The Naked Bible Podcast

With Dr. Matthew Halsted After the Amalekites attacked Ziklag and took captive David's wives and other people, David and his men pursued and defeated the Amalekites, recovering all of the captives and goods. Meanwhile, Saul and his men were defeated and killed by the Philistines. David buried Saul and his sons with honor. Listen to find out how the gospel of Jesus can be found in these later chapters.

With Dr. Matthew Halsted 1 Samuel 29 tells the story of David's rejection by the Philistines. David had been living in exile with the Philistines after being anointed king of Israel by the prophet Samuel. The Philistines were preparing for battle against Israel, and David had been invited to join them in the fight. However, some of the Philistine leaders were suspicious of David and feared that he might betray them. They convinced Achish, the king of Gath, to send David and his men back home.

With Dr. Ronn Johnson Saul is afraid of the Philistines and seeks guidance from God, but God does not answer him. Saul then disguises himself and goes to a medium in Endor to ask her to bring up the spirit of Samuel. The medium is able to summon Samuel, who tells Saul that God has rejected him as king and that he and his sons will die in battle the next day. Saul is greatly troubled by this news and returns to his camp.

With Dr. Denise Flanders David flees to the land of the Philistines in fear of Saul. He lies to the Philistine king, Achish, and tells him that he is no longer a loyal Israelite. Achish believes David and gives him a place to live in Ziklag. David and his men live in Ziklag for a year and four months, during which time they raid the Geshurites, the Girzites, and the Amalekites. Achish is pleased with David's service and believes that he can trust him. However, David is only pretending to be loyal to the Philistines. He is actually planning to return to Israel and claim the throne.

With Dr. Ronn Johnson David spares Saul's life twice, showing his mercy and compassion. Saul is starting to realize that David is a threat to his throne, and he is afraid that David will eventually kill him and take over as king. The prophet Samuel anoints David as king, even though Saul is still the reigning king. This further angers Saul and makes him even more determined to kill David.

With Dr. Matthew Halsted David and his men are in the wilderness of Maon when they hear that Nabal, a wealthy landowner, is shearing his sheep. David sends his men to ask Nabal for food and drink, as is customary when a guest visits. Nabal is a proud and arrogant man, and he refuses to give David anything. He insults David and his men, calling them "worthless rabble." Abigail, Nabal's wise and resourceful wife, learns of her husband's behavior and takes matters into her own hands. She gathers a large amount of food and drink and sets out to meet David. Abigail arrives at David's camp and falls on her face before him. She apologizes for her husband's behavior and begs David not to take revenge. David is impressed by Abigail's wisdom and humility, and he agrees to spare Nabal's life. The next day, Nabal learns of what has happened. He is so ashamed that he has a stroke and dies ten days later. David marries Abigail and she becomes a wise and supportive wife to him.

With Dr. Tim Mackie Saul was hunting David in the wilderness of Engedi when he and his men went into a cave to relieve themselves. David and his men were hiding in the back of the cave, and David's men urged him to kill Saul while he had the chance. But David refused, saying that he would not harm the Lord's anointed. Instead, he cut off a corner of Saul's robe and followed him out of the cave. When Saul saw that David had been there, he was ashamed and said that David was more righteous than he was. Saul promised David that he would not harm him or his descendants. This chapter demonstrates David's mercy and his commitment to the Lord.

With Dr. Ronn Johnson David was informed that the Philistines were attacking the city of Keilah. He asked God if he should go to Keilah and help the people, and God told him to go. David's men were afraid to go to Keilah, but David assured them that God would be with them. David and his men went to Keilah and defeated the Philistines. Saul heard that David was in Keilah, and he set out to capture him. David learned that Saul was coming, and he and his men fled Keilah. David and his men hid in the wilderness, and Saul searched for them. Saul eventually gave up the search and returned to his home in Gibeah. Dr. Johnson also consults with ChatGPT to get its take on theology.

With Dr. Justin Bass David flees from Saul to the cave of Adullam, where he is joined by his brothers and other relatives. He also gathers a group of men who are discontented with Saul's rule. Saul learns of David's whereabouts and orders the death of Ahimelech the priest and all the other priests at Nob. David then goes to Mizpah in Moab and asks the king to allow his parents to stay with him. Saul continues to pursue David, but David is able to escape and elude capture. Saul's paranoia and jealousy continue to grow, and he becomes increasingly ruthless in his pursuit of David. David, on the other hand, continues to show his loyalty to God and his willingness to trust in Him. Even though he is being hunted by the king, David remains confident that God will protect him.

