, imitating God through the entire process- The role of sacrifice in attracting and maintaining God's presence- How supersessionist frameworks (both Christian and Jewish) distort our reading of ancient sources- What really happened to Judaism after the Temple's destruction in 70 AD- How to understand Jesus's interactions with purity and the TempleBOOKS:Purity, Sacrifice, and the Temple: https://a.co/d/0bXkmvkjImpurity and Sin in Ancient Judaism: https://www.amazon.com/Impurity-Ancient-Judaism-Jonathan-Klawans/dp/0195177657Boston University Faculty Page: https://www.bu.edu/religion/faculty/jonathan-klawans/STAY CONNECTED:Website: johnnyova.comSubscribe on Youtube: https://www.youtube.com/@thejohnnyovaThe Revelation Reset: https://www.amazon.com/Revelation-Reset-Reclaiming-Optimistic-Eschatology-ebook/dp/B0D2TXFX3J

This guide covers the readings appointed in the Revised Common Lectionary for the Day of Pentecost, Year A, falling on May 24, 2026. Pentecost is the fiftieth day of the Easter season — the Sunday on which the church remembers the coming of the Holy Spirit. The lectionary offers several choices at three of the four reading positions this day, which can be confusing. The note below explains the options, and this guide covers all of them.A note on the options (just so you'll know): The lectionary for Pentecost offers these choices. (1) First Reading: Acts 2:1–21 or Numbers 11:24–30. (2) Epistle: 1 Corinthians 12:3b–13 or Acts 2:1–21 (Acts moves to the epistle slot when Numbers is used as the first reading, so Acts is read either way). (3) Gospel: John 20:19–23 or John 7:37–39. The Psalm (104:24–34, 35b) has no alternative. Most congregations will use Acts 2 as the first reading; this guide treats Acts 2 as primary and gives full coverage to all the alternatives.The ReadingsActs 2:1–21First Reading (Primary Option) — The Day of PentecostSummaryOn the day of Pentecost, the followers of Jesus are gathered together when the Spirit arrives with the sound of rushing wind and what looks like fire resting on each of them. They begin speaking in languages other than their own. A crowd gathers — devout Jewish pilgrims in Jerusalem for the festival from many different countries — and to their astonishment each person hears the disciples speaking in their own native language. Some are amazed; others mock the disciples as drunk. Peter stands up and addresses them, explaining that what they are seeing is the fulfillment of the prophet Joel's promise: in the last days God will pour out the Spirit on every kind of person, crossing the usual lines of age, gender, and social status, and everyone who calls on the name of the Lord will be saved.Pentecost by Kseniya LaptevaKey Ideas for Preaching1. The miracle at Pentecost is, very specifically, a miracle of communication across difference. The disciples do not all speak one universal language that everyone somehow understands. They speak many languages — the actual languages of the people standing in the crowd. The Spirit does not erase cultural and linguistic differences; it crosses them. What might it look like for your congregation to take this seriously? Real welcome is not everyone becoming the same. It is everyone being met in their own voice.2. Peter's quotation from the prophet Joel insists that the Spirit is poured out on everyone: sons and daughters, young and old, those at the top of the social order and those at the bottom. Every line that might limit who has access to God is named and crossed. Which of those lines does your congregation still tend to observe, even without meaning to? Where might the Spirit be inviting you to cross one?3. The crowd's first reaction is mockery. When the Spirit moves, it sometimes produces confusion and ridicule before it produces understanding. That is worth naming honestly for a congregation that might expect a movement of God to look tidy. What if your people's discomfort with something new is not a sign that God is absent, but a sign that something is actually happening?4. The text begins by saying the disciples were all together in one place. That gathering is named as the setting in which the Spirit arrives. The Spirit is not poured out on scattered individuals here — it comes upon a gathered community. What does this say about why it still matters to show up, to be present together, in a culture that often treats faith as a private matter?Significant Cautions• Pentecost is sometimes called the birthday of the church. That phrase can give the impression that God was not at work among people before this moment, or that the Jewish community from which the church grew has somehow been left behind. Neither is true. Peter grounds the whole event in Jewish prophecy. The church does not replace something old; it grows out of it.