OneLife Nashville: Rare but vital conversations about Jesus: Recent Episodes
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In this episode, we trace the dark and deadly road that leads to the rise of King Omri in Israel. The northern kingdom had already seen a rapid succession of kings—Nadab, Baasha, Elah, and Zimri—each one assassinating the previous and wiping out entire households to secure the throne. These weren't just political power plays; they were acts of defiance against the warnings and judgments declared by God's prophets, who show up throughout the books of Kings not with comfort but with confrontation.
Omri, however, takes this downward spiral to new depths. The biblical text tells us he “did more evil than all who were before him.” He didn’t just repeat the sins of Jeroboam—he perfected them, institutionalizing idolatry and setting the stage for a new era of covenant-breaking. And his legacy? A son named Ahab, whose name will be forever linked to Elijah, Mount Carmel, and one of the fiercest showdowns between prophet and king in all of Scripture.
But then we shift to the Gospel of Matthew and encounter a radically different kind of king. Jesus stands before John the Baptist not to silence him, but to be baptized by him. Where Israel’s kings typically resisted prophetic voices, Jesus seeks the out and honors them. His humility before John marks a new kind of kingship—one that doesn’t kill the prophet but listens to him, and even acknowledges their joint participation in God's developmental path. In doing so, Jesus charts a new path, correcting the failures of those who ruled before him.
Join us as we explore the story behind Omri’s rise, the prophetic pattern of confrontation in Israel's history, and how Jesus’ relationship with John reveals a the right relationship between kings and prophets.
Key Passages:
1 Kings 16:21-28
Matthew 3:13-17
Previous Episode on Kings and Prophets
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In this episode, we explore the tragic decline of King Asa’s reign as recorded in 2 Chronicles 16. Once a faithful king who turned to the Lord in the face of overwhelming armies from Ethiopia and Libya, Asa’s story takes a sorrowful turn when King Baasha of Israel threatens Judah by fortifying Ramah—a city on a vital mountain trade route leading into Jerusalem.
Rather than seeking the Lord as he had in the past, Asa resorts to political maneuvering. He takes silver and gold from the temple—treasures already dedicated to God—and uses them to bribe the king of Syria to attack Israel. It’s a move driven by fear, not faith. And it stands in stark contrast to his earlier victories that were won through dependence on God.
Why did Asa change? What happens when long periods of security erode our spiritual vigilance?
We then turn to the New Testament and look at the temptation of Jesus in the wilderness. Where Asa failed under pressure, Jesus triumphs. He does not barter power for safety, nor does he place trust in political alliances. Instead, he clings to the Word of God. Jesus shows us what it looks like for a King to face crisis and remain faithful.
In Jesus, we see the hope of a better King—one who doesn’t repeat the failures of his predecessors but redeems them. His reign isn’t marked by compromise, but by trust, obedience, and unwavering allegiance to the Father. Asa’s story warns us; Jesus' story restores us.
Join us as we compare the fall of Asa and the triumph of Christ—and discover why Jesus alone is worthy to reign over Israel and the nations.
Key Passages:
2 Chronicles 16
Matthew 4:8-11
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In this episode, we journey into the reign of King Asa as recorded in 2 Chronicles 15:1–19, where we find a remarkable story of spiritual transformation—both personal and national. Sparked by a prophetic word from Azariah son of Oded, Asa leads Judah into a season of renewed covenant loyalty, tearing down idols, restoring worship, and calling the people to seek the Lord with all their heart and soul.
But Asa’s reform isn’t without tension. We explore the paradox of God’s open invitation—“If you seek Him, He will be found by you”—alongside Asa’s threat of death for anyone who refuses to seek the Lord. What does this reveal about the seriousness of covenant commitment in Israel’s history, and how does it sit with the broader biblical theme of mercy and return?
The episode concludes by turning to Matthew 4:23–25, where Jesus begins His public ministry with healing, teaching, and proclaiming the kingdom of God. Crowds from both Judah and Israel (Galilee and beyond) respond by coming to Him. In this moment, Jesus becomes the greater Asa—not only initiating a revival, but embodying the presence of God whom the people are drawn to seek. We reflect on how Jesus invites us into a deeper and freer kind of return—a transformation not marked by fear, but by healing and grace.
Key Passages:
2 Chronicles 15:1-19
Matthew 4:23-25
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In this episode, we examine the short yet tragic reign of Abijam in 1 Kings 15:1–8, exploring how God's enduring faithfulness to the Davidic Covenant shapes His dealings with unrighteous kings in Judah. Despite Abijam’s clear failure to walk in the ways of David, the kingdom is not torn from his line. Why? Because of God’s promise to David.
We explore how this divine loyalty can create the appearance of partiality, especially when compared to the judgment God brings on the kings of the Northern Kingdom of Israel. Is God playing favorites—or is something deeper at work?
Zooming out, we reflect on how the book of Kings functions like an autopsy report, diagnosing the spiritual and moral decay that led both Israel and Judah into captivity. The civil war between Abijam and Jeroboam becomes a tragic symbol of Israel turning in on itself—God’s chosen people, called to be agents of healing, now self-destructing like a cancerous body at war with itself. The irony is profound: the nation meant to heal the world has become a source of its own affliction.
But this is not where the story ends.
We turn to Luke 1:30–33, where the angel announces that God will give Jesus the throne of His father David. Here we see the beauty of God's faithfulness—God does not break His promises. Instead, He actively advances the Davidic Covenant through Jesus, who will inherit the Davidic throne in Jerusalem not merely to rule, but to redeem. In Jesus - the Son of David and Son of God, God picks up the broken pieces of Israel’s failure and continues the project to heal human nature from the inside out.
We close by wrestling with the tension this raises: God's covenant faithfulness may sometimes feel like favoritism, but ultimately it is our hope. Because God keeps His word, the mission is still alive. The King has come—and He’s finishing what Israel started.
Key Passages:
1 Kings 15:1-8
Luke 1:30-33
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In this episode, we explore the often-misunderstood theme of God’s wrath by diving into the story of Rehoboam in 2 Chronicles 12:1–12. After three years of faithfulness, King Rehoboam and the people of Judah drift into two years of unfaithfulness—and only then is God's wrath mentioned. This delay is key: it shows that God is slow to anger, not quick-tempered or impulsive.
When God “forsakes” Rehoboam and hands Jerusalem over to Shishak, king of Egypt, it's not blind rage or divine retaliation—it’s a purposeful act designed to teach Judah what it's like to serve the kingdoms and gods of the nations, in contrast to serving the Lord. It’s not retribution for retribution’s sake; it’s discipline meant to restore.
Even more striking, God’s wrath is turned away not by a sacrifice or punishment, but when Rehoboam and the leaders humble themselves. This challenges many modern assumptions about divine wrath. The text shows that God's anger is not an impersonal substance needing to be appeased, but a relational response to rebellion that can subside when people return to Him in humility.
We then turn to Romans 5:8–10, where Paul describes God's love demonstrated through Christ’s death—not to change God’s mind about us, but to change us and reconcile us back to Him. Like Rehoboam’s story, God’s wrath is a path we’re rescued from—not an impersonal sunbstance that must be deactivated in a mechanistic way. Christ's death does not do something to God, it does something to us—it draws us back into relationship.
This episode invites listeners to rethink what divine wrath actually is, and why a relational, patient, redemptive God is a more biblical view of God than the dysfunctional caricatures we often inherit. Misunderstanding God's wrath can damage our relationship with him, but rightly understanding it opens the door to a healthy and flourishing relationship.
Key Passages:
2 Chronicles 12:1-12
Romans 5:8-10
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In this episode, we explore the fall of Rehoboam as recorded in 1 Kings 14:21–31 and the unique way the writer of Kings presents God's response to the Southern Kingdom of Judah. While Northern Israel’s rebellion often led to swift judgment, Judah’s kings were disciplined differently—not because they were better, but because of the Davidic covenant. God had pledged that every person sitting on the throne in Jerusalem would be a descendant of David. That promise shaped how He dealt with David's line: not with ultimate destruction, but with fatherly discipline.
We unpack why Rehoboam’s reign—though under David’s shadow—was deeply compromised. The writer twice mentions Rehoboam’s mother as an Ammonitess, likely highlighting the spiritual influence of Molech/Milcom, the Ammonite god on his life and leadership. The text also points to Judah's descent into worshiping Asherah, a deity known for gender confusion and even called the “walker on water.” This religious influence may trace back to Solomon’s alliance with Hiram of Tyre, whose Phoenician religous culture likely shaped Israel during the Temple’s construction.
We examine how this spiritual corruption showed up: idolatry, sexual perversion, and idolatrous worship on high places—all of which distorted Israel’s calling to be a light to the nations. Instead of standing apart, they became just like the peoples around them—part of the problem instead of the solution.
But then, we pivot to Mark 6:45–46, where Jesus, Israel’s true King, retreats to a high place—not for idolatry, but to pray. From there, He walks on water—not as a divine stunt, but as a fulfillment of Israel’s longings. Where Israel's kings failed, Jesus succeeds. Where Asherah was wrongly worshiped as a "god who walks on water," Jesus actually does—revealing not a false god, but the true Son of God, come to complete the journey Israel had left undone.
This episode offers a striking contrast between Rehoboam’s failure and Jesus’ faithful kingship, inviting us to see God’s light breaking into Israel’s darkness—a thread of hope woven towards the end of the most tragic chapters of the Old Testament.
Key Passages:
1 Kings 14:21-31
Mark 6:45-46
Entry for Asherah in Dictionary of Deities and Demons
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In today’s episode, we explore the interesting world of prophets in the Old Testament by comparing and contrasting three key Hebrew terms: nabi , ra'ah , and hozeh —all often translated as "prophet" or "seer." Drawing from 1 Samuel 9:9, we unpack the linguistic and historical evolution from ra'ah ("seer") to nabi ("prophet")—a shift that appears to be more social than divinely prescribed. What does this transition reveal about how Israel understood prophetic ministry over time?
We discuss how these three terms may reflect different modes of revelation (how prophets receive messages), means of communication (how prophets deliver messages), or even content of the revelation itself. For instance, while "seer" might imply supernatural sight into the future or unseen realms, the biblical record shows that even prophets called seers, like Samuel, often received revelation through spoken words, not visions (1 Samuel 3). So what, then, distinguishes a nabi from a ra'ah or a hozeh?
To add to the intrigue, 1 Chronicles 29:29 uses all three terms to describe different prophets—Samuel the ra'ah, Nathan the nabi, and Gad the hozeh. But the text gives no clear explanation of the differences between them. We’re left to conclude that some distinction existed, even if its precise meaning remains elusive.
Why does this matter? Because prophets play a central role in 1 Kings—especially after Solomon’s death and the division of the kingdom. Understanding these prophetic terms helps us read their stories with greater clarity and theological depth.
From there, we transition to the Gospel of John (1:43–51), where Jesus encounters Nathanael and demonstrates the qualities of both a seer and a prophet. He reveals hidden knowledge about Nathanael’s character and location, prompting Nathanael to proclaim Jesus as the Son of God and King of Israel. But then Jesus flips the script—promising that Nathanael (along with the other disciples) will see even greater things: angels ascending and descending upon the Son of Man.
We close with a reflection on how spiritual gifting often multiplies in community. Just as the disciples, by walking with Jesus, began to function in his prophetic and visionary gifting, so too today we often grow in spiritual capacity by walking closely with others who carry those gifts.
Key Passages: 1 Samuel 9:9 - the word "seer" gives way to the word "prophet"
1 Chronicles 29:29 - three different Hebrew words for "prophet" are used for three different people
John 1:43-51 - Jesus functions as a Nabi, Seer, and possibly a Chozeh
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In this episode, we dive into the sobering story of Jeroboam’s rebellion and the prophetic judgment spoken through the aging prophet Ahijah in 1 Kings 13:33–14:18. Jeroboam’s sins—establishing idols, appointing illegitimate priests, and turning his back on the Lord—weren’t just political missteps; they were like a spiritual cancer that metastasized through the whole of Northern Israel, and this cancerous corruption set the Northern Kingdom on a trajectory toward exile.
We also explore the irony that Jeroboam, the man once prophetically appointed to rule Israel, had no real relationship with the prophet who anointed him. So distant was he from Ahijah that he believed his wife had to disguise herself to visit the prophet about their sick child—unaware that Ahijah was now blind. This small detail reveals a larger truth: Jeroboam had cut himself off not only from God's voice, but from God's prophet.
Ahijah's message is devastating but precise: God’s judgment is never random. It always corresponds to human choices—it either amplifies their consequences or accelerates their arrival. And in Jeroboam’s case, the judgment stretches far beyond his family. Ahijah prophesies the eventual captivity of Israel—a prophecy that foreshadows the rise of Assyria and the disappearance of the ten northern tribes. This moment is one of the most significant turning points in Israel’s history and still reverberates today. or example, it's quite possible the Northern tribes of Israel are still scattered ampong the nations and awaiting a return to the land of Israel.
We turn to Romans 3:20–24, where the Apostle Paul announces the good news of a far greater redemption. Unlike Jeroboam, who led Israel into exile, Jesus leads us out of captivity—not to a foreign empire, but to the deeper slavery of sin. This redemption isn’t merely something Christ offers us from a distance—it is something God locates in Christ himself, in his own transformed humanity. God rescued Jesus from death and raised him into new life—and through Christ, God invites us into that same new life.
Key Passages:
1 Kings 13:33-14:16
Romans 3:20-24
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In this episode, we journey into one of the darkest turning points in Israel’s history: the sin of Jeroboam, son of Nebat, as recorded in 1 Kings 12:25–33. Although he was appointed by God and promised a lasting dynasty, Jeroboam leads with fear and insecurity. Driven by the anxiety that his people might return their allegiance to Jerusalem and the house of David, Jeroboam crafts an alternative religious system—complete with golden calves, unauthorized shrines, self-appointed priests, and counterfeit feast days. His actions weren’t merely idolatrous; they were shockingly innovative rebellions against the covenant God had established through Moses.
Jeroboam’s decisions echo throughout Israel’s story, becoming the benchmark of evil against which all future kings of the northern kingdom (and some kings in the southern kingdom) are measured. The text notably mentions his “heart” two times, which creates a subtle yet pointed contrast with David - the ideal king whose heart was aligned with God and who never turned to idols.