With Dr. Ronn Johnson David fled from Saul, who was seeking to kill him. He went to the city of Nob, where he lied to the priest Ahimelech, saying that he was on a mission from Saul. Ahimelech gave David food and the sword of Goliath. David then went to Gath, where he pretended to be insane in order to avoid being recognized by King Achish. David's deception of Ahimelech was a sin, but his feigned insanity saved his life.

With Dr. Michael Brown David, fearing for his life after Saul has tried to kill him twice, goes to Jonathan, Saul's son, to ask for help. Jonathan promises to help David and to warn him if Saul plans to harm him. Jonathan and David make a covenant of friendship and loyalty. David then leaves and goes into hiding. In this episode, Dr. Brown gives us some semitic insights on a hebrew word that could be translated differently and takes on how the cultural wars misinterpret passages like in 1 Samuel 20.

We talk to Greg Lyle and Drenna Heiser from Dr. Heiser's non-profit, Miqlat. Greg and Drenna give us updates on future projects of Miqlat and Drenna tells us the story of how brave Mike was when they first met. To support Miqlat please goto Miqlat.org.

With Dr. Justin Bass Saul became increasingly jealous of David and tried to kill him. Jonathan, Saul's son, tried to protect David and warned him of Saul's plans. David fled from Saul and went into hiding. Michal, Saul's daughter, helped David escape by letting him down from a window. Saul sent messengers to David's house to watch him and kill him, but Michal tricked the messengers by putting a fake image in David's bed. David escaped and went to Samuel at Ramah.

With Dr. Justin Bass After David defeated Goliath, Saul became jealous of David's popularity and success. Jonathan, Saul's son, became close friends with David. Saul gave his daughter Merab in marriage to David, but then gave her to another man. Michal, Saul's other daughter, fell in love with David and they were married.

With Dr. Justin Bass The Philistines and Israelites were at war. Goliath, a giant Philistine warrior, challenged the Israelites to send a champion to fight him. David, a young shepherd boy, volunteered to fight Goliath. David defeated Goliath with a sling and a stone, and the Israelites were victorious. This passage teaches us that God can use anyone, no matter how young or insignificant they may seem, to accomplish His purposes.

With Dr. Tim Mackie In 1 Samuel 16, the Lord tells Samuel that he has rejected Saul as king of Israel. Samuel is sent to Jesse's home in Bethlehem to anoint a new king. Jesse presents his seven oldest sons to Samuel, but the Lord does not choose any of them. Jesse sends for his youngest son, David, who is tending sheep. The Lord tells Samuel to anoint David as king, and the Spirit of the Lord comes upon David from that day on. This passage teaches us that God does not choose leaders based on their outward appearance or their human accomplishments. Instead, He chooses those who are humble, obedient, and willing to be used by Him.

With Dr. Justin Bass God commands Saul to utterly destroy the Amalekites, including all of their livestock. Saul obeys the command to destroy the Amalekites, but he spares the king and the best of the livestock. When Samuel confronts Saul about his disobedience, Saul tries to justify his actions. Samuel rebukes Saul for his disobedience, and declares that God has rejected him as king.

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

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

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

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

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

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

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

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

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

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

1 Samuel 5-6 continues the biblical saga of the loss of the ark of the covenant to the Philistines. Specifically, the chapters detail the fallout upon the Philistines as Yahweh chooses to punish them for taking the ark. The episode includes an interesting scene of cosmic geography and spiritual warfare (1 Sam 5:1-5). Most of the content, however, details Yahweh’s judgment of the Philistines, a judgment that involves the Philistines offering a “guilt offering” to Yahweh. This offering included objects or emblems that were designed to cajole Yahweh into relenting, and so the objects in some way telegraph what the punishments included. English translations have these objects as golden mice and golden “tumors” or “hemorrhoids” (Hebrew term: ʿophalim). This episode follows recent archaeological research that demonstrate there is a better way to understand the nature of the ʿophalim, one that makes this episode for adults only. Article referenced: Aren Maier, “Did Captured Ark Afflict Philistines with E.D.?” BAR 34:3 (2008)