• The mockers in the crowd are easy to dismiss as villains or to use as a foil for the faithful. But they are not really villains — they are genuinely confused by something they have never seen before. Be careful about setting up a sharp us-versus-them dynamic between the believers and the skeptics.• The promise that everyone who calls on the Lord will be saved is a quotation Peter draws from Joel and applies to this specific moment. Be careful about lifting it out of the story and turning it into a simple formula that ignores the communal witness and the changed lives that surround it in the rest of Acts.Numbers 11:24–30First Reading (Alternative Option) — The Spirit Shared with the EldersSummaryMoses, worn down by the burden of leading Israel through the wilderness, has cried out to God for help. God tells him to gather seventy elders at the tent of meeting and shares some of the spirit resting on Moses with them, and they begin to prophesy — though only this one time. Two of the elders, Eldad and Medad, had stayed back in the camp rather than coming to the tent, and the spirit comes upon them there too. Joshua, Moses's assistant, is disturbed and asks Moses to stop them. Moses refuses, saying he wishes all of God's people were prophets and that God would put the Spirit on every one of them.Key Ideas for Preaching1. Moses's wish — that all the Lord's people would be prophets — is exactly what Pentecost finally delivers. If you are preaching both this text and Acts 2, you can draw that line clearly. What Moses longed for, the Spirit at Pentecost gives. The Spirit is no longer reserved for a few special leaders. What might change in your congregation if people actually believed that the Spirit had been given to all of them, not just to the clergy?2. Eldad and Medad receive the Spirit out in the camp, away from the official gathering, without having done the expected thing of showing up at the tent. The Spirit moves where it wants. Joshua wants to stop them; Moses refuses. Where in your congregation, or your community, is the Spirit clearly at work in places or people you would not have predicted? Are you paying attention, or are you trying to call them back to the tent?3. Moses's response to Joshua shows a kind of leadership that is not threatened by other people receiving what he has. He does not protect his role; he gladly shares it. Many leaders in church and elsewhere quietly fear that empowering other people will diminish them. What would it look like to lead the way Moses leads here?Significant Cautions• The seventy elders prophesy this one time and never again. It is a moment, not an ongoing gift. Be careful about treating Moses's story as a straight preview of Pentecost in a way that flattens out the genuine newness of what happens in Acts. The connection is real and worth drawing; the two events are not identical.• Joshua is not condemned for wanting to stop Eldad and Medad — he is acting out of loyalty to Moses. Be gentle in using him as a negative example. The instinct to protect structures and proper channels is not always wrong. It is just sometimes misapplied.Psalm 104:24–34, 35bThe Psalm — The Spirit That Renews the Face of the EarthSummaryThis part of the great creation psalm marvels at how varied and abundant God's creation is. Every living thing — from the countless creatures of the vast sea to all the rest — looks to God for food and receives what it needs in its time. When God withdraws, creatures are troubled; when God takes back their breath, they die and return to dust. But when God sends out the divine Spirit — the same word that means breath or wind — they are created again, and the face of the earth is made new. The psalm closes with a vow to sing to God for as long as the singer has life, and a prayer that God will be pleased with the song.Key Ideas for Preaching1. The word for Spirit in this psalm is the same word for breath and wind (ruach )— the same creative power that hovered over the waters at the beginning of Genesis. On Pentecost, this image reaches back across the whole Bible and grounds the coming of the Spirit in something much older than the upper room in Jerusalem. The breath of God has been animating creation from the beginning. (Genesis 1:2) What does it do for your congregation to hear that the Spirit who came at Pentecost is the same Spirit who breathed life into the first creatures?2. The line about God sending out the Spirit so that creatures are created and the face of the earth is renewed is one of the most hopeful sentences in the whole Bible. Renewal is what the Spirit does. How might this widen the frame of your Pentecost sermon beyond the church alone? The Spirit who renewed the earth is the same Spirit poured out on the disciples.3. The mood of the psalm is wonder — delight at what God has made. Could Pentecost be an occasion not just to explain the Spirit but to invite your congregation into that same posture: paying attention, giving thanks, being astonished at what God is doing?Significant Cautions• The psalm describes creatures dying when God withdraws breath. It is part of the rhythm of creation in the psalm, but it can land hard in a congregation where someone is grieving. Be careful not to use this image casually in a way that suggests God has withdrawn from a person's loved one.