But the episode doesn’t end in failure. We turn to John 7:1–14, where we see another King—Jesus—faced with a deadly situation that could have easily led him to skip out on his lawfully required attendance at the feast of Tabernacles in Jerusalem. Yet unlike Jeroboam, Jesus chooses to trust God and obey the law by attending that feast. At great personal risk, He faithfully attends the Feast of Tabernacles, one of the three pilgrimage feasts required by Deuteronomic law. Where Jeroboam undermined the covenant, Jesus fulfills it.
Through His faithful obedience—even to the point of death—Jesus not only upholds the law but embodies it. HE allows the law to shape and form him into the Israelite King God always wanted, but could never find. His wholehearted alignment with God's will qualifies Him to be the King of Israel - the Righteous One who excels in covenantal love and obedience. This faithful obedience to the law contributed to the creation of his new humanity, which we now can share in through faith and the Spirit.
Key Passages:
1 Kings 12:25-33
Deuteronomy 16:16 - all males must attend Feast of Unleavened Bread/Passover, Weeks/Pentecost, Tabernacles
John 7:1-14
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In this special 200th episode, we’re stepping out from behind the script to give you a personal look at what it’s really like to walk through the Bible together — as a married couple, as disciples, and as podcast hosts.
We pull back the curtain on the tools and process that go into producing each episode.
Whether you’ve been with us from the beginning or just recently joined, this episode is our way of saying thank you — and sharing a few things we’ve never talked about on-air.
Step behind the mic with us.
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In this episode, we explore the explosive moment in Israel’s history when the northern tribes, led by Jeroboam, revolt against Rehoboam, Solomon’s son. At the heart of their complaint is a surprising indictment: Solomon’s reign, for all its glory, left behind a legacy of unbearable burdens. This moment exposes the darker side of Solomon’s leadership—one built on forced labor and heavy taxation—and sets the stage for a national rupture.
We unpack Jeroboam’s plea for relief and examine Rehoboam’s disastrous decision to reject the wisdom of his father’s older advisers—men who understood that a king’s role was to serve the people. Instead, he listened to his privileged peers, young aristocrats far removed from the people’s pain. The result? The kingdom fractures, fulfilling what the narrator of 1 Kings reveals as God’s hidden hand at work—disciplining the house of David for their covenant unfaithfulness.
But the story doesn’t end there. We then turn to the words of Jesus in Matthew 11:28–30, where another King of Israel speaks—not to demand more, but to offer rest. Unlike Solomon and Rehoboam, Jesus invites the weary to come under his yoke—a yoke that is easy and a burden that is light. Unlike Rehoboam who perpetuated the sins of his father, Jesus the Son of God advances the ways of his Father, establishing himself as the King of Israel who leads people into rest.
We close by reflecting on what it means to walk with God under the yoke of Jesus—how learning from him brings rest to our souls, not exhaustion. It’s a call to reimagine discipleship, not as religious performance, but as restful obedience under the care of a just and gracious King.
Key Passages:
1 Kings 12:1-15
Matthew 11:28-30
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In this episode, we explore the significance of the moment when God raises up a rebel from within Israel’s own ranks—Jeroboam, a man from the tribe of Ephraim—to challenge the power and legacy of Solomon. Through the prophetic word of Ahijah the Shilonite, God announces the tearing away of ten tribes from Solomon’s son, Rehoboam, marking the beginning of Israel’s divided kingdom. But this is no ordinary political split—it is a divinely sanctioned act of judgment and redirection.
We dive into the historical and theological layers behind this story. Why does God choose Jeroboam? Could tribal tension between Ephraim (the house of Joseph) and Judah already have been simmering beneath the surface, setting the stage for division? We examine how pre-existing rivalries may have been part of God's providential orchestration, allowing Him to work through real human tensions to fulfill His purposes.
Even more fascinating is the prophet God uses: Ahijah. His name means “brother of the Lord,” and he hails from Shiloh—the former resting place of the Tabernacle, and the town that produced Samuel. There’s a deep irony in this. God uses a prophet from the once-sacred place of national unity to announce a rebellion that will split the kingdom apart. The symbolism intensifies when Ahijah tears his own garment into twelve pieces to represent the tribes of Israel—a prophetic act that sets a precedent for clothing representing kingdoms, a motif that shows up previously when David cuts the corner of Saul’s robe.
Finally, we trace this garment symbolism into the New Testament. At the crucifixion of Jesus, the soldiers tearing and dividing his garments point to something even greater—the kingdom of Christ being distributed among the nations. As the Roman centurion declares, “Truly this was the Son of God,” we witness the first eveidence that through the death of Christ, his kingship would advance beyond tribal lines or national borders.
Key Passages:
1 Kings 11:26-40
Matthew 27:35
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In this episode, we examine a curious detail tucked into the final chapters of Solomon’s story in 1 Kings 11:14–25: the sudden introduction of adversaries—foreign “satans”—raised up by God as instruments of discipline and judgment. Strangely, these figures are never mentioned during the development or height of Solomon’s reign, even though one, Hadad the Edomite, had been active from the beginning. Why does the narrator wait until the end to reveal them?
We explore the theological significance of this narrative choice, noting that both adversaries emerge from outside of Israel—Hadad from the south (Edom) and Rezon from the north (Aram/Syria)—strategically positioned at the entry points to Israel’s land. It's as if God is encircling Solomon’s kingdom, initiating judgment from the very edges of the nation's security and prosperity.
Then, we leap forward to the New Testament where Peter, in Matthew 16:21–23, becomes an unexpected “satan” to Jesus—an adversary not from the outside, but from within. Peter’s well-meaning but misguided rebuke tempts Jesus to embrace a human-centered vision of kingship, one that avoids the cross. But unlike Israel’s previous kings, Jesus does not deviate. He discerns the difference between the “things of God” and the “things of men,” and chooses the path of obedience.
Through this contrast, we uncover what makes Jesus not only the rightful King of Israel but the sovereign King over all nations: He alone withstands the adversary's in his life - internal and external - whether foreign or familiar, and remains wholly aligned with the will of God.
Key Passages:
1 Kings 11:14-25
Matthew 16:21-23
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In this episode, we examine the tragic unraveling of Solomon’s reign in light of the laws for kings outlined in Deuteronomy 17:14–20. These divine guidelines—prohibiting the multiplication of wives, accumulation of wealth, and reliance on military power—were designed to keep Israel’s kings humble, dependent on God, and faithful to the covenant. But Solomon, in direct defiance, broke all of them. Most significantly, he multiplied wives from foreign nations, and with them came foreign gods.
1 Kings 10:14–29 and the chapters that follow paint a sobering picture of how these political marriages were not merely diplomatic—they were spiritually destructive. The text doesn’t just emphasize the number of Solomon’s wives but their religious influence. These women turned Solomon’s heart away from the Lord, leading him to build shrines to gods that promoted horrifying practices like child sacrifice and cult prostitution. Shockingly, Solomon built these altars on the Mount of Olives—directly across from the Temple itself—as if to stage a rival spiritual empire in open rebellion to the God of Israel.
The Hebrew word used to describe Solomon's heart "turning" away from the Lord literally means "to stretch." Rather than remaining fully devoted to Yahweh, Solomon’s loyalties were stretched thin across a pantheon of false gods. In judgment, God mirrored Solomon’s spiritual disintegration by "tearing" the kingdom away from him, stretching and ultimately breaking the unity of Israel, allocating only Judah and Jerusalem to Solomon's son for David’s sake.
But this episode doesn’t end in despair. We turn to Jesus' teaching in Matthew 22:34–40, where he proclaims that the greatest commandment is to love the Lord with all our heart, all our soul, and all our mind. Jesus didn’t just teach this—he lived it. His life was a perfect fulfillment of what Solomon failed to be: a king whose heart was undivided, wholly given over to loving God with all of his being.
Key Passages:
1 Kings 11:1-13
Matthew 22:34-40
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In this episode, we explore the striking contrast between God’s vision for kingship in Deuteronomy 17:14–20 and the way Solomon ruled as described in 1 Kings 10:14–29. Though Israel’s kings were commanded not to multiply gold, horses, or military power, Solomon does all three—lavishly. We examine how his accumulation of wealth and chariots not only breaks covenant commands but also reveals a deeper issue: misplaced trust in political alliances and military might rather than in the Lord.
We then take a closer look at Solomon’s throne—a dazzling structure overlaid with gold, guarded by lions, and elevated by steps. Its description evokes the sacred furniture of the tabernacle, especially the Ark of the Covenant. Could this literary parallel be a subtle warning? Is Solomon, in exalting himself, displacing God’s rightful place at the center of Israel’s worship and life?
We also discuss the troubling detail that Solomon distributed horses and chariots to surrounding nations, including the Syrians and Hittites—nations that would later rise against Israel. His short-sighted foreign policy reveals what happens when kings build empires instead of trusting God's provision.
Turning to the New Testament, we hear a very different message from Jesus in Matthew 6:19–21. Rather than hoarding wealth, Jesus teaches us to seek treasure in heaven. And unlike Solomon, Jesus actually lived this way—embodying the humility, trust, and obedience that Deuteronomy envisions for Israel’s true King.
We close the episode with a personal story of what it has meant in our own lives to pursue heavenly treasure over earthly riches—and how, time and again, God has proven Himself faithful to provide.
Key Passages:
1 Kings 10:14-29
Matthew 6:19-21
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What kind of king does God desire? In this episode, we explore the often-overlooked laws for Israelite kings found in Deuteronomy 17:14–20—a passage that sets radical boundaries on the power and prestige of the King of Israel. Unlike the kings of the surrounding nations, Israel’s king was to submit himself to the law, avoid the accumulation of wealth, weapons, and women, and live humbly among his fellow Israelites.
We then turn to the book of 1 Kings and observe how the writer uses a subtle, indirect style to critique King Solomon. Through specific narrative accounts, the text reveals how Solomon violated each one of the Deuteronomic laws: he multiplied horses, took many wives, amassed great wealth, and failed to uphold the law of the Lord. While the writer of 1 Kings doesn't directly condemn Solomon for his actions, he does let the facts speak for themselves, offering a quiet but sharp indictment of Solomon's unfaithfulness.
However, as we often notice in this podcast, where Solomon failed, Jesus succeeded. We examine Jesus' temptation in the wilderness (Matthew 4), where he quotes exclusively from Deuteronomy, which demonstrates Jesus had not only deeply internalized the law through memorization, but also had the wisdom to appropriately apply the law in every situation. As the king of Israel - God's Son - Jesus fulfilled every requirement outlined in Deuteronomy 17.
Key Passages:
Deuteronomy 17:14-20
Matthew 4:1-4
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In this episode, we explore the mysterious account of the Queen of Sheba’s visit to King Solomon in 1 Kings 10:1–13. At first glance, her appearance in the narrative seems unnecessary—after all, Scripture has already told us that kings and nobles from all over the world were regularly coming to hear Solomon’s wisdom and bring him gifts. So why does the Bible pause to highlight this specific encounter?
We dig into the subtle textual clues that suggest this visit by Queen Sheba is more than just an quest to satisfy curiosity. The Queen’s name—Sheba—bears a striking phonetic resemblance to the Hebrew word shuvah, meaning “to turn” or “return.” Could her journey symbolize a divine invitation for Solomon to turn back to God and fulfil his roles and responsibilities as Israel's King?
What's important to recognize about this story is that it contains the only account in Solomon’s narrative of someone reminding him of his core responsibility as Israel’s king: to practice justice and righteousness. In doing so, she functions not just as a royal guest, but as a prophetic messenger—sent to gently remind Solomon and call him back to the heart of his vocation.
We also take a closer look at her extravagant gifts and how they align with what Deuteronomy 17 permits a king to multiply— spices, and goods, but not gold, wives, horses, or foreign alliances. Her offerings may hint at a righteous form of royal prosperity—one that Solomon ultimately failed to embrace.
Finally, we turn to Jesus’ reflection on this moment. When He declared that the “Queen of the South” would rise up and condemn His generation, He wasn’t just comparing his wisdom with Solomon's wisdom—He was saying that he was greater than Solomon in much the same way that our righteouness needs to be greater than the righteousness of the Pharisees. Jesus was more righteous than Solomon. Even without palace or riches, Jesus overflowed with the true wealth of God's kingdom—wisdom, power, and authority to overcome both the internal and external forms evil.
And just as the Queen of Sheba journeyed to hear Solomon, those of Jesus' generation should have been willing to journey towards him. However, sadly, many in Jesus’ own day refused to draw near to him.
Key Passages:
1 Kings 10:1-13
Matthew 12:42
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In this episode, we trace the subtle but steady descent of King Solomon into apostasy, as recorded in 1 Kings 9:10–28. At first glance, these verses seem like a mere travelogue of Solomon’s building projects and international diplomacy—but a closer look reveals these events to be a list of infractions and fragrant violations of God's law and intentions for Israel.
We uncover how Solomon’s actions in this passage violate the Deuteronomic covenant and the Law of the King in Deuteronomy 17. He gives away part of the Promised Land to a foreign king, amasses horses and chariots, enslaves the remaining Canaanites instead of driving them out, and deepens political alliances through exploitative economics—all in stark contrast to God's commands. Though the narrator doesn’t issue direct judgment, the violations are on full display for the discerning reader.
At the root of it all? A growing obsession with gold. Solomon's heart, once wholly devoted to the Lord, begins to bend toward wealth and empire. His repeated ventures to Egypt—the very place Israel was delivered from—are symbolic of a deeper spiritual regression.
To take a closer look at the enduring danger of seeking wealth, we turn to Paul’s teaching in 1 Timothy 6, where he warns that the love of money is the root of all kinds of evil. Not money itself, but the obsesson with it—the same desire that led Solomon down a path of compromise and covenant-breaking.
This episode is a sobering reminder: the road to spiritual decline is often paved with small, seemingly justifiable decisions—until a heart once aligned with God becomes centered on self indulgence.
Join us as we connect the story of Israel’s wealthiest king with one of the New Testament’s most urgent warnings about greed, idolatry, and the slow erosion of faith.