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

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

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

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

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

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

Dr. Heiser answers your questions. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

Dr. Heiser answers your questions about Jude. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

Dr. Heiser answers your questions about Jude. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL OUR SPONSOR: LOGOS.COM/NAKEDBIBLE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dr. Heiser answers your questions about Revelation. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL NEW BOOKS AVAILABLE NOW: Who Is Like You, among the Gods?: A Prayer Digest Based on the Original Biblical Languages John's Use of the Old Testament in the Book of Revelation: Notes from the Naked Bible Podcast

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

HAPPY 400TH!! Dr. Heiser answers your questions about Revelation. PLEASE SUPPORT OUR SHOW HERE ON PATREON OR HERE ON PAYPAL

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

Beginner Guides to New Testament Studies with Dr. Nijay Gupta For those who love to study Scripture, it is easy to discern rather quickly that to really move into in-depth Bible study takes serious tools and some mentoring. How does one go about choosing the best tools for Bible study? What are the most significant debates among scholars who spend their whole lives studying Scripture? Why do those debates exist? What are the interpretive sides and rationales adopted by scholars? In this episode of the podcast, we talk with Dr. Nijay Gupta to gain some understanding on the New Testament side of biblical studies. Specifically, Dr. Gupta has produced important resources for evaluating New Testament commentaries and for getting up to speed on the controversies that rage in the study of the New Testament.  Books under discussion: Gupta, Nijay K. The New Testament Commentary Guide: A Brief Handbook for Students and Pastors. Bellingham, WA: Lexham Press, 2020. (click the link for a discount on both digital and print or enter NTGUPTA manually at checkout. Expires November 30th, 2021) Gupta, Nijay K. A Beginner’s Guide to New Testament Studies: Understanding Key Debates. Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2020. (click link to save 30%)

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

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

The New Perspective on Paul, with Dr. Kent Yinger The “new perspective on Paul” (NPP) has been one of the most talked-about and debated topics within New Testament studies for the last forty years. But while the topic title is familiar to many, identifying what the NPP is (and is not) presents more of challenge to Bible students. In this episode, Dr. Kent Yinger, the author of a well-written and accessible introduction to the NPP, helps us navigate what NPP is, why it’s important, and how it brings questions about Paul’s view of the Law, Judaism, and Christ into sharper focus. Book: Kent L. Yinger, The New Perspective on Paul: An Introduction. Cascade Books, 2011. Article mentioned: Thielman, Frank. “Law.” Edited by Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Dictionary of Paul and His Letters. Downers Grove, IL: InterVarsity Press, 1993. 

Since the time of the Protestant Reformation, interpreters of Paul’s writings have struggled to resolve the tension of the apostle’s statements that we are saved by grace solely through faith (Eph 2:8-9) and also “to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life” (Rom 2:7). If we do not receive eternal life, Paul asserts “there will be wrath and fury” (Rom 2:8). How are these ideas to be resolved? Is Paul self-contradictory or confused? We investigate these questions, especially the idea of the righteous and unrighteous being judged “according to deeds” in Paul’s theology, with Dr. Kent Yinger, whose dissertation (later published by Cambridge University Press) focused on the problem. Kent Yinger. Paul, Judaism and Judgement According to Deeds. SNTS 105; Cambridge 1999

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

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

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

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

Revelation 15 and 16 deal with the seven bowl judgments meted out against all those who follow the Beast. The passage contains several images drawn from the Old Testament that telegraph the victory of Jesus and the Father over the Beast and the chaos system of Babylon. This episode explores those systems and the connections between the bowls and other Old Testament chaos enemies. The effect of the judgments is to cleanse the earth of chaos, preparing it to once again be sacred space to be re- occupied by its rightful Lord, the returned Christ.