• The poetry of the psalm is expansive and imaginative. Resist the urge to flatten it into a proof text for a particular view of how creation happened or how it works scientifically. The purpose of the psalm is praise, not explanation.1 Corinthians 12:3b–13The Epistle (Primary Option) — Many Gifts, One SpiritSummaryPaul is writing to a church in Corinth that has been arguing about spiritual gifts — specifically, about who has the more impressive ones. He begins with a basic test of authenticity: only the Holy Spirit enables someone to say Jesus is Lord. Then he describes the wide variety of gifts in the church — wisdom, knowledge, faith, healing, miraculous works, prophecy, discernment, tongues, interpretation — insisting that all of them come from one and the same Spirit, who distributes them as the Spirit chooses, and all are given for the good of the whole community. Paul closes with the image of the body: just as a body is one but has many parts, so it is with Christ. We were all baptized by one Spirit into one body — Jews and Greeks, enslaved and free — and we all share in the one Spirit.Key Ideas for Preaching1. The gifts Paul lists are not awards for spiritual achievement. They are given by the Spirit, however the Spirit chooses, and they are given for the benefit of the whole community rather than the prestige of the recipient. This cuts both ways. It speaks to the person who quietly believes their gift makes them important. It also speaks to the person who quietly believes they have no gift at all. Neither of those positions matches the text. What might happen if your congregation actually believed that every person in the room had been given something for the good of everyone else?2. The body image at the end of the passage looks simple but carries real weight. Every part of the body is needed. No part can opt out, and no part can claim to be more important than another. What does the body of your congregation actually look like? Which members get treated as more important? Which members feel like they barely belong? What would change if everyone took Paul at his word here?3. Paul is not writing a peaceful, theoretical description of an ideal community. He is writing pastoral correction to a real church that is fighting about exactly this issue. That makes the passage more useful, not less. Where is your congregation tempted to rank one another — by gift, by giving, by visibility, by status — and what would Paul have to say about it?4. The last line of the passage says that the unity Paul is describing is already a reality. It happened in baptism. The congregation is not being asked to build unity from scratch; it is being asked to live into something that has already been given. How does it change the way you preach about unity when you stop treating it as a goal and start treating it as a gift to be received?Significant Cautions• Lists of spiritual gifts have sometimes been used to rank Christians, or to claim that one particular gift — often speaking in tongues — is the real sign that the Spirit is present. Paul's whole argument here runs against that use. The Spirit gives whatever the Spirit chooses to give. No person and no group gets to decide which gifts count the most.• Paul mentions the categories of “enslaved or free” alongside Jews and Greeks. He does not, in this letter, challenge slavery as an institution. Be honest about that. The image of being one body in Christ did not, on its own, end the social and economic injustices of the ancient world. Speaking of unity in Christ should not be used to suggest that hard questions of justice take care of themselves.