Key Passages:
1 Kings 9:10-28
1 Timothy 6:6-10
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In this episode, we explore a pivotal moment in the biblical story—God’s second appearance to Solomon in 1 Kings 9:1–9. At the height of Solomon’s success, after completing the temple and his royal palace, God delivers both a promise and a warning. If Solomon walks in faithfulness, the Davidic dynasty will endure. But if he or his descendants forsake God, the temple will be destroyed, Israel will be uprooted from the land, and the name of Israel will become a cautionary tale—a byword among the nations.
This warning isn't just about Solomon; it becomes the narrative arc of the rest of the Old Testament. The story that unfolds is one of tragic decline, exile, and loss. Yet, within that story is a deeper revelation: the longsuffering love of God. Though Israel rebels, God is patient, kind, and slow to anger, bearing with his people across generations. His discipline is not impulsive wrath—it is the loving correction of a Father who refuses to abandon his children to their sins.
But God's discipline also comes at a cost. Israel bears shame, scattered among the nations. And God himself bears loss, as his name—once exalted—is blasphemed and ridiculed among the nations. The destruction of the temple does not only signify Israel's failure, but God’s willingness to suffer loss for the sake of a greater purpose: to form a people who will reflect his light to the world.
We then trace this theme into the New Testament, where Hebrews 12:5–8 reminds us that God’s discipline proves we are his beloved children. Just as he disciplined Israel, his firstborn son, so he disciplines us—not to punish, but to mature. He loves us too much to let us go our own way. His correction calls us back to the path of life.
Key Passages:
1 Kings 9:1–9
Hebrews 12:5–8
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What does it mean for God’s name to dwell in a temple—when even the highest heavens cannot contain Him? In this episode, we explore part of Solomon’s dedication prayer in 1 Kings 8:26–30, where the phrase “the name ” appears 14 times in the chapter. In the prayer, Solomon acknowledges a paradox: though God is infinite and uncontainable, His name—His revealed presence—chooses to dwell in the temple. This invites us into a deep biblical mystery: the name of the Lord is portrayed by Old Testament authors as both distinct from YHWH and yet also identified with Him. TSpecifivially, the name of the Lord (YHWH) is presented as the visible, embodied form of YHWH in the Old Testament.
We also discuss the concept of the Tetragrammaton (YHWH)—not just four letters, but signidicance of these four letters as it relates to the presence of God among His people. Then, we trace this idea forward to the New Testament, where in Philippians 2:5–11, Jesus is said to bear "the name above every name." We explore how the Hebrew name Yeshua (Jesus) is built from an abbreviation of YHWH combined with the Hebrew word for salvation (yasha), meaning "The LORD is salvation."
From Solomon’s temple to Jesus’ exaltation, we draw a line between the embodiment of YHWH in human form seen throughout the Old Testament—often presented as the Angel of the Lord—and the incarnation of YHWH in Jesus Christ. We consider whether these manifestations are one and the same, which would effectively point to the pre-incarnate embodiment of YHWH in human form fitting into a human form at the incarnation, much like a hand can be said to fit in a glove.
This episode invites you to ponder the mystery of God’s name, God’s presence, and God’s visible form—a mystery that culminates in Jesus, the Word made flesh. Though we acknowledge this is not a doctrine to be grasped with technical precision, it is a divine mystery that reveals the triune nature of God in both Old and New Testaments.
Key Passages:
1 Kings 8:26-30-53
Examples of passages that use "Angel of the Lord (YHWH)" and "The Lord (YHWH)" interchangably, either explicitly or implicity - Exodus 3:1-14; Judges 6:11-24
Short video explaining the etymology and pronounciation of YHWH - the tratgrammatron.
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In this episode, we take a closer look at Solomon’s prayer at the dedication of the Temple in 1 Kings 8:46–53—and what it reveals about the forgiveness of sins. Surprisingly, the majority of Solomon’s seven requests center on one theme: asking God to forgive Israel’s willful, intentional sins. These aren’t accidental lapses or unintentional failures—the kind the Levitical sacrifices were designed to cover. These are acts of open rebellion, including turning away from Yahweh to worship the gods of other nations. And according to the Law, there was no sacrifice for those kinds of sins.
So what is Solomon asking for? And what does it mean that he believes God might actually forgive—without any sacrifice at all?
We explore the implications of Solomon's requests, especially for Christians who assume Jesus came primarily - or even exclusively - to solve our need for forgiveness. While forgiveness is necessary, Solomon’s prayer reveals it is not sufficient to solve the deeper problem of our corrupted human nature. Just as Israel could be forgiven while in captivity, and still remain in captivity, and just as Jesus forgave the paralyzed man’s sins in Mark 2, and yet at the moment of forgiveness he was still paralyzed, forgiveness of sins as commonly understood only deals with one aspect of our "sin problem." God has always been free to forgive. The greater question is: what has God done to heal and transform the human condition that leads us to rebel in the first place?
Join us as we examine why Jesus came, not just to forgive, but to offer a total solution: the gift of a new humanity. Forgiveness may clear the slate—but resurrection creates a new life.
Key Passages:
1 Kings 8:46-53
Mark 2:1-11
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In this episode, we explore another request in Solomon's prayer as he dedicates the Temple in 1 Kings 8:41–43, and the words he speaks to Israel after his prayer in 8:54–61. In both portions, Solomon reflects growing awareness of Israel’s calling to be a light to the nations.
Unlike earlier parts of Israel’s story, Solomon’s prayer and his exhortation to the people reflect a maturing vision that first began to be expressed more fluently through David in the Psalms, and is now taking shape in Solomon's words: Israel was never meant to flourish for its own sake. It was intended to attract the nations to the glory of God through the strength, justice, and prosperity He brings to His people.
Solomon prays that foreigners—those who do not belong to Israel—would hear of God’s great name and mighty hand, come from distant lands, and pray toward the Temple. This moment captures God's desire from the time of Abraham: that Israel, His firstborn son among the nations, would carry the responsibility of representing Him to the other nations. The Temple, then, was not just a national symbol but a global invitation—an epicenter of encounter where outsiders might experience what no other god could do.
We then look at Mark 11:15–19 where we see Jesus reflecting God's vision for the Temple to be a place of prayer for the nations. His righteous anger in the Temple was not just about corrupt practices—it was about how those practices hindered and disrupted the nations from getting an accurate representation of God. Quoting Isaiah, Jesus declares that the Temple was meant to be "a house of prayer for all nations," and his actions reveal the heart of the firstborn Son of God: one who zealously guards the integrity of God's mission for the world.
We conclude by reflecting on how this biblical pattern still speaks to us today. Like Israel and like Jesus, we are blessed not just for our own benefit, but so that others might come to know and glorify the name of the Lord through our lives. How we steward what God gives us—our influence, our resources, our worship—can either open the way for others or hinder them. The question is: are we building lives that help others see and seek the living God?
Key Passages:
1 Kings 8:41-43, 54-61
Mark 11:15-19
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In today’s episode, we keep exploring Solomon’s prayer at the dedication of the Temple in 1 Kings 8:37-40. Solomon’s Temple marks a major development in the story of the Bible: God anchors Himself even more deeply into the life of Israel, placing His Name at the Temple in Jerusalem.
In his prayer, Solomon lays out seven scenarios where he pleads for God to hear and answer the prayers of His people—five of which revolve around forgiveness of sin. If we read these scenarios as a chiastic structure, the fourth scenario becomes the center of attention: a prayer offered in the midst of famine, pestilence, sickness, and other covenantal curses tied directly to Israel’s unfaithfulness, as outlined in Deuteronomy.
We take a close look at this center point, seeing how Solomon’s prayer highlights the heart as the true battleground—because God knows the hearts of all people. Solomon recognizes that what God truly desires is a people who love Him with all their heart, soul, and strength.
From there, we trace these same themes into the New Testament, where in Mark 2:1-11, Jesus forgives the sins of a paralytic before healing him, again revealing a deep connection between sin, sickness, the heart, and God’s healing forgiveness.
We also discuss the obvious, yet delicate tension: while not all sickness is caused by personal sin, some physical or emotional suffering can indeed be tied to specific sins in our lives—sometimes even ones unique to our personal journey, such as ignoring God’s guidance in our lives.
We close with a challenge: take time to prayerfully reflect—Is there any area of sin that might be weighing down your heart or even your body? Come to God, who knows your heart and longs to bring both spiritual and physical healing.
Key Passages:
1 Kings 8:37-40
Mark 2:1-12
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In this episode, we explore Solomon’s prayer at the dedication of the Temple in 1 Kings 8:22-30—a monumental moment in the story of the Bible. The construction of the Temple marks a major development in how God chooses to dwell with His people, not just identifying with Israel as a nation, but also with the city of Jerusalem and the Temple itself. Yet even as Solomon celebrates this, he acknowledges that God's presence is not confined to a building. Notably, God says that His Name will dwell there—a mysterious concept that both distinguishes and intertwines with other divine figures like the Angel of the Lord and the Spirit of God.
But this episode also zooms in on how Solomon sees himself. He repeatedly calls himself and Israel “God’s servant,” which stands in contrast to how God has spoken of Israel and David’s royal line primarily as sons. While “servant” is a noble term and later becomes rich with prophetic significance—especially in Isaiah’s “Servant Songs”—it still falls short of the intimacy and authority that comes from the status of sonship. Could Solomon’s preference for “servant” over “son” reveal a deeper disconnect in how he viewed his relationship with God? And could this lack of sonship be a clue to his eventual fall?
We close by drawing a powerful comparison to Jesus, the true Son of David, who fully embodies the “Servant of the Lord” prophesied in Isaiah 42:1-4 and quoted in Matthew 12:15-21. Jesus, unlike Solomon, delights and satisfies the longings in the heart of the Father to live in full and unhindered relatiojnship with an Israelite King. Jesus sees people not for their failures, but for their potential, partnering with God to restore what’s broken and bring people into their true identity and destiny. Where Solomon fell short, Jesus kept going, showing us what it truly means to be both the Servant and the Son of the Father.
Key Passages:
1 Kings 8:22-30
Matthew 12:15-21
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In this episode, we explore the overlap between the language used to describe Solomon’s temple and the language used to describe part sof the human body in the Hebrew Bible. Drawing from 1 Kings 6:15–16, we highlight how specific Hebrew words—sela (rib), debir (speak), yamin (right hand), and semol (left hand)—reveal a symbolic connection between the structure of the temple and the structure of the human body.
The Holy of Holies, called the Debir, corresponds to the head or mouth—the place of speaking—while the Holy Place resembles the torso, protected by sela, or ribs. On each side of the temple, five basins stood to the right (yamin) and left (semol), pointing to the hands. These anatomical terms weren’t accidental—they suggest the temple was designed from the beginning to be a symbolic human form.
But the implications go far deeper: if the temple mirrors the human body, then the human body was created to be a temple—a dwelling place for God. This should change how we understand both temple and body.
We trace this pattern into the New Testament, where Jesus declares his own body a temple in John 2:13–22, revealing a fractal pattern between temple and body.
We conclude by reflecting on significance of this corresponding pattern between temple and body. God’s desire to dwell in us is beautiful, but it also means He cannot ignore impurity, brokenness, or death. Wherever God dwells, that space must ultimately be cleanses, rectified, healed, and resurrected. His presence is life and power
This episode invites use to reimagine our body—not as our own, but as sacred architecture designed for God’s presence.
Key Passages:
1 Kings 6:15-16
"Speak" "Oracle" 1 Kings 6:5, 16, 19, 20-23; 7:49
"Ribs" Genesis 2:21; 1 Kings 6:5; 15-16
"Right Hand" "Left Hand" 1 Kings 7:39
John 2:13-22
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In this episode, we explore the connections between 1 Kings 8:1–13 and Ephesians 2:17–22, tracing the story of God's dwelling place from Solomon’s temple to the household of God built on Christ, and the apostles and prophets.
We begin by reflecting on Solomon as a man of peace who, at the height of Israel’s unity and prosperity, brings the ark of the covenant into the Holy of Holies during the Feast of Tabernacles (Sukkot). We unpack the significance of this moment—not only as the culmination of temple-building, but also as a symbolic statement about God’s presence: God is stationary enough to dwell among His people, yet larger and mobile enough not to be confined by them. The mobile nature of God's presence was symblized by the poles used to transport the ark remaining attched to the ark, reminding Israel that God is not a localized deity limitd to the Temple, but the Lord of all the earth.
From there, we turn to Ephesians 2:17–22, where Paul describes Jesus as the cornerstone of a new temple made up of people—both Jews and Gentiles—joined together through their participation in the new, unified, peaceful humanity of Christ.
Like Solomon, Jesus partners with God to build a dwelling place for God from a place of peace and oneness. However, unlike Solomon, Christ did not inherit a situation of peace from his father. He had to forge it within himself - in his own flesh - reconciling his Jewishness with Gentileness. That reconciliation took place throughout the entire course of his life, all the way into the the excruciating experience of the cross where his love and commitment for Gentiles was severely tested.
By reconciling Jew and Gentile together in his own flesh and humanity, he was able to reconcile them both to God in his own fleshly body on the cross. This made it possible for Jews and Gentiles who participate in his new humanity to be one "body", and function together as a dwelling place for God - a temple in the Lord - in the Spirit. Just as the glory of the Lord filled Solomon’s temple, the Spirit now indwells this new temple, a mobile, missional people shaped by God’s own presence.
This episode invites listeners to consider how God’s desire was never just to dwell among Israel, but to make His presence among Israel accessible among the nations. The mobile nature of God’s presence—tabernacling with humanity, dwelling in Christ, and now among His people—is a thread that ties Solomon's temple to the apostolic mission of the Church. The temple was never meant to be an end in and of itself - it was pointing to something greater.
Key Passages:
1 Kings 8:1-13
Ephesians 2:17-22
Key Resources:
Link to visuals and video of the design of Solomon's Temple
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In this episode, we continue to explore the connection between King Solomon—whose name means "peace" and whose reign was marked by the absence of war (1 Kings 5:1–12)—and Jesus Christ, who is declared in Ephesians 2:14–16 to be our peace. But this passage in Ephesians is not just about the absence of external conflict; it’s about the internal transformation that had to occur first in Jesus himself, and then in us.