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

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

Messiah Son of Joseph with Dr. David Mitchell Christians know Jesus as the messianic son of David. The fact that the messiah is referred to by other titles and terms (e.g., Servant, Branch, Root) is also well known. But there is one title or trajectory about the Jewish messiah that is relatively unknown, save to a handful of rabbinic teachers who intentionally do not want attention paid to it. That trajectory is the Messiah son of Joseph. In this episode we discuss this topic with Dr. David Mitchell, perhaps the solitary scholar who has brought all the relevant ancient “Josephite Messiah” material together into one book. Dr. Mitchell writes extensively of how Jewish sources such as the Talmud speak of a figure called Messiah ben Joseph, who comes forth from Galilee to die, pierced by his enemies at the gate of Jerusalem, whose death confounds Satan, atones for sin, and abolishes death itself.  Books David C. Mitchell, Messiah ben Joseph (Campbell Publications, 2016) David C. Mitchell, Jesus: The Incarnation of the Word (Campbell Publications, 2021) David Mitchell homepage

The Psalms and Eschatology with Dr. David Mitchell Many Bible readers have wondered, and perhaps suspected, that there is a logic to the ordering of the Psalter, the Book of Psalms. Surely the material cannot be random. In this episode of the podcast we discuss this topic with Dr. David C. Mitchell. Our conversations serves to introduce listeners to Dr. Mitchell’s scholarly work that argues that the Psalter is arranged to tell the story of a “once and future” king of Israel, opposition to that king (and his people) by the nations, the death of that king, the king’s subsequent rise in victory over the nations, the redemption of Israel, and the re-gathering of the nations to worship Yahweh on Zion at the Feast of Tabernacles. Book: David C. Mitchell, The message of the Psalter: an eschatological programme in the Book of Psalms. JSOTSup 252; Sheffield Academic Press, 1997; now republished (self-published and available on Amazon) David Mitchell homepage

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

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

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

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

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The Bedrock of Christianity with Dr. Justin Bass Dr. Justin Bass is a scholar of biblical studies and apologetics. In particular, his work addresses the weaknesses of Jesus mythicism and skepticism about the resurrection of Jesus. He is currently teaching at Dallas Christian College and teaching courses online at Jordan Evangelical Theological Seminary in Jordan and Asian Christian Academy in India. For more about Dr. Bass go to Justin W. Bass (justinwbass.com) In this episode we chat with Dr. Bass about his book The Bedrock of Christianity, in which he demonstrates that the supernatural claims of Christianity are not late traditions added to the New Testament but are demonstrably early—a fact that is not denied by nearly all historians and liberal theologians. Consequently, the fact that early followers of Jesus believed in the death, resurrection, and post-resurrection appearances undermines not only Jesus mythicism, but forces skeptical scholars to explain where early Christians got such ideas and why those beliefs spawned a faith that spread over the entire world. The Bedrock of Christianity: The Unalterable Facts of Jesus’ Death and Resurrection Discount Code: BEDROCK  gives 30% off on Logos or paperback and lasts until the end of the month (June 2021).

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

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

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

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

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

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

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

Reading Moses, Seeing Jesus, with Seth Postell According to Acts 15 the Jerusalem church concluded that Gentile believers do not have to keep the Law to be in right relationship with the God of Israel. Nevertheless, many Gentile believers today wonder whether their love for Yeshua (Jesus) and faithfulness as his followers ought to be expressed by observing the Law. What of Jewish believers in Jesus? Does Acts 15 assume that Jewish believers in Yeshua must be Torah observant? Did not Jesus and Paul teach believers to “do and observe” the Law? What about New Testament passages that suggest believers are not under the Law, and that the Law became obsolete with the making of the new covenant (Heb. 8: 6– 13)? Dr. Seth Postell joins us today to answer these and other questions. The conversation focuses on his important (and highly recommended) book, Reading Moses, Seeing Jesus: How the Torah Fulfills its Goal in Yeshua (co-authored with Eitan Bar and Erez Soref). His thesis is straightforward: The purpose of the Torah, Genesis through Deuteronomy, is that it is an historical narrative whose purpose is to lead Israel through the broken Law and beyond, namely, to Yeshua, the Messiah. Dr. Postell is a key leader at One for Israel, a multi-faceted non-profit ministry with the express goal of reaching Israelis and Arabs with the good news of Yeshua. He is also Academic Dean at Israel College of the Bible, the only Hebrew-speaking evangelical Bible college in the world. Discount Code: SEEINGJESUS  gives 30% off on Logos or paperback and lasts until the end of the month (April 2021). Reading Moses, Seeing Jesus: How the Torah Fulfills its Goal in Yeshua