• The unity Paul describes is not uniformity. The whole point of the body image is that the body has many different parts that do different things. Be careful not to use the language of one body to pressure a diverse congregation into one cultural or stylistic expression of worship.John 20:19–23The Gospel (Primary Option) — Peace and the Breath of the SpiritSummaryOn the evening of the first Easter Sunday, the disciples are huddled together behind locked doors because they are afraid. Jesus comes and stands among them and says, peace be with you. He shows them the wounds in his hands and his side, and they are overjoyed. He says it a second time: peace be with you. As the Father has sent me, so I am sending you. Then he breathes on them and tells them to receive the Holy Spirit. If they forgive anyone's sins, those sins are forgiven; if they hold them against someone, the sins remain.Key Ideas for Preaching1. Jesus breathes on the disciples and gives them the Spirit. The image deliberately echoes the moment in Genesis when God breathed life into the first human being. This is presented as a kind of new creation. How might it shift the meaning of Pentecost for your congregation to see it as part of God's long pattern of creating and renewing life, rather than as an isolated, one-time event?2. In John's telling, the Spirit is given on Easter evening — not fifty days later. That is a different account than the one in Acts 2. Rather than smoothing over the difference, what would it look like to be honest with your congregation that the two accounts are doing different theological work? John ties the Spirit directly to the resurrection. Acts ties it to the Jewish festival of Pentecost. Both are saying something true about who the Spirit is.3. The commission and the gift come together. As the Father has sent me, Jesus says, so I am sending you — and then he gives them the Spirit. The Spirit is not given for a private spiritual experience. It is given for a sending. What does it mean for your congregation to receive a gift that, from its very first moment, is pointed outward?4. Jesus places in the hands of this community the responsibility of forgiving sins, of releasing one another from what binds. This has caused real argument in the church about authority. But at the very least, what would it look like for your congregation to take seriously the practice of concrete, embodied forgiveness — not as an abstract idea but as something this community is actually called to do?Significant Cautions• The difference between John's account and Acts is real. John puts the Spirit on Easter evening, and Acts puts it fifty days later at Pentecost. Resist the temptation to harmonize them or explain the difference away. Sermons that name the difference honestly tend to land better than sermons that pretend it is not there.• Jesus says that if the disciples retain sins, those sins are retained. Throughout history, this line has been used to justify exclusion, punishment, and harsh church discipline. Be clear that the main direction of what Jesus says here is toward forgiveness — the releasing of what binds people — not toward the exercise of power over those who are kept out.• The locked doors and the fear of the disciples can be used to make the post-Easter community look like a failure. But these are still the people Jesus comes to and the people he sends. Their fear is the starting point of the story, not the verdict on them. Take care not to shame your congregation's own fear when you preach this scene.John 7:37–39The Gospel (Alternative Option) — Rivers of Living WaterSummaryOn the last and most important day of the Festival of Tabernacles, Jesus stands up in the temple courts and cries out, inviting anyone who is thirsty to come to him and drink. Whoever believes in him, he says, will have rivers of living water flowing from within. John then adds a note explaining that Jesus was speaking about the Spirit, who would be given to believers later — after Jesus had been glorified.Key Ideas for Preaching1. The image of rivers of living water flowing from inside a person is one of the most vivid pictures of the Spirit in any of the Gospels. It is not a trickle. It is not a reservoir you fill up once. It is an ongoing, outward flow. The Spirit is not given to be stored. What would it look like for your congregation to think of the Spirit not as something they have, but as something that flows through them on its way to someone else?2. Jesus makes this announcement on the last day of the Festival of Tabernacles, when water was being poured out as a ritual prayer for rain. The crowd would have felt the weight of the image right away. Could your congregation feel what it means to be genuinely thirsty — not mildly curious about God, but actually in need?3. John explains in a brief note that the Spirit had not yet been given because Jesus had not yet been glorified. The coming of the Spirit is tied directly to the cross and the resurrection. How does it deepen a Pentecost sermon to remind the congregation that the Spirit they celebrate today comes as the fruit of what happened at Easter?Significant Cautions• The phrase about living water flowing from within can sound as though the Spirit is essentially a private inner experience of abundance. But the setting here is a public festival, and Jesus is shouting in the middle of a crowd. The water flows outward, not just inward. Be careful with a reading that turns this into a purely personal experience.