We dig into the developmental process that Jesus, as a Jewish man in relatio to Gentile people, underwent in order to become the source of peace. Ephesians gives us a rare glimpse into the spiritual and psychological work that took place in the flesh of Christ—where hostility towards people who were different and hostile towards him was ultimately put to death at the cross. This is especially shocking when we realize that Jesus, as a Jew, had to confront and overcome any and all fleshly, hostile impulses toward Gentiles - even toward the Gentiles who ultimately crucified him.
Through this lens, the cross becomes not only the place where Christ died for us, but also the place where the hostility in Christ's flesh died, too. The cross was like a circumcision that finally cut away all hostility from the flesh of Jesus, fully deactivating it, and putting it to tdeath, making possible the creation and completion of a new humanity—one that was created in peace and oneness.
We conclude by considering what it means for the same work that was accomplished in Jesus’ flesh to now be accomplished in our flesh. The church is not simply called to believe this peace and oneness was developed in Christ, but to participate in it and embody it—a multi-ethnic, multi-cultural, unified people whose peace flows not from mere tolerance or diplomacy, but from the very crucified flesh of Christ.
Key Passages:
1 Kings 5:1-12
Ephesians 2:14-16
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LISTENER WARNING: There is a clip of more graphic explanation of circumcision so you may not want to listen in with your children.
In this episode, we explore the unique way King Solomon is portrayed in 1 Kings 5:1–12 as a man of peace—not merely in terms of foreign diplomacy, but as someone internally at rest, in contrast to his father David, who is remembered as a man of war. While Solomon’s peaceful reign provided practical stability—no enemies, no major conflicts— that enabled to engage in a seven year long building project, it also reflected an inner disposition of peace and harmony that made him a fitting candidate to build the temple of the Lord.
But the story of Solomon initiating the bulding of the Temple is not without its warnings. We trace a subtle “breadcrumb” of Solomon’s future fall—his reliance on Hiram, king of Tyre, for skilled labor. This decision marks a quiet departure from the Spirit-empowered craftsmanship that characterized the building of the Tabernacle in the wilderness. Was Israel lacking in ability—or was Solomon leaning more on foreign alliances than on God?
Even so, Solomon’s collaboration with Hiram also prefigures something hopeful: Israel’s fruitfulness blessing the nations, reminiscent of Joseph's provisional leadership through Egypt during a worldwide famine. This theme of peace, provision, and temple-building finds its ultimate fulfillment in Jesus Christ, whom Ephesians 2 proclaims as our peace.
Join us as we uncover how Solomon’s reign and temple project offer a glimpse—both hopeful and cautionary—of the greater peace and and dwelling place of God that Christ would build.
Key Passages:
1 Kings 5:1-12
1 Chronicles 22:1-5 David demonstrates that there are skilled workers available in Israel
1 Chronicles 22:6-8; 28:2-3 - David was characterized as a man of war, implying it was not just the existence of external enemies and conflicts that hindered him from being the builder of the temple.
Exodus 35:30-36:1 God supplies Israelites with the Spirit to enable wisdom, understanding, and craftsmanship to build the Tabernacle
Ephesians 2:11-14
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In this episode, we explore the theme of rest through the figure of Solomon, whom God calls a Man of Rest in 1 Chronicles 22:5-10. Unlike his father David—a man of war, conflict, and tension—Solomon’s identity as a man of rest uniquely qualified him to build the temple, the place where God's presence would dwell among His people. This connects to Deuteronomy 12:1-11, where God promises Israel that they will one day experience rest from their enemies, allowing them to establish a central place of worship.
But Solomon’s rest ultimately points us to someone greater—Jesus. In Matthew 11:25-30, Jesus invites all who are weary and burdened to come to Him for true rest. Unlike David, who was caught in the tensions of war, or Solomon, whose rest eventually unraveled, Jesus perfectly embodied rest by remaining connected with the Father, even in the midst of conflict with the religious leaders.
As we close, we reflect on how Jesus models for us what it means to rest in the Father. In a world filled with tension, striving, and spiritual battles, He calls us to receive His yoke—His way of life—so that we too may experience the deep, abiding rest that comes from living in communion with God.
Join us as we uncover the connection between Solomon’s rest, God’s promise to Israel, and the ultimate rest we find in Jesus.
Key Passages:
Deuteronomy 12:1-11
1 Chronicles 22:5-10
Matthew 11:25-30
Joshua said to have been given rest - Joshua 21:44
David said to have been given rest - 2 Samuel 7:1
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In this episode, we explore the unparalleled wealth, wisdom, and international influence of King Solomon as recorded in 1 Kings 4:20-34. Under Solomon’s reign, Israel’s prosperity reached its peak—not through military conquest but through diplomatic agreements. Surrounding nations entered into peace treaties and vassal relationships with Israel, paying tribute in exchange for protection and trade. While this economic expansion brought immense wealth, we note that God never explicitly commanded Israel to receive tribute from other nations. Did Solomon’s financial success reflect divine blessing, or did it foreshadow deeper compromises to come? It definitely ran against the grain of God's desire for Israelite kings recorded in Deuteronomy 17.
We then examine Solomon’s fame as the wisest man in the world. His renown drew rulers from distant lands, eager to hear his insights and, by extension, learn of Israel’s God. This moment of international recognition serves as a powerful image of God's wisdom shining through His chosen king—yet it also raises questions about the trajectory of Solomon’s reign. Would Solomon be lifted up with pride as he rose in fame? Unfortuantley, this is another bread crumb the writer of 1 Kings shows us.
Finally, we compare Solomon’s wisdom and influence with Jesus, the "one greater than Solomon." In Matthew 2:1-2, wise men from the East traveled to worship Jesus, not because of his accomplishments, but simply because of who he was - the prophesied King of the Jews. While Solomon’s wisdom attracted kings seeking counsel, Jesus’ very presence drew the wise men from afar to worship him. If Jesus' beginnings surpassed those of Solomon, how much greater will his kingdom be in the end?
Key Passages:
1 Kings 4:20-34
Deuteronomy 17:14-20 The laws for Israelite kings.
James 1:5 If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.
Matthew 2:1-2
Map of Solomon's Administrative Districts
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In this episode, we dig into 1 Kings 4:1-19, where Solomon establishes a highly organized bureaucratic administration over Israel. We notice that this leadership structure lacks prophetic influence and instead prioritizes efficiency, specialization, and centralized power.
One of Solomon’s most striking administrative decisions was his reorganization of Israel into 12 districts, which did not align with the original tribal boundaries. Instead, these districts were created to sustain the kingdom through a system of forced labor—a practice explicitly forbidden by God for use among Israelites.
This economic structure ensured that the resources of the people were harvested to sustain the state, marking a shift in Israel’s leadership philosophy. Rather than serving the people, the government extracted from them. We examine how this model contrasts sharply with the leadership of Jesus, who also appointed 12 men—but not for bureaucratic administration. Instead of managing labor and taxation, Jesus’ apostles were called to be with him, become like him, and give back to the people rather than take from them.
Though Solomon and Jesus had different assignments in God’s plan, Jesus demonstrates a greater godliness and justice in his leadership. Where Solomon’s reign centralized power and extracted resources, Jesus' kingdom distributed power and poured out grace. Join us as we unpack these contrasts and explore how they challenge our understanding of leadership, justice, and service in the kingdom of God.
Key Passages:
1 Kings 4:1-19
Leviticus 25:39-43 Israelites forbidden to enslave other Israelites.
Mark 3:13-19
Map of Solomon's Administrative Districts
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Solomon’s reign began with great promise, but the seeds of his downfall were sown early. In this episode, we explore 1 Kings 3:1-15, where Solomon's initial steps as king reveal both his wisdom and his subtle missteps.
We begin by examining three early warning signs that forecast Solomon’s later failure:
- A Political Marriage with Egypt – Solomon’s alliance with Pharaoh through marriage signals a future departure from exclusive dependence on God for Israel’s security.
- Divided Worship – Though Solomon loved the Lord, he did not worship exclusively at Gibeon, where the Tabernacle was, hinting at a divided heart that would later manifest in full-fledged idolatry.
- A Servant’s, Not a Son’s, Identity – Like his father David, who saw himself as God’s servant, Solomon repeatedly refers to himself as a servant. This lack of intimacy with God marks a deficiency in his kingship.
Yet, despite these ominous signs, Solomon starts his reign on the right foot—by humbling himself as a little child before God. His request for a listening heart to discern between good and evil echoes the story of Adam and Eve and their relationship with the Tree of Knowledge of Good and Evil. Kingship requires the ability to rightly distinguish good from evil, especially as it relates to administering justice. Solomon’s request shows that he already wisely perceives that upstream from justice, wealth, long life, and human flourishing is understanding and wisdom, and that God is the true source of both.
However, we also note the limitation of Solomon’s request: his desire for a listening heart is directed toward ruling well, rather than toward attending to God Himself. This suggests a horizontal concern for governance rather than a vertical concern for listening and attending to God, which ultimately reveals a lack of prophetic influence in his reign.
We conclude by drawing a connection to Matthew 18:1-3, where Jesus instructs His disciples to become like little children to enter the kingdom of heaven. Just as Solomon’s greatness began with childlike humility, Jesus teaches that true greatness in God’s kingdom comes through radical dependence on the Father. In essence, Jesus is saying that if His disciples want to be great like King Solomon, they must humble themselves as Solomon once did—allowing God to Father them into maturity, just as He did with Jesus, the ultimate King of Israel.
Key Passages:
1 Kings 3:1-15
Matthew 18:1-4
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This is the first episode of our new series on The Rise and Fall of King Solomon. In this series, we explore how Solomon’s life serves as an archetype—not only for the development of human nature and leadership but also for God’s vision for Israel and the nations.
In this episode, we begin with Solomon’s birth and the significance of the two names he receives—one from his father, David, and another from the Lord Himself, notably through a prophet. These names hint at the tension that will shape his reign: the promise of divine favor and the challenge of living up to it.
We then turn to the dramatic events surrounding Solomon’s rise to the throne. His kingship was not a smooth transition—it was contested by his brother Adonijah, supported by a priest and a military general - but conveniently, no prophet signed on to it.
Likewise, Solomon’s anointing evidenced a lack of prophetic influence, being anointed solely by Zadok the priest alone, which in turn foreshadowed a declining prophetic influence in Solomon's reign. This missing prophetic element would prove disastrous as Solomon’s heart drifted from God. The prophets were meant to keep Israel’s leaders aligned with God’s purposes, yet the absence of a prophetic voice in the key moments of Solomon's leadership and development contributed to an underlying weakness in his leadership—one that would later lead to his downfall.We close by contrasting Solomon’s kingship with that of Jesus, the true King of Israel. Unlike Solomon, Jesus willingly submitted to the prophetic voice of his day - John the Baptist - embracing John's baptism as a sign of obedience and alignment with God’s will. This contrast reveals a profound truth: great leadership is not about personal ambition or unchecked power but about walking in step with God’s will.
Key Passages:
2 Samuel 12:24-25
1 Kings 1:5-10, 32-40
Matthew 3:13-17
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In this episode, we explore Psalm 72, a royal psalm that captures David’s heartfelt prayer over his son Solomon, asking God to make him a righteous and just king. But this psalm is more than a simple prayer—it reveals God’s own vision for justice, leadership, and how Israel could be a blessing to the nations.
One of the most remarkable aspects of Psalm 72 is how it establishes justice for the poor as the true test of a king’s righteousness. David does not pray for Solomon to be defined by military success or economic prosperity. Instead, he pleads with God to make his son a ruler who judges with fairness and defends the rights of the poor and oppressed. In God’s eyes, the measure of a leader’s righteousness is not found in their strength, but in their commitment to protecting and uplifting the most vulnerable in society.
David also envisions that if the king rules justly, God will extend his influence beyond Israel to the nations. This is a striking implication—that justice is not meant to remain confined within the borders of Israel. Instead, God desires to see it scaled and reproduced, not only in every sector of Israelite society but across every nation and people. A just ruler is not only a blessing to his own people but a light to the world, modeling God’s heart for justice on a global scale.
Perhaps most significantly, this psalm connects David’s vision of justice with God’s covenant with Abraham. The prayer reflects the ancient promise that through Abraham’s offspring, all nations of the earth would be blessed. David sees justice as something that should extend outward from Israel, fulfilling God’s original intention to bless the nations through His chosen people.
As we reflect on this psalm today, we must ask ourselves: How do we, as sons and daughters of God, embody His heart for justice? Do we advocate for the poor and the oppressed as God desires? If God were to “scale” and reproduce what we are doing, would it bring about justice—or something else? This episode challenges us to examine our own role in advancing God’s justice and to consider how we can align our lives with His vision for righteousness in the world.
Key Passages:
Psalm 72
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In this episode, we explore the final recorded words of King David in2 Samuel 23:1-7, where Israel’s greatest king reflects on his life and reign. At the end of his journey—after the sins of Bathsheba and the turmoil with Absalom—David ensures that one message remains clear:God Himself declares that the way a king rules is through justice and the fear of the Lord.
But this divine decree isn’t just about Israel. God emphasizes that the righteous king rulesover all people with justice, pointing to the broader mission of Israel’s monarchy and the ultimate fulfillment in Christ. The result?The king who leads in justice and the fear of God will be like the rising sun—bringing warmth, light, and life to his people. This image is striking: the king himself is meant to be a light, modeling faithful sonship to Israel, just as Israel is called to be a light to the nations.
As we close, we reflect on the impact of leadership today. The culture and direction of a group of people are deeply shaped by their leader(s)—whether for good or for harm. We consider the stark contrast between leaders who walk in the fear of the Lord, bringing justice and flourishing, and those who rule with self-interest, bringing division and decay. What does it mean for us to have leaders—whether in our churches, communities, or workplaces—who embody justice and godly fear?
Join us as we reflect onDavid’s last words, the calling of Israel, and the profound impact of godly leadership in shaping a people for righteousness.
Key Passages:
2 Samuel 23:1-7
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In this episode of our series on the life of David, we sit down with our teammate Dustin from OneLife Church to explore how David’s journey resonates with his own life and ministry. From facing and overcoming giants to expressing his heart through music and poetry, Dustin shares how he connects with David’s story in a deeply personal way.