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

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

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

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

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

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In this episode we welcome back some familiar guests to the podcast for updates on their ministries. The episode has two parts. Fern and Audrey return to the podcast to talk about the launch of their new online curriculum, accompanied by Brenda, a consultant for the project, and Marie, who served as a beta tester for the first course. The long-awaited curriculum is part of Discovering Mercy, Fern and Audrey’s ministry to trauma sufferers. Our other guest is T. Dirk Smith, Vice President of EEM.org, a ministry that prints Bibles in over twenty languages for free distribution throughout Eastern Europe and beyond. Despite the pandemic (or perhaps because of it), EEM has seen a remarkable increase in desire for Scripture in those countries in which it operates. Fern & Audrey are no longer associated with Discovering Mercy. Fern & Audrey are still helping survivors. You can contact them at [email protected] GIVE A CHILD A BIBLE MATCHING CAMPAIGN in the donation note tell them your a part of the Naked Bible Family

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

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

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

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

The Myth Made Fact with Dr. Louis Markos Should Christians read classical mythology? Such material is, after all, pagan (i.e., non-Christian) and has a great deal to say about what Greeks and Romans believed about their gods—gods opposed to the God of Israel and Jesus. If we were only to look at how classical mythology departs from biblical truth, the answer seems easy. But why is it that those pagan stories so often sound like biblical stories from both the Old and New Testament? The early church fathers were well versed in classical mythology, and often saw biblical truth embedded in the material—and wondered if God had providentially intended that to be the case. In this episode of the podcast, we take a deep dive into these and related issues with Dr. Louis Markos as we discuss his new book, Myth Made Fact: Reading Greek and Roman Mythology Through Christian Eyes. **Special offer until March 31, 2021**  *Order The Myth Made Fact and use code MMFListener to receive 15% off.*

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Were Adam and Eve historical people? Is their historicity compatible with genetic science’s findings about human origins? This episode continues our discussion of whether a historical Adam and Eve is compatible with genetic science. Our guest is once again Dr. S. Joshua Swamidass. Dr. Swamidass is an M.D. and Ph.D. research scientist. His recent book, published by InterVarsity Press, is entitled, The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry. Contrary to other Christian biologists, whose research in the last twenty years has led some apologetics ministries to deny the historicity of Adam and Eve, Dr. Swamidass argues that a historical Adam and Eve is quite possible and not in conflict with genetic science. In Part 2 of our conversation, we get into the specifics of Dr. Swamidass’s hypothesis and how it could be sustained by the biblical text and be congruent with biblical theology. **Use code NBP40 on IVPress’ website to purchase The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry  and receive a 40% discount and free shipping in the U.S. until 1/15/21.**

Were Adam and Eve historical people? Is their historicity compatible with genetic science’s findings about human origins? This episode is the first of a two-part interview with Dr. S. Joshua Swamidass. Dr. Swamidass is an M.D. and Ph.D. research scientist. His recent book, published by InterVarsity Press, is entitled, The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry. Contrary to other Christian biologists, whose research in the last twenty years has led some apologetics ministries to deny the historicity of Adam and Eve, Dr. Swamidass argues that a historical Adam and Eve is quite possible and not in conflict with genetic science. His book proposes that the information gleaned from the study of our biology via the tools of science be allowed to tell one story of humanity, a genetic ancestry, while Scripture be allowed to tell its own human story, one that knows only genealogical ancestry. The two stories follow similar trajectories and ultimately entwine, but they are nonetheless different. In Part 1 of our conversation, we learn about Dr. Swamidass and his background, faith, and the path that led to his fascinating book. **Use code NBP40 on IVPress’ website to purchase The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry  and receive a 40% discount and free shipping in the U.S. until 1/15/21.**