• Jesus says the scripture has said something about rivers of living water, but no single passage in the Hebrew Bible is a clear match. Different scholars suggest different texts. Avoid confidently pointing to one specific passage as the source without acknowledging that no one is sure.Thematic ConnectionsEvery text appointed for Pentecost points toward the same central claim: the Spirit of God is now given freely, widely, and without the restrictions that once limited who could receive it. * In Acts, the Spirit crosses every linguistic and cultural line in Jerusalem. * In Numbers, it escapes the official gathering and finds two men out in the camp. * In Psalm 104, it is the breath that renews the whole face of the earth. * In 1 Corinthians, it distributes gifts to every member of the body for the good of the whole community. * In John, it is given on Easter evening to a group of frightened disciples and turns them into a sent people — or it is the living water that flows outward from whoever believes.Acts 2 is the natural center for Pentecost preaching. It is the story the day is built around, and its images of wind and fire and languages are difficult to displace. But 1 Corinthians 12 offers a strong complementary angle for congregations that need to hear about the practical, community-shaping work of the Spirit rather than just its dramatic arrival. And for congregations that preached Acts 2 last year and want something different, either John 7:37–39 or John 20:19–23 opens a distinctive door. The psalm works best in worship as a spoken or sung response rather than as the main preaching text, though its image of the Spirit renewing the face of the earth is worth a sentence or two in almost any Pentecost sermon. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

In this episode, we're joined by Dr. Elizabeth Backfish (PhD, Trinity International University), who is associate professor of biblical studies at William Jessup University, and Dr. Cynthia Shafer-Elliott (PhD, University of Sheffield), who is associate professor of Hebrew Bible / Old Testament at Baylor University in Waco, Texas. And together they're the authors of Grounded Theology in the Hebrew Bible: Exploring the Cultural Context That Formed Ancient Israel (Baker Academic). In our conversation we discuss the relationship between our biblical texts and material culture on a whole host of issues, highlighting how the two need to be understood together for proper interpretation. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne and Dr. Brandon Hurlbert. Hosted on Acast. See acast.com/privacy for more information.

The 10 Commandments E8 — The first four commandments focus on relating to God, and the last five focus on relating to other humans. Right in the middle, we find the 5th Commandment, which acts like a hinge between these two sections: “Honor your father and your mother, so that your days may be prolonged in the land which Yahweh your Elohim gives you.” It's the only commandment that comes with a promise and invokes both humans and God. So what is this special connection between parents and God? In this episode, Jon and Tim look at this unique command, exploring what it meant for ancient Israel and how followers of Jesus can practice it today. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Recap and Setup for the Fifth Command (0:00-8:33) The Unique Role of Parents Compared to Yahweh (8:33-21:26) The Meaning of “Honor” (21:26-39:45) An Expansive View of Honoring the Elderly (39:45-56:58) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. The Gospel of Matthew (New International Commentary on the New Testament) by R. T. France The Firstborn: The Last Will Be First podcast series The Last Will Be First video Check out Tim's extensive collection of recommended books. SHOW MUSIC “Forever Yours ft. Cassidy Godwin” by Lofi Sunday “Eden Dreaming ft. sxxnt” by Lofi Sunday “Sunrise ft. Jk Beatbook” by Lofi Sunday BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The 10 Commandments E7 — In the 4th Commandment, Yahweh tells Israel to remember the Sabbath and do no work, just as Yahweh does after creating the skies and the land. What's going on here? What did this commandment mean to ancient Israel, and what should it mean to Jesus' followers? In this episode, Jon and Tim explore the fourth command's connections to the seven-day creation narrative and Israel's liberation from Egyptian slavery, as well as its role in ancient Israel and the modern world. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Israel's Unique Covenant Partnership (0:00-9:12) The Cosmic, Creation Version of the Command in Exodus 20 (9:12-28:25) The Civil, Social Version of the Command in Deuteronomy 5 (28:25-39:55) Sabbath in the Early Jesus Movement and Today (39:55-52:43) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. “Seventh-Day Rest - Sabbath” podcast series “Sabbath” video Created Equal: How the Bible Broke with Ancient Political Thought by Joshua A. Berman Sabbath and Jubilee by Richard H. Lowery From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation, edited by D.A. Carson. Check out Tim's extensive collection of recommended books. SHOW MUSIC “I See You” by Lofi Sunday feat. Marc Vanparla “Cruise” by Lofi Sunday feat. Just Derrick “Break Bread” by Lofi Sunday feat. Oly.Lo BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The 10 Commandments E6 — Shakespeare wrote in Romeo and Juliet, “What's in a name?” In the Bible, it turns out a lot, actually. The creator God Yahweh is the source of all life and good, so his name is the greatest name. But surprisingly, he attaches his name to Israel, a lowly nation of former slaves, and enters into a covenant with them. The covenant starts with a list of 10 commandments, or 10 words, and following these commandments will lead Israel to life and flourishing. In this episode, Tim and Jon discuss the 3rd Commandment, which is all about how Israel will carry Yahweh's name, or represent him to one another and the surrounding nations. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS What's in a Name? (0:00-16:40) Carrying, Bearing, and Representing (16:40-35:10) What Does “in Vain” Mean? (35:10-48:42) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Bearing YHWH's Name at Sinai: A Reexamination of the Name Command of the Decalogue by Carmen Joy Imes Listen to our podcast conversation with Dr. Carmen Imes on this same topic: “Taking God's Name in Vain?” Check out Tim's extensive collection of recommended books. SHOW MUSIC “Planted By The River” by Lofi Sunday feat. Jk Beatbook “New Mercies” by Lofi Sunday feat. PAINT WITH SOUND BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The 10 Commandments E5 — In the ancient world, gods (or elohim in Hebrew) were associated with transcendent forces of nature, and humans created statues (mostly of animals) to represent these forces, known as idols. But in Exodus 20:4-6, Yahweh forbids Israel from making idols of himself or any other spiritual being. Why? In this episode, Jon and Tim explore the 2nd Commandment to discover how idols diminish the identity of both God and humans. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Recap and Setup for the 2nd Commandment (0:00-14:43) Biblical Words for Idols (14:43-29:25) Ancient Idols Represented as Animals (29:25-39:57) Why Are Idols Prohibited? (39:57-51:57) Be the Image (51:57-1:05:26) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. For more on what it means for humans to be God's image, check out our “Image of God” video and podcast series. For conversations addressing generational consequences for sin from Exodus 20:5-6, check out our “Character of God” podcast series. The JPS Torah Commentary: Exodus by Nahum M. Sarna  Check out Tim's extensive collection of recommended books. SHOW MUSIC “Picnic” by Lofi Sunday feat. dannyfreeman  “Answered Prayers” by Lofi Sunday feat. PAINT WITH SOUND “Silver N Gold” by Lofi Sunday feat. Yoni Charis “Know My Name” by Lofi Sunday feat. Opto Music BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The 10 Commandments E4 — Before Yahweh gives the 10 Commandments to Israel, he reminds them that he is the God who liberated them from slavery and is entering into a covenant with them. So how does this connect with the first commandment, “You will have no other gods before me”? And what does that even mean? In this episode, Jon and Tim walk through the 1st Commandment, exploring how a command about ultimate allegiance can keep the newly liberated people of Israel (and us) free. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Recap and the Scene When God Gives the 10 Commandments (0:00-12:38) “Before My Face” (12:38-24:09) The Meaning of “No Other Elohim” (24:09-33:11) Allegiance That Leads to Life (33:11-41:21) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Check out Tim's extensive collection of recommended books. SHOW MUSIC “Coffee Crash” by Lofi Sunday feat. Me & The Boys “Stillness” by Lofi Sunday feat. dannyfreeman “Faith (Mustard Seed)” by Lofi Sunday feat. Zairis Téjion BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.