We also dive into how Dustin experiences God in nature, parks, and through conversational prayer in the Psalms—practices that mirror David’s own relationship with the Lord. As we wrap up, we talk about Dustin’s role as the Connections Minister at OneLife, his heart for evangelism, and the ways he helps people find their place in community and faith.
Join us for this inspiring conversation about courage, creativity, and walking closely with God in everyday life.
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Podcast Episode Description:
In this episode, we explore the profound connection between Psalm 22 and Jesus' cry of dereliction on the cross as recorded in Matthew 27:46: "My God, My God, why have you forsaken me?" By quoting the opening verse of this Psalm, Jesus points us to its deeper context and meaning.
We begin by examining the historical backdrop of Psalm 22, which likely reflects David’s anguish during his flight from Saul, as recorded in 1 Samuel 21:10-15. In this narrative, David finds himself in the Philistine city of Gath, alone, disoriented, and wondering if God can still deliver him while he is outside the boundaries of the Holy Land. For David, being in Gath may have symbolized being cut off from God’s presence and protection—a sentiment Jesus echoes in his cry from the cross.
As we walk through Psalm 22 verse by verse, we uncover vivid imagery and phrases that directly relate to Jesus’ experience of crucifixion. Many of these are explicitly quoted in the Gospel of Matthew, including the mocking taunts, the casting of lots for Jesus’ clothing, and the physical agony described in the Psalm. These connections deepen our understanding of how Jesus fulfilled the suffering described by David.
A key focus of the episode is Psalm 22:24, where David proclaims that God does not hide His face from the afflicted or turn away from their suffering. This verse challenges common interpretations of Jesus’ cry as indicating divine abandonment. Instead, we suggest that Jesus’ lament reflects a sense of being forsaken to the Gentiles—just as David felt forsaken to the Philistines. Rather than signaling that God turned His back on Jesus, this cry underscores the weight of human suffering and the depth of Jesus’ identification with the forsaken.
We conclude by discussing the triumphant ending of Psalm 22, which envisions Gentiles coming to worship the Lord as a result of David’s suffering. This prophetic outcome is mirrored in Matthew’s Gospel, where a Roman centurion—a Gentile—confesses, "Surely this was the Son of God," after witnessing the manner of Jesus' death.
Join us as we delve into the rich layers of Psalm 22, uncover its Messianic significance, and see how it illuminates the heart of the Gospel: a God who enters into human suffering to bring redemption to all people.
Key Passages:Matthew 27:46
Psalm 22
1 Samuel 21:10-15
Key Resources:
A book that explores Jesus' cry form the cross and offers an interpretation similar to the one we offer
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In this episode, we dive into one of the most poignant and widely misunderstood moments in the Gospel of Matthew—Jesus’ cry from the cross, “My God, My God, why have you forsaken me?” (Matthew 27:46). Quoting the opening words of Psalm 22, Jesus’ statement has been the source of much theological debate and misinterpretation.
Some view it as an expression of despair, believing Jesus felt abandoned by God due to a moment of weakness in his faith. Others, particularly those who adhere to penal substitutionary atonement, interpret it as evidence that God poured out His wrath on Jesus and severed fellowship with Him because He bore the sins of the world.
But what if both interpretations miss the mark?
We explore an alternative perspective rooted in the context of Psalm 22, a psalm woven into the fabric of the passion narrative in Matthew. Notably, Psalm 22:18 is explicitly referenced in Matthew 27:35, highlighting how the psalm frames the events of Jesus’ crucifixion. We discuss how the people around the cross, including the religious leaders and Roman soldiers, play the roles of David’s enemies in Psalm 22, while Jesus takes on the role of David himself.
Far from expressing despair or divine abandonment, Jesus' cry serves as a deliberate and prophetic act. By quoting Psalm 22:1, Jesus draws attention to the psalm’s depiction of a righteous sufferer surrounded by enemies—an anointed king who endures suffering before vindication. Like David, who was on the run from Jewish authorities and eventually found himself alone among the Philistines, Jesus mirrors this pre-enthronement struggle. Anointed as king at his baptism, Jesus also faced opposition from Jewish authorities and was ultimately handed over to the Gentiles.
We examine how Jesus’ use of Psalm 22 redefines the roles of those around him, casting the Jewish leaders and Roman authorities as David’s adversaries. This reframing highlights the true nature of what was happening on the cross, calling his listeners—and us—to recognize their (and our) participation in the story.
Finally, we explore how Psalm 22 anticipates a dynamic effect on the Gentiles, a theme that points toward the global implications of Jesus’ crucifixion and resurrection. This pivotal idea will set the stage for our next episode, where we’ll delve into the psalm’s ultimate vision of hope for the Gentiles.
Key Passages:Matthew 27:35-46
Psalm 22:1, 18
Key Resources:
A five part blog series that discusses this topic in a thorough and detailed way.
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In this episode, we explore the striking parallels between Jesus’ profound statement in Matthew 26:38, where He reveals that His soul is “exceedingly sorrowful, even unto death,” and the heartfelt cries of Psalm 42, particularly verses 6 and 12. Both passages use the same vivid language to express deep sorrow, providing a unique window into the depth of emotions Jesus could have felt during His darkest moments.
We dive into the emotional landscape of Psalm 42, which colorfully articulates the struggles of the psalmist and offers a roadmap for managing overwhelming emotions. By turning towards God’s presence and seeking His face, the psalmist finds hope and stability amid despair. Could this have been a model for Jesus in managing His own sorrow during the betrayal, trial, and crucifixion? We discuss the possibility that Psalm 42 not only shaped Jesus’ emotional strength and stability but also served as a point of reference for Him in His darkest hours.
As we conclude, we reflect on how this same Psalm offers timeless guidance for us today. In moments of sadness, we too can turn to God—the One whose face lights up with joy when He sees us, the One who is glad to be with us. Join us as we unpack the rich theological and emotional insights of Psalm 42 and its practical implications for our own journeys of faith and emotional resilience.
Tune in to be inspired by the beauty of Scripture and the reassurance that God’s presence is our ultimate source of strength and hope.
Key Passages:Matthew 26:38
Psalm 42
Key Resources:
An extended talk by Jim Wilder on how God's Face/Presence can build strength and joy.
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In this episode, we explore the striking parallels between the betrayal of David by his trusted advisor Ahithophel in 2 Samuel 15-17 and the betrayal of Jesus by Judas Iscariot in Matthew 26-27. But our primary focus is on the emotional responses of Jesus and how this connects with David’s emotional response to Ahithophel's betrayal as recorded in Psalm 55:1–15.
Psalm 55 offers a glimpse into David's heartbroken reaction to betrayal, and we consider how its language and themes may illuminate Jesus' own experience of sorrow and distress.
As a "sad song," Psalm 55 resonates with the depth of human sadness and frustration, and Jesus—who was intimately familiar with the psalms—may have drawn on its words to process his emotions in the wake of Judas’ betrayal. Yet, not all of David’s prayer aligns with Jesus’ experience, as Jesus’ divine mission and ultimate submission to the will of God distinguish his path from David’s. - David had a mission that entailed violence, whereas Jesus did not.
Through this lens, we discuss the discernment required to read Psalm 55 in the context of Jesus’ story. Some verses might shed light on Jesus’ thoughts and feelings, while others diverge, highlighting the difference between David and Jesus. Jesus models a Messianic response to betrayal, as he submits his emotions to God and resolutely walks the path laid before him—showing us the perfect way to endure heartache with trust and obedience to God.
Join us as we delve into this "sad song" of David and how it shines a light on Jesus’ humanity, his mission, and the power of submitting our emotions to God’s will.
Key Passages:Ahithophel's betrayal of David: 2 Samuel 15:12; 16:20–17:23Judas' betrayal of Jesus:
Judas' betrayal of Jesus: Matthew 26:14–30, Matthew 26:47–50, Matthew 27:1–10
Jesus' emotional state: Matthew 26:37-38
Davids Prayer to God in response to Ahithophel's betrayal: Psalm 55:1-15
Key Resources:
Betrayal Song by Steele Croswhite
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In this episode, we dig into the connections between the Absalom Revolt in 2 Samuel 15-18 and the Passion Narrative in the Gospel of Matthew, particularly the betrayal and arrest of Jesus. While Matthew's Gospel does not explicitly mention David during the Passion Narrative, it subtly portrays Jesus as walking and talking like David, employing language, themes, and narrative parallels that draw us back to David's own betrayal and suffering. By doing so, Matthew reveals Jesus as the greater David—one who fully embodies the redemptive purposes of God.
To help us see the connections, we explore the backstory of Absalom—how David's inaction in the face of grave injustice, when Amnon violated Absalom's sister Tamar, sowed seeds of bitterness that eventually led Absalom to revolt against his father. This revolt was alluded to by Nathan the prophet in 2 Samuel 12 as a consequence of David's sin with Bathsheba and Uriah.
Then we highlight six key correspondences between the Absalom Revolt and Jesus' arrest, showing how Matthew intentionally echoes David's betrayal. However, we also note three critical ways Jesus is different from David.
Finally, we reflect on how Jesus understood the things that were happening to him. For Jesus, these events were not arbitrary but were a fulfillment of Israel's Scriptures. We explore the meaning of "fulfillment" not merely as a prediction about the future, but also as a past event that prefigures a future one—an event that finds its full meaning and completion in Jesus. Jesus not only walked in the footsteps of David, as the son of David he continued the journey that his father David began, but never completed.
Key Passages:
2 Samuel 15-16
Matthew 26:30-56
Key Resources:
Article by Nathan Johnson exploring the Connections between the Absalom Revolt and Jesus' Passion Narrative.
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In this episode, we dive into the scene in Matthew 22:41-46, where Jesus poses a question to the Pharisees that challenges their understanding of the Messiah. Asking, "Whose son is the Christ?" Jesus draws attention to their incomplete view of the Messiah as merely the Son of David. By referencing Psalm 110:1, where David calls the Messiah "Lord," Jesus reveals a deeper truth about the identity and mission of the Christ—one that the Pharisees had failed to grasp.
Far from deconstructing the idea that the Messiah is the Son of David, Jesus exposes the Pharisees’ shallow and inaccurate understanding of what that truly means. Their expectation of a conquering warrior king who would crush Israel’s enemies through military might was shaped by a selective view of David’s life, emphasizing his victories while neglecting his suffering and rejection. Jesus, however, understood his own identity as the Son of David in a fuller sense. He walked not only in the footsteps of David's triumphs but also in the path of David's suffering and rejection—fleeing from Saul and enduring betrayal by Absalom. The brillilance of Jesus' question and response to the Pharisees is that it creates room for a broader, much larger point of reference for what the Messianic profile entails - both suffering and victory.
Yet, this path of suffering was not devoid of battle. Jesus engaged in a profound struggle, not against the external enemies of soldiers and swords, but against his own flesh and human nature. Like David resisting the temptation to kill Saul and take the throne by force, Jesus faced the temptation to choose a self-centered path free from suffering and death. His internal battle was a struggle to remain faithful to God’s mission, overcoming evil not through violence, but by refusing to let it provoke him into a violent response—even in the agony of his trial and crucifixion.
We conclude by exploring how Jesus’ understanding of the Messiah as both a suffering servant and a conquering king reshapes what it means for Jesus to walk in the footsteps of David. By choosing the non-violent path of suffering love, Jesus demonstrates that the true victory over evil—a victory not of force, but of faithful obedience to God - must first take place internally. This challenges us to reevaluate our own understanding of what it means to follow the Messiah and to trust in the power of God’s redemptive plan.
Key Passages:Matthew 22:41-46
Psalm 110
Key Resources:
For an example of a scholar who casts doubt on the Masoretic vowel pointing system, which can have implications for casting doubt on their decision to vowel point the Hebrew word Adon in Psalm 110:1 to indicate a human rather than a divine, figure, see the comments of John Sailhamer in The Expositor's Bible Commentary on Genesis, Revised Edition, page 185.
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In this episode, we explore the triumphal entry of Jesus into Jerusalem as recorded in Matthew 21:1-11, uncovering different layers of meaning behind this pivotal event. The crowds joyfully proclaim Jesus as the “Son of David,” yet their understanding of this title is immature and undeveloped, as Matthew subtly suggests through his narrative details.
We begin by examining the significance of Jesus starting this journey from Bethphage, a place whose name means "unfruitful" or "young." Could this be Matthew’s way of highlighting the immaturity of the crowd's understanding of Jesus’ role as the “Son of David”? Furthermore, Matthew’s mention of both the donkey and the colt suggests a contrast between old and young, mature and immature, developed and undeveloped. Through this symbolism, we see a tension between two visions of what it means for Jesus to be the “Son of David”: the crowd’s undeveloped understanding of Jesus as coming to recapitulate David's capture of Jerusalem, and Jesus’ mature, God-ordained path to bring peace and redemption to Jerusalem.
We then explore the historical reenactment taking place in the triumphal entry: Jesus rides into Jerusalem on a donkey, evoking the time of the Maccabees, when a victorious Jewish leader rode a donkey into the city after a military triumph. Yet here lies the irony—there has been no military victory. No battle has been won. The celebration seems premature. Could it be that the only battle that has been taking place is within Jesus himself, as he resolves to walk the difficult Messianic path set before him—a path of suffering and sacrifice, not conquest? (see Matthew 16:21-23 where Jesus struggles with a desire to avoid suffering and crucifixion.)
This moment underscores the crowds’ disconnect from Jesus’ true mission. Like Peter, they are “getting ahead” of Jesus. They are prematurely celebrating a victory they misunderstand, and naievely proclaiming a kingship they do not fully grasp. Their undeveloped vision of a Messiah focused on external political liberation gets ahead of the prior, necessary liberation of human nature that is needed to initiate, accomplish, and sustain a political liberation. In short, the crowds understanding of Jesus as the "son of David" is out of sync with Jesus' understanding, which is ultimately grounded in his understanding of "the Son of man" who must enter into suffering and death to advance the promises made to the "son of David" (Matt. 16:13-23; 17:22-23; 20:17-19). In other words, it is by fulfilling his role Son of Man that Jesus will fulfill his role as Son of David.