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

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

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

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

In earlier episodes (322, 334) we chatted with Professor Louis Markos about how the cosmologies of The Lord of the Rings and Milton’s Paradise Lost compare and contrast with the biblical worldview described by Dr. Heiser in The Unseen Realm. In this episode we welcome Professor Michael Jahosky to discuss his book The Good News of the Return of the King: The Gospel in Middle Earth. Professor Jahosky’s thesis is that “The Lord of the Rings is a parable about what Jesus’s parables are about, which is the very story of reality itself.” Join us as we discuss mythic literature, the New Testament, and insights into how Tolkien’s masterpiece reveals his insights into the person and work of Christ. Use CONF2020 which will give those interested in purchasing a 40% discount and free media mail shipping. **This special offer is available to all of our titles for orders made through the Wipf and Stock Publishers website and will expire at the end of the year (2020).**

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

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Relevance Theory and Biblical Interpretation with John Hilber Christians talk a lot about interpreting the Bible in context, but that goal is fraught with difficulties, some which are preventable, and others that are self-imposed. One of the most obvious obstacles is the disconnection between the worldview of the biblical writers and their original audience and modern Bible students. Despite the transparency of this problem, no textbooks on biblical hermeneutics focus on the problem and how it might be solved. In this episode of the podcast, we chat with Dr. John Hilber about the obstacle and its solution, both of which received sustained attention in his new book, Old Testament Cosmology and Divine Accommodation: A Relevance Theory Approach (Wipf and Stock, 2020). Listeners can get Dr. Hilber’s book for 40% off only by going to the Wipf and Stock website and applying the coupon code DIVINE at checkout. **Offer valid November 1st-30th, 2020**

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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With the advent of the coronavirus threat and subsequent quarantine measures, many people are referencing Psalm 91 as though it were intended to provide immunity from the virus. This is an abuse of this psalm. In this episode of the podcast, we talk about the meaning of Psalm 91 – specifically, its characterization as an exorcistic psalm in the days of Jesus. That context has ramifications for its use by Satan to tempt Jesus into acting outside of God’s plan for salvation and Jesus’s rebuttal. Links to articles: Craig Evans, “Jesus and Evil Spirits in the Light of Psalm 91,” Baptistic Theologies 1 (2009): 43-58 Dr. Gerrit C. Vreugdenhil,  “Demonic doom: Psalm 91 and the threat of evil spirits and demons“ Naked Bible blog: “Would Jesus Say the Coronavirus is a Deserved Judgment on Wicked People?”

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

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

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

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

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

On this episode of the podcast we talk to Dr. Jamie Aten, founder and executive director of Wheaton’s Humanitarian Disaster Institute, and Kent Annan, Director of Humanitarian & Disaster Leadership. Dr. Aten is a disaster psychologist, author, and speaker, and Professor Annan sustains the M.A. in Humanitarian & Disaster Leadership at Wheaton. Together our two guests have produced a very helpful manual for helping churches and other ministries respond to the COVID-19 coronavirus pandemic. Join the conversation as they share insights for church preparedness and ministry during this time of upheaval. Resources: Humanitarian Disaster Institute Covid-19 Church Manual https://www.covid19churchsummit.com/

Divorce and Remarriage in the Old Testament with David Instone-Brewer Divorce and remarriage are obviously sensitive and difficult subjects. Not surprisingly, the Bible has something to say about both. In this episode we chat with Dr. David Instone-Brewer about what the Old Testament teaches about divorce and remarriage, situating the biblical text in its ancient Near Eastern and ancient Jewish contexts. The discussion includes Deut 24:1-4, a major biblical text on the issue, as well as God’s tumultuous relationship with Israel, often depicted by analogy to both marriage and divorce. Links: Dr. Instone-Brewer’s website on divorce and remarriage Dr. Instone-Brewer’s website for online Bible Study

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

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

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

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

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

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

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

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

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

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

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

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

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

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Dr. Heiser gives us a quick update on the 2019 ETS and SBL conferences.   PLEASE SUPPORT OUR SHOW

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

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

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

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

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

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

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

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

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

In the previous episode of the podcast we looked at the issues raised by close examination of the placement and nature of the Decalogue, the Ten Commandments. In this episode of the podcast, we take a look at the first four commands: having no gods before Yahweh, not making idols, not making the name of God inconsequential (“bearing the name in vain”), and remembering the Sabbath. Article referenced: Hallo, William W. “New Moons and Sabbaths: A Case-study in the Contrastive Approach.” Hebrew Union College Annual 48 (1977): 1-18

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

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

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

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

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

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

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

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