We conclude by inviting listeners to reflect on their own possible misunderstandings of Jesus. Do we, like the crowds, hold an incomplete or immature view of who he is? We may know his name, “Jesus,” and his title, “Lord,” but do we grasp the full implications of these words? Understanding Jesus requires a journey of spiritual maturity, and we are challenged to continually grow in our knowledge of him as both Savior and Lord.
Join us as we delve into this profound moment in Matthew’s Gospel and question whether our understanding of Jesus is as fully developed as it should be.
Key Passages:Matthew 21:1-11
Zechariah 9:9
Psalm 118:26
Key Resources:
Map and video of Bethphage, Mt. of Olives, and Jerusalem
Explanation of the Maccabeean Revolt
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In this episode, we explore the connection between Ezekiel's prophecy about "David" as the servant shepherd (Ezekiel 34:23) and Matthew's presentation of Jesus as the ideal shepherd in his Gospel. We begin by examining Ezekiel 34:1-6, where the prophet critiques Israel's leaders for their self-centeredness, neglect, and abuse of their authority. These shepherds failed to feed, teach, heal, and seek the weak and lost sheep. Instead, they prioritized their own gain at the expense of the flock.
Matthew's Gospel shows us the contrast: Jesus steps into the role of shepherd that Israel’s leaders abandoned. Specifically, in chapters 8-10, and most notably in Matthew 9:35-38, Jesus embodies God's vision of what a truly good shepherd does. He feeds the people by teaching them, heals their afflictions, and seeks out the lost sheep. In this way, Jesus embodies Ezekiel's profile of God's servant "David" who would recapitulate and perfects the role of Israel's shepherd according to God's ideal.
What makes Jesus' shepherding unique and counter-intuitive is his focus on enabling others to become shepherds, too. Unlike narcissistic leaders who need to be needed, and fear the success of others, Jesus models what it looks like to be a true servant-leader. In Matthew 9:37-38, he invites his disciples to join him in shepherding Israel by seeing the sheep as having no shepherd as a plentiful harvest just waiting for more laborers to arrive, implying that the 12 are to not only pray for laborers, but are also intended to become the very laborers who get sent into the harvest. Then, in Matthew 10, their prayers are answered! Jesus sends the Twelve out into the harvest to teach, heal, and gather the lost, just as he has been doing. Jesus develops others into shepherds, demonstrating that healthy leadership prioritizes serving the development of others over self-preservation.
As the "David" of Ezekiel 34, Jesus is the mature, servant-like shepherd who leads selflessly and empowers others to step into leadership, ensuring that more people receive the care they need. He is not co-dependent or ego-centric; instead, he models a selfless commitment to the flourishing of others.
We end this episode by inviting listeners to reflect on Jesus as the ideal leader—a shepherd who serves rather than dominates, who gives rather than takes, and who helps others step into their God-given potential. What might it mean for us to follow his example as servant-shepherds in our own spheres of influence? Tune in to find out.
Key Passages:Ezekiel 34:1-6, 15-16, 23-24
Matthew 9:35-38
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In this episode, we explore the comparisons and contrasts between two stories in Matthew’s Gospel where blind men call out to Jesus as the "Son of David" and receive sight. Found in Matthew 9:27-31 and Matthew 20:29-34, these stories frame key elements of discipleship and reveal different ways of how we come to recognize Jesus for who he really is.
The two accounts show contrasting settings, characters, and responses. The first story unfolds in an unspecified location, where two blind men actively pursue Jesus with help from the crowd. In contrast, the second takes place outside of Jericho, where two blind men sit passively by the road, calling out despite the crowd’s opposition. Jesus’ questions to them differ as well: he asks the first pair if they believe he can heal, while he asks the second pair what they desire from him. After their healing, the first pair proclaims the miracle to everyone they meet, while the second set of men follows Jesus toward Jerusalem, where he will ultimately face his death and resurrection.
These two healing stories are located at corresponding points in Matthew’s literary structure, known as a chiastic composition, with the parables of the kingdom of God in Matthew 13 functioning as the centerpoint of the chiasm. There, Jesus laments that people have closed their eyes and ears to the kingdom's message, and therefore resist the healing he offers. In this framework, the two stories of the blind men serve as counterpoints, illustrating different forms of discipleship. The second story, in particular, represents a model of discipleship that not only seeks healing but willingly follows Jesus on the difficult path to Jerusalem, demonstrating a “vision” of true discipleship.
We then discuss how this story’s setting outside of Jericho—a city famous for the military victory of another Yeshua (Joshua)—underscores the contrast between Jesus’ mission and Joshua’s conquest. Jesus, the Son of David, has not come to overthrow the Roman occupiers but to heal the spiritual blindness of the people, symbolized by his refusal to silence those crying out for mercy.
We close with a reflection on how we, too, might have “blind spots” in our understanding of Jesus’ titles and mission. Just as “Savior” might mean both an immediate healer and a guide on a treatment journey, Jesus' role as the Son of David holds depths that challenge our expectations. As disciples, our journey is one of continually coming to “see” who Jesus really is and what it means to follow him.
Key Passages:Matthew 9:27-31
Matthew 20:29-34
Joshua 6 - Joshua/Yeshua conquers Jericho
Key Resources:
Short explanation of chiasm
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In this episode, we explore the fascinating connections between the story of David and the King of Tyre in 2 Samuel 5:9-12 and the story of Jesus and the Canaanite woman from Tyre and Sidon in Matthew 15:21-28. When David receives aid from King Hiram of Tyre to build his palace, we see a powerful image of Gentile support in establishing Israel’s king. Centuries later, in a scene full of rich echoes, a Gentile woman from Tyre seeks the help of David’s greater descendant—Jesus. Like David, Jesus sees His mission as initially directed toward Israel, the "lost sheep of the house of Israel," but, unexpectedly, it is a Gentile woman who calls Him both “Lord” and “Son of David,” recognizing His Messianic identity and power.
This story highlights a unique theme in Matthew’s Gospel: Gentiles often perceive Jesus' true identity more clearly than Israel does. We dive into the interpretive challenges around Jesus’ use of the term “little dogs” in His conversation with the woman. Could this be a window into Jesus’ humanity where he seeks a temporary break from His ministry to Israel? Yet, even in this moment, the woman’s persistence draws Him back into His Messianic calling, pressing Him to heal her daughter, despite His exclusive mission focus on Israel.
In the end, Jesus encounters profound faith from an unexpected place and person, echoing Matthew’s message that the Gentiles often grasp Jesus’ identity when His own people do not. We conclude with a powerful reflection: genuine faith in Jesus can emerge from unlikely backgrounds, reminding us that we may encounter faith in surprising places—even among those with a history of different beliefs. Sometimes, those who have only heard faint whispers of Jesus display a faith more fervent than those who have been close to Him for a lifetime.
Key Passages:
2 Samuel 5:9-12
Matthew 15:21-28
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In this episode, we dive deep into the connection between the story of David confronting the evil spirit that tormented King Saul in 1 Samuel 16:15-23 and Jesus’ encounter with a deaf and mute man afflicted by an evil spirit in Matthew 12:14-23. These two scenes, set centuries apart, draw a remarkable parallel between David and Jesus, both empowered by the Spirit of God to exercise authority over spiritual forces of darkness.
We explore how David’s influence over the evil spirit that plagued Saul was granted after he was anointed by Samuel with the Spirit of God, but before he ascended to Israel’s throne. Similarly, Jesus, the “Son of David,” cast out demons and healed the afflicted after His own anointing with the Spirit at His baptism. Yet, like David, Jesus performed these works of power before His exaltation to the throne of Israel—which was ultimately fulfilled through His resurrection and ascension.
We also examine Isaiah 42:1-4, which prophesies that the “Servant of the Lord” would be anointed by the Spirit to bring justice and make right what had gone wrong in the world. Jesus fulfills this prophecy by casting out the demon and restoring the man’s speech and hearing, demonstrating that His Spirit-led ministry isn’t merely about physical healing but also about bringing justice to those who are afflicted by evil sirits. This exorcism by Jesus leads the people to ask, “Could this be the Son of David?”—a question that connects Jesus with David’s reputation as someone able to influence spiritual forces, as we see in 1 Samuel 16.
Overall, Matthew emphasizes that Jesus’ first mission is to rule over the internal forces of evil, bringing liberation from spiritual darkness, not liberation from the mililtary forces of Rome. This internal conquest of evil prepares the way for Jesus’ future external victory over evil forces at His second coming.
As we close, we reflect on the invitation Jesus extends to each of us to join in His work of overcoming evil spirits. His ministry shows that we are not destined to live under the influence of evil spirits but can walk in freedom and authority with Him today. This is truly good news, offering hope and liberation for all who find themselves in spiritual battle.
Key Passages:
1 Samuel 16:14-23
Matthew 12:15-23
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In this episode, we dive into Matthew 12:1-8, where Jesus and his disciples are accused by the Pharisees of breaking the Sabbath by eating grain from the edges of the field. Jesus responds by identifying himself with David, specifically referencing the story of David eating the sacred shewbread from the Temple when he was fleeing from Saul. This comparison is more than just about Jesus identifying his actions with David's supposedly "unlawful" actions—it sheds light on how Jesus saw himself as walking in the footsteps of David, as he, like David, is also on the run, having to evade the authorities who see themselves as enforcers of the law. Essentially, Jesus is aligning himself with the larger story of David as a fugitive who moves "against the grain" of the powers that be.
We also discuss how this story comes right after Jesus’ invitation in Matthew 11:28-30 where he tells those who are weary to come to him for rest and to take his yoke upon them. The story of his disciples eating the grain illustrates what Jesus is offering his followers—rest for those burdened by heavy and unreasonable religious expectations. The eating of the grain from the edges of the field becomes a picture of the kind of rest and mercy Jesus is provinding his followers, which contrasts with the rigid and oppressive interpretation of the Sabbath that the Pharisees try to enforce.
Moreover, Jesus’ statement "I desire mercy, not sacrifice" does not dismiss the law. Instead, he emphasizes that when laws appear to be in conflict, the guiding principle must be mercy rather than legalistic technicalities. The Sabbath, after all, was made to serve human needs, and as the Son of Man, Jesus shows what it truly means to honor and obey the law in a way that realizes its true intent.
We end the episode by emphasizing that Jesus upholds the law—not by abolishing it, but by fulfilling its true purpose and intent: to give life, rest, and mercy to those who seek God.
Key Passages:
Matthew 12:1-8
1 Samuel 21:1-9 the episode in David's life where he is on the run and eats the shewbread in the temple
Hoseah 6:6 the passage Jesus quotes to the Pharisees "I desire mercy and not sacrifice"
Numbers 28:9-10 - Priests are commanded to offer sacrifices on the Sabbath, which technically contradicts and breaks the command about not working on the Sabbath
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In this episode, we explore how Jesus is recognized as the Son of David, not just by his royal lineage, but through the miraculous healings he performed, even though the Scriptures do not directly or explicitly associate healing with the Son of David or the Messiah. Instead of a clear-cut profile, the identity and role of the Messiah are scattered throughout the Old Testament, in isolated passages that act as pieces of a larger puzzle. As these pieces come together in the life of Christ, we see a mosaic emerge, with his ministry serving as the reference point for understanding the full picture.
We then turn to the story of two blind men in the Gospels who cry out to Jesus, addressing him as "Son of David" and pleading, "Have mercy on us." This plea likely connects to Isaiah 55:3, which speaks of God’s promise to extend the "sure mercies of David" to His people, satisfying their deepest desires. We also discuss how Matthew, in particular, draws heavily from Isaiah to craft his messianic portrayal of Jesus, connecting the healing of the blind, the deaf, and the lame to the prophecies of the Servant of the Lord and a time of restoration in Israel.
We also discuss how Jesus’ question to the blind men, “Do you believe I can do this?” is also significant, as it highlights the importance of faith in participating in the fulfillment of Jesus making good on the Davidic promises.
We conclude by inviting you to turn to Jesus in your own life, imagining him asking, “Do you believe I can do this?” We, too, can experience the power of Jesus to satisfy our deepest longings, just as he did for the blind men on the road.
Key Passages:
Matthew 9:27-31
Isaiah 29:18; 35:4-6 Passages that speak of healing, which are later understood to be talking about Jesus since no one else but Jesus had fulfilled them.
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In this episode, we explore the profound moment in 2 Samuel 7:1-17 where David expresses his desire to build a house for God, and instead, God responds by establishing a covenant with David that would shape the trajectory of Israel's history. This covenant, often called the Davidic Covenant, is monumental, as it's the first major covenant since the Mosaic Covenant at Sinai, but now with a specific focus on David and his royal lineage.
We talk about how the Davidic Covenant is strategically placed in 2 Samuel right after the ark of the covenant is brought to Jerusalem, a powerful sign that God's presence and kingship are the foundation of Israel's existence. This positioning underscores that Israel’s identity as God’s people is rooted in the rule and reign of God, which the Davidic king is meant to represent. God's promises to David essentially narrows and focuses his Fathering relationship with Israel to a single person - the reigning descendants of David. Where Israel had been regarded as God’s firstborn son on a national level, now the King of Israel becomes the representative of that sonship in a more intense and focused way. In this way, the king's relationship with God becomes a microcosm of God's relationship with Israel as a whole.
God promises that David's descendants will remain on the throne of Israel forever, but He also commits to disciplining David's heirs when they stray from His ways. This Davidic covenant sets expectations for David's reigning descendants that foster a sense of hope and anticipation that one day, a king would come who would fully embody the Father-son relationship that God desires to have, not with the king, but with all of Israel, and by extension all the nations.
However, as history unfolds, the reality of Israel’s experience often fails to meet these royal expectations, and the desire for king who remains faithful to God is left unfulfilled. This tension between God's promises and Israel's reality creates the conflict that drives the story forward. Each successive king in David's line is expected to fulfill those expectations, but fails to do, pushing that expectation forward to the next king.
Finally, the narrative of the Bible arrives at the New Testament, where the angel’s announcement to Mary in Luke 1:30-33 makes it clear that Jesus is the one destined to take up the throne of His father David and fulfill those expectations for a king that will embody the fullness of the Father-son relationship that God has always desired to have with the king of Israel, the nation of Israel, and human beings in general.
Through this Davidic covenant, and in the unfolding story of Jesus, we see how God continues to advance His long-term project of developing human nature into full maturity, not only in Israel but also among the nations.
Key Passages:
2 Samuel 7:1-17
Luke 1:30-33
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In this episode, we explore the rise of David to kingship, tracing his story from shepherd boy to the anointed king of all Israel in 2 Samuel 5. We compare David’s journey with that of Saul, highlighting the stark contrasts between the two. Saul’s reign began quickly, with a brief time of testing, while David underwent at least 15 years of trials and proving before being recognized as king. Where Saul was anointed once, David was anointed three times, marking significant moments in his development as a leader. Moreover, the names of these two kings reveal much about their characters: Saul’s name means "ask," but he rarely sought God’s guidance. David, on the other hand, was known for consistently asking God for direction in all major decisions, setting him apart as a king after God’s own heart.
Saul’s reign serves as a foil to David’s, underscoring the developmental process David went through. He faced not only external enemies like the Philistines and the Amalekites, but also internal challenges from Saul and his army. David’s battle to take Jerusalem from the Jebusites and his subsequent support from the King of Tyre to build his house symbolized how Israel’s victories were meant to ripple outward, influencing the nations around them, as God intended.
We’ll also preview how Jesus' story mirrors and fulfills David’s. In the Gospel of Matthew, we find multiple moments that explicitly and implicitly identify Jesus with David. However, Jesus’ story doesn’t merely echo David’s; it advances and completes it. We’ll dive into key episodes that show how Jesus’ kingship fulfills the ultimate promises made to David, setting the stage for the Messianic Kingdom. Join us as we trace these threads and unpack how David’s story points us forward to the greater King, Jesus.
Key Passages:
2 Samuel 5:1-11
Matthew 1:1
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In this episode, we dive into the shocking story of David’s anointing as king in 1 Samuel 16:1-13. When the prophet Samuel visits the house of Jesse to anoint the next king of Israel, all seven of Jesse’s sons are paraded before him. However, God rejects them all, instead choosing the youngest son, David, who wasn’t even considered worthy enough to be present.
David's rejection by his own family may stem from the fact that, according to Jewish tradition, some believed David was the product of an adulterous relationship, or that Jesse himself had committed adultery. This perception may have led David’s family to marginalize him, viewing him as less than his brothers. Yet, God did not see David’s supposed disqualifications or the way his family perceived him as a liability or threat to his potential. Instead, God saw a heart that was attuned to God and that would enable him to lead His people.
We also explore a fascinating narrative theme: David, like Saul, was chosen from a tribe with connections to the youngest son of Israel’s patriarchs. Saul came from the tribe of Benjamin, the youngest of Jacob's 12 sons, while David came from the tribe of Judah, who is the youngest son of Jacob's first wife, Leah. But unlike Saul, who stepped directly into kingship, David endured a long developmental process, potentially spanning up to 20 years, before ascending the throne of Israel. This mirrors the long, extended maturation process that Jesus Himself went through throughout his entire life before he ascended the throne.
In comparing David’s rejection by his family to Jesus’ rejection by His Jewish community, we highlight Acts 4:10-12, which identifies Jesus as the stone the builders rejected who became the chief cornerstone of the temple. In Hebrew, the word for "stone" is closely related to the word for "son," linking the rejection of David, the "son" of Jesse, with the rejection of Jesus, the Son of God. Both stories emphasize how God often sees value where others see little to no value.
The overarching message of this episode is that God sees things in people that we don’t. In fact, he even sees things in us that we might not even recognize, and He is willing to develop and mature us into what He sees, even when we can’t see it ourselves. This is a story of hope, redemption, and the transformative power of God’s vision for our lives.
Key Passages:
1 Samuel 16:1-13
Psalm 51:5 A passage that may refer to David's birth being the product of an adulterous relationship.
Psalm 69 A Psalm that Jewish tradition has identified as being about the childhood of David. In vs 8 David says he has become a "stranger" to his brothers. This word can also mean "bastard".
A blog post that explores the Jewish tradition about the possible scandal surrounding David's birth.
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In this episode, we explore the story of Saul’s disobedience from 1 Samuel 13-15, focusing on chapter 15, where King Saul is given a clear command by God through the prophet Samuel: to utterly destroy the Amalekites and everything they possess. However, Saul partially obeys—he spares the Amalekite king, Agag, and keeps the best livestock to make a sacrifice to the Lord. When confronted, Saul tries to justify his actions, but Samuel rebukes him, equating Saul’s rebellion to witchcraft. Samuel’s words are striking, suggesting that rebellion is like witchcraft because both seek to manipulate outcomes through indirect means rather than trusting in God's direct commands. As a result of Saul's disobedience, God strips him of his kingship, though it is not taken away immediately.
We then contrast Saul’s failure with the obedience of Jesus in Philippians 2:5-11. Unlike Saul, who sought his own way, Jesus fully submitted to God's will—even to the point of death on a cross. Because of Jesus' complete obedience, God exalted Him to the highest place, giving Him a name above every name, and now requires all people to bow before Him as Lord and King. This connection between obedience and exaltation reveals a powerful spiritual truth: when we humbly submit to God’s will, He not only shapes us into the person He desires us to be but will also exalt us so that he can hold us up as a model for others to follow.
Finally, we draw from Hebrews 1:1-5, where Jesus' exaltation to kingship is connected to His obedience. Just as Jesus was lifted to the highest place, we too are invited to follow His example, humbling ourselves before God so that, in His timing, He can exalt us to share in His reign.
Join us as we dive deeper into the patterns of disobedience and obedience, kingship and humility, and how God’s call to submission ultimately leads to exaltation in His Kingdom.
Key Passages:
1 Samuel 15:10-22
Philippians 2:5-11
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In this episode, we explore the final stage of Saul’s journey to becoming King in 1 Samuel 12—his coronation. While this should have been a joyous celebration, the tone of the event was anything but festive. Samuel the prophet took the opportunity to remind the people of Israel about their persistent unfaithfulness to God, recounting how they had continually worshiped other gods. Yet, despite their rebellion, God remained merciful, delivering them each time they cried out for help. Samuel also emphasized that Israel's demand for a king was a rejection of God as their true King. Although God allowed them to have a human king, it was more an act of divine accommodation to their spiritual immaturity than a joyous embrace of his plan.
We then contrast this with the coronation of Jesus as depicted in Hebrews 1:1-5. In a powerful and majestic ceremony, Jesus ascends to the right hand of the Father, who declares Him to be His Son and commands all the angels to worship Him. Unlike Saul, whose kingship was marked by human rebellion and divine concession, Jesus is fully worthy to reign as King. He has proven His mastery over the human condition throughout the entire course of his life, carrying humanity into full maturity.
Join us as we reflect on these two coronation scenes and what they reveal about true kingship, faithfulness, and the path to spiritual maturity.
Key Passages:
1 Samuel 12
Hebrews 1:1-5
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In this episode, we discuss the story of Saul’s battle against the Ammonites in 1 Samuel 11, an important but often overlooked chapter in Israel’s history. This event represents stage two in the process of becoming a king in ancient Israel: the testing or proving of the king in battle. Stage one is the anointing, which we covered in 1 Samuel 9–10, and stage three is the coronation, a celebration of the king after proving their trustworthiness in battle.
Saul, who was fearful and hesitant when first proclaimed king, is depicted as a passive leader at the outset of this story. Rather than rallying Israel to fight its enemies, he is found working in the fields, far removed from his royal duty. Yet, despite his reluctant and timid leadership, Saul steps up when the people are threatened by the Ammonites. He leads Israel to a victorious battle, even crediting the victory to God. By the end of this story, Saul has successfully passed through stage two, proving himself worthy of the kingship, at least for the moment.
But how does Saul’s experience compare to the ultimate King, Jesus Christ? We turn to Hebrews 2:10 to see how Jesus passed through His own stage two of proving Himself. Unlike Saul, whose test was a single battle, Jesus’ proving was an entire life of struggle, overcoming the temptations and challenges of living in human flesh. Hebrews tells us that Jesus was made perfect through suffering, demonstrating His worthiness to be the King who brings salvation. Through His continuous victory over sin and temptation, Jesus proves Himself as the perfect King who pioneers and perfects a new humanity within himself, opening the way for others to fllow in his steps, all the way to glory.
Join us as we explore this powerful story and draw connections between Saul’s temporary victory and Jesus’ eternal triumph as the true King.
Key Passages:
1 Samuel 10:17-11:15
Hebrews 2:10, 18 - Jesus suffered during his temptation
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In this episode, we discuss the intriguing story of Saul’s selection as the first king of Israel, found in 1 Samuel 9-10. The Israelites, longing to be like the nations around them, demanded a king. But they didn’t just want any king—they wanted one who looked the part, someone who would fit the mold of the powerful rulers of their time, many of whom descended from the Nephilim, the giants of old. God's choice of Saul, a man tall and striking in appearance, played into this desire, demonstrating how the people's wishes influenced God's decision.
We explore the three crucial stages of someone becoming king in ancient Israel: the anointing, where the chosen one is set apart by God for leadership; the proving, where the anointed king must face and overcome challenges to demonstrate their worthiness; and the coronation, where the king is publicly crowned and affirmed by the people.
In this episode, we look at the first stage of anointing, which highlights the transformative work of the Holy Spirit, who equips individuals for the roles they are called to. The Spirit made Saul into a new person, coming upon him and leading him to prophesy at the very place where Israel's most formidable enemy has set up a military post in their land. We discuss how this points to an important truth: that the anointing of the Spirit empowers us to enter into battle and overcome the enemies that are holding us down and holding us back, whether those be internal or external enemies.
Finally, we draw a parallel to Jesus Christ the King. Just as Saul received the Spirit of God at his anointing to be Israel’s king, Jesus is anointed at His baptism by the Holy Spirit, and declared to be God’s Son. This declaration of Jesus' Sonship is not just about family, it's also about royalty. We discuss the royal implications of being called God’s sons and daughters, emphasizing that, like Christ, we are anointed to carry out God’s rule and reign on earth.
Key Scriptures:
1 Samuel 9:1-2, 26-10:1
Mark 1:9-11
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In this episode, we keep exploring the biblical story of Israel's request for a king, as told in 1 Samuel 8. The Israelites, looking to be like the nations around them, prematurely request a king to lead them—a request that reveals their immature desire for power to be centralized in one leader. God, in response, outlines the kind of king they will receive: a ruler who will mirror the self-centered leadership of the other nations, taking from the people rather than giving to them. We explore the key word in the text, "take," which characterizes the king's actions, highlighting the stark contrast between this type of earthly kingship and God's original vision for servant kingship in Israel.
We discuss four characteristics of kingship in the surrounding nations—military leadership, priest-like access to God, the power to cancel debts, and law-making authority—and how each of these were not part of God's vision for kingship in Israel.
Finally, we turn to the teachings of Jesus in Mark 10, where He redefines leadership as self-sacrificial service, offering His own life for the people. This model of kingship, embodied by Jesus, perfectly aligns with God's original intent for kingship in Israel: a leader who serves the people rather than one who is served by them. Join us as we explore how Jesus fulfills God's vision for kingship, offering a countercultural vision of leadership that challenges the self-centered norms of the world.
Key Scriptures:
1 Samuel 8:10-22
Mark 10:45
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In this episode, we discuss one of the most pivotal moments in Israel's history: their request for a king as recorded in 1 Samuel 8:1-9. This moment marks a significant turning point, not just in Israel’s political structure, but in their spiritual journey as a nation, as well.
Many have misunderstood this episode as God rejecting the very idea of kingship in Israel. However, as we’ll explore, kingship had always been part of God’s plan, embedded in His covenant promises to Abraham, Jacob, and Judah.
The problem wasn’t the request for a king itself, but the timing and motivation behind it. Much like Adam and Eve’s decision to prematurely eat from the tree of the knowledge of good and evil, Israel’s demand for a king was driven by a desire to be like the nations around them, revealing a deeper issue of idolatry. Samuel sums up their request as a rejection of God’s kingship—a longing for a substitute that could replace God’s presence and rule in their lives.
We then draw a connection to the New Testament, where Jesus faced a similar temptation in John 6. The crowds wanted to make Him king by force, but Jesus, in His wisdom, resisted a premature ascent to kingship. Instead, He submitted to the Father’s appointed time and way for installing him as king, going through the necessary developmental process that would lead Him to the cross and ultimately to His resurrection as the true King of Israel.
In our next episode, we’ll explore God’s ideal vision for kingship in Israel—one that stood in stark contrast to the nations around them—and discuss the implications for our understanding of the kingship of Jesus in the New Testament.
Key Scriptures:
1 Samuel 8:1-9
God promises kings to Abraham, Jacob, and Judah: Genesis 17:1-6; 35:11-12; 49:10
John 6:15-21
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In this episode, we look at a pivotal moments in the history of Israel: the capture of the Ark of the Covenant by the Philistines and its eventual return to Israel as narrated in 1 Samuel 4:1-7:17. This story sets the stage for Israel's request for a king in 1 Samuel 8, marking a significant turning point in the biblical story of Israel.
We explore the reasons behind Israel's devastating defeat at the hands of the Philistines. As Samuel later points out in 1 Samuel 7:3-4, Israel's downfall was due to their worship of other gods, a direct violation of their covenant with the Lord. Instead of seeking God and his presence, they treated the Ark of the Covenant like a lucky charm, believing that the object itself would ensure their victory.
But this story is not just about defeat and misplaced trust. It's also about repentance, redemption, and divine intervention. When Israel repents under Samuel's prophetic ministry, God brings them back into a right relationship with Him. He delivers an extraordinary victory by confusing the Philistine army, making them easy targets for Israel's counterattack. Moreover, God restores the cities that the Philistines had taken, fulfilling His promise to drive out their enemies and restore their land to them if they turned back to Him.
We also examine the scope of Samuel's itinerant, translocal prophetic ministry across different cities, highlighting the growing need for leadership and order in Israel. This context is crucial as it leads us to the next major development: Israel's request for a king, which we will discuss in our next episode. This request represents a monumental shift in Israel's history and has profound implications for understanding Jesus' role as king in the biblical narrative.
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In this episode, we delve into the practical ways God speaks to us in our everyday lives. We explore three common ways God can communicate with us: Voice, Vision, and Vibe.
Voice doesn’t have to mean an audible sound. Often, it's more like spontaneous thoughts that come to our minds, as Mark Virkler describes in his book 4 Keys to Hearing God's Voice. Think of it like a song stuck in your head – you don’t literally hear it, but you do somehow “hear” it.
Vision can be something we see internally in our minds or externally outside of us. These visions can be static or dynamic, and can be in color or black and white.
Vibe refers to sensations we experience in our body, mind, or heart. It can be a feeling or an intuition that nudges us towards a certain direction or decision, or that makes us aware of something.
While we focus on these three ways, God communicates with us in other ways too. The key is to start recognizing when God is speaking and take note of it.
We also discuss how Jesus experienced God’s communication through Voice, Vision, and Vibe, providing examples from the Gospels. Plus, we share personal stories of how recognizing God's communication has changed our relationships and enriched our lives.
Join us as we learn to recognize and embrace the ways God communicates with us.
Other resources that were helpful to us:
Books by Mark and Patti Virkler - 4 Keys to Hearing God's Voice and Dialogue with God
Books by Jack Deere - Surprised by the Power of the Spirit and Surprised by the Voice of GodVideos and books by Graham Cooke
Key Passages:
1 Samuel 3:20
God communicated to Jesus through:
Voice - John 12:29
Vision - John 1:43-51, 5:19
Vibe - Mark 2:8
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In this episode, we discuss the pivotal experience of Samuel as he learns to recognize God's voice in 1 Samuel 3:10-21. This moment becomes foundational for Samuel's development as a prophet. We explore the significance of Samuel's first message from God, which was a hard truth to deliver to his father figure, Eli. This initial test of obedience would characterize Samuel's prophetic ministry, where he often spoke difficult truths to those in leadership.
Samuel's journey of learning how to to hear God's voice was not easy. The burden of delivering a challenging message to Eli likely weighed heavily on him. Yet, Samuel spoke the words that the Lord gave him with respect and within the context of his enduring relationship with Eli. This episode highlights the importance of delivering God's messages with both truth and love, maintaining respect for those God calls us to speak to.
We also discuss how Samuel's prophetic ministry evolved. Initially known for hearing words from the Lord, Samuel later became recognized as both a prophet and a seer, receiving revelation through visions. This growth in his capacity to hear God and speak on His behalf is an encouragement for all of us. Like Samuel, we too must learn and grow in our ability to hear God's voice and sometimes share difficult truths with others.
Moreover, we draw parallels between Samuel and Jesus. Just as Samuel delivered hard messages, Jesus also spoke difficult truths to people in leadership. Yet, like Samuel, Jesus only spoke what the Father told Him to say—no more, no less.
To wrap up, Tiffany shares a practical story of her own experience with God speaking to her. She recounts a time when God asked her to do something difficult, and she struggled to discern whether it was truly God's voice and why He would ask her to do such a thing. This personal example brings home the episode's message, encouraging listeners to trust in their journey of learning to hear and obey God's voice. Tune in for an inspiring and relatable episode on the journey of recognizing and responding to God's voice in our lives.
Key Passages:
1 Samuel 3:10-21
John 12:49
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In this episode, we continue our exploration of Samuel's developmental journey as a reference point for Jesus' own growth, and consequently, for our own spiritual development. Drawing from 1 Samuel 3:1-10, we dig into the profound experience of young Samuel learning to recognize and respond to God's voice. Contrary to a common assumption, when God speaks, it is not always immediately clear that it is God. Like Samuel, we often need mentoring and training to discern when God is speaking to us and how to respond.
We share our personal stories of wrestling with this very assumption, highlighting the importance of learning to recognize the Father's voice as a crucial step in our spiritual development. Just as learning to listen and communicate is essential for the growth and maturity of any relationship, so is learning to listen and recognize God's voice essential for our own growth and maturity in Christ.
We think it's important to note that this episode is not meant to belittle anyone who knows the Lord and has been serving Him but has not yet developed this aspect of their relationship with God. Instead, it's an invitation to get curious and deepen our connection with Him.
We'll also examine Matthew 16:13-22, where Jesus acknowledges Peter's ability to hear the Father's voice, which unlocked new things for Peter in the kingdom of God.
Join us as we get curious about hearing the Father's voice and what it can mean for our maturity in Christ.
Key Passages:
1 Samuel 3:1-16
Matthew 16:13-22
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In this episode we contine to explore the fascinating connection between the developmental journeys of Jesus in Luke 2:52 and Samuel in 1 Samuel 2, highlighting a crucial addition that Luke makes in his Gospel—Jesus' growth in wisdom.
This addition of wisdom to the description of Jesus' development journey is intended to portray Jesus as the ideal king who is not only capable of discerning good from evil, but also mastering wisdom in a manner reminiscent of King Solomon who was renowned for his wisdom sayings.
We define wisdom as doing the right thing, at the right time, in the right way, with the right measure, and for the right reasons. Wisdom is the practical application of knowledge, meaning one can be knowledgeable but not necessarily wise in how they apply that knowledge.
In the virtue ethics tradition, wisdom is considered a cardinal virtue, which means the development of other virtues hinges on the development of wisdom.
In the Greek language, the term "phronesis" refers to practical, everyday wisdom, while "sophia" encompasses a broader scope of wisdom relevant to a wide range of life experiences and circumstances. Interestingly, the Gospel of Luke uses these terms more frequently than the other three Gospels, emphasizing the presence of wisdom in Jesus' life and teachings.
Jesus' wisdom is evident in episodes like Luke 7:24-35, where he addresses the Pharisees and scribes' response to both John the Baptist and himself, culminating in his profound statement, "Wisdom is justified by all her children."
This episode beautifully illustrates Jesus' wisdom in action, showcasing his ability to discern and respond with insight and grace. We encourage you to ask God for wisdom, trusting that it will guide you in making right choices, at the right time, in the right way, and for the right reasons.
Key Passages:
1 Samuel 2:26
Luke 2:52; Luke 7:24-35
Passages in Luke that use "phronesis" are: Luke 1:17; 12:42; 16:8;
Passages in Luke that use "sophia" are: Luke 2:40, 52; 7:35; 10:21; 11:31; 11:49; 21:15
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In this episode, we go deeper into the Greek word "prokopto" and its implications for the the internal resistance Jesus had to overcome in order to grow and develop. Contrary to the common perception that Jesus had a smooth, easy path, Jesus encountered an internal resistance in his own flesh and humanity to the Father's will, which is vividly portrayed in Luke 22:39-46, where Jesus prays in the Garden of Gethsemane.
This story of Jesus praying in the garden reveals the intense internal struggle Jesus experienced while aligning His will with the Father's, particularly concerning the looming crucifixion. We unpack the dual meaning of "temptation" as a difficult experience akin to a trial or test, as well as being "tempted" to sin.
Jesus' instruction to His disciples to "pray that you do not enter temptation" mirrors His own prayer, asking the Father to let the cup of the cross' "temptation" pass from Him. Jesus exemplified the same instruction He gave His disciples to ask the Father to not lead Him into temptation.
We also contrast Jesus' steadfastness with Peter's failure, illustrating how Peter's experience of failure in temptation serves as a foil to Jesus' success in temptation.
Lastly, we look at how Jesus' internal battle, framed by the Greek word "agony," signifies a contest between Jesus' will and the Father's will, which is fueled by Jesus' strong desire for human flourishing in the face of the death and destruction of the cross. Despite His human aversion to suffering and death, Jesus chose the path of submission to the Father's will, prioritizing the greater good over personal desire.
We conclude by emphasizing the unique accomplishment of Jesus—He did not give up during the struggle but passed through it to the finish line. The good news is that, although Peter failed his test, Jesus provided a way for him to re-enter the race.
Key Passages:
1 Samuel 2:26
Luke 2:52; 22:39-46
A passage where "cup" points to a situation or lot in life that must be received - Psalm 16:5-6
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In this episode we keep digging onto into the often overlooked implications of the Greek word "prokopto" and how it points to the resistance Jesus faced in His growth and development. This resistance came from two primary sources: externally from the Devil, or Satan, and internally from His own human flesh.
We begin by looking at the immediate example of external resistance is Jesus' temptation by the Devil in the wilderness (Luke 4:1-13). Here, the Devil, meaning accuser or slanderer, tests Jesus in various ways, attempting to take him off course. However, as we move to Luke 9—a pivotal moment in the narrative—the term shifts from Devil to Satan, meaning adversary. This change in terminology could signify an intensification of the external resistance, suggesting that the challenges Jesus faced became even more formidable.
Despite these mounting challenges, Jesus demonstrates His mastery in confronting the external resistance of Satan his adversary. We see this not only in His victory over the Devil in the wilderness but also in His teachings to the 72 disciples. When they return from their mission, filled with stories of triumph over demonic forces, Jesus redirects their focus. He emphasizes that the most important thing to focus on is not in their battle with the enemy but their relationship with God, who knows their names and guarantees their destinies.
This teaching highlights a critical insight: one of the enemy's tactic is to divert our attention away from God and onto the struggle itself. By doing so, we risk losing sight of what truly matters—our relationship with the God.
We conclude this episode with a powerful reminder: while spiritual warfare is real and challenging, our primary focus must remain on the joy and benefits of our relationship with God. It's this relationship that defines us, sustains us, and secures our destiny.
Key Passages:
1 Samuel 2:26
Luke 2:52; 4:1-13; 10:17-23
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In this episode, we dive deep into Luke 2:52, where we see Jesus going through a process of growth and development, designated by the Greek word "prokopto." This term paints a vivid picture of advancement and growth through the various contexts in which it was used. For example, imagine a military advancing in battle, a forester clearing trees to increase usable space, a boat moving forward against winds and waves, and a blacksmith shaping a red hot piece of iron with repeated hammer blows. Each metaphor underscores an essential truth: growth and progress often comes with resistance.
This points to an often-overlooked aspect of Jesus' growth and development: it was not easy. It was marked by struggle and resistance. Jesus’ growth wasn’t effortless. He faced both internal and external challenges that He had to overcome in order to grow and to mature fully.
We also discuss the concept of growth and maturity, and the importance of aligning with our current stage of maturity. Just as it’s appropriate for a five-year-old to be at a five-year-old level of maturity, Jesus perfectly embodied the maturity expected at every age. His unique distinction lies in His keeping pace with His developmental journey—He never lagged behind and always met each stage of growth fully and completely, taking advantage of every opportunity. We also explore the cumulative nature of growth. Falling behind in development often means a constant struggle to catch up, potentially hindering us from reaching our full potential.
As we conclude, we offer a hopeful reminder: God meets us where we are. He doesn’t turn away from us due to our current level of maturity but begins His transformative work from that very point, guiding us toward the person He intended us to become. Join us as we draw lessons from Jesus’ journey of growth and find encouragement in our own development.
Key Passages:
1 Samuel 2:26
Luke 2:52
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In this episode, we explore how the Gospel of Luke mirrors the narrative of Samuel’s birth and childhood development in describing the birth and development of Jesus Christ. Centering our discussion on 1 Samuel 2:22-26 and Luke 2:51-52, we uncover the shared themes of growth both in vertical relationship with God and horizontal relationship with people that both Samuel and Jesus experience.
Our journey begins with a detailed look at how these texts highlight a developmental process of maturity. Samuel and Jesus, though separated by centuries, are portrayed as undergoing a similar sequence of development stages, emphasizing that both figures were actively growing under the influence of God. This narrative framework serves not only to connect these two significant biblical figures but also to illustrate the integral role God played in the developmental stages of their lives.
We also touch on the often misunderstood concept of Jesus’ humanity and its implications for his growth and maturity. Despite his sinlessness and perfection, Jesus underwent the normal human process of development. This episode challenges common perceptions by discussing how Jesus' perfection aligns with his developmental journey, showing that being sinless did not exempt him from the normal growth process that every human being goes through, but rather meant he perfectly navigated through each developmental stage without deviation - doing the right things, at the right time, with the right motivation, and the right measure.
Lastly, we consider why Jesus' unique and complete development is central to understanding our own spiritual growth and salvation. Unlike Samuel or any other human, Jesus' maturation went way beyond any human being that has or will ever live, setting him apart as the pinnacle of human development and our ultimate model for maturity.
Join us as we explore these fascinating themes, shedding light on how the developmental narratives of Samuel and Jesus invite us to reflect on our own paths to spiritual maturity.
Key Passages:
1 Samuel 2:21-26
Luke 2:51-52
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In this episode, we delve into the stark contrasts and parallel lives of Samuel and the sons of Eli, as depicted in 1 Samuel 2:11-18. Through a close reading, we uncover how these characters, all raised under the guidance of Eli the Priest, grew and developed in very different ways.
Samuel, while serving in the Tabernacle, was not only influenced by Eli but was apparently also shaped by his awarenes of the presence of the Lord, as well as the strong faith of his mother, Hannah. This episode explores how Samuel's service in the Tabernacle and proximity to the presence of God, as well as his mother's character, would have played a part in shaping Samuel's growth and development in a way that would have led him to become a different kind of person than Eli's other sons.
For example, the sons of Eli, described as "sons of Belial" — a term signifying worthlessness and corruption — obviously succumbed to negative influences that led them to become evil and wicked. Despite sharing the same physical space as Samuel, and doing the same activities in the Tabernacle, their developmental journeys significantly diverged.
We end the episode by noticing a parallel between Samuel's childhood development and Jesus' childhood development un the Gospel of Luke. Like Samuel, Jesus' childhood development was influenced by those beyond his earthly family, namely, God the Father, which uniquely developed him in ways that led him down a different developmental path than his brothers and other Israelites.
Key Passages:
1 Samuel 2:11-18
Luke 2:49-50
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In this episode, we delve into the early chapters of 1 Samuel, exploring the redemptive story of Hannah's deep longing for a child, her fervent prayers, and her solemn vow to dedicate her son to God—a narrative echoing the consecration of Samson by his parents.
The focal point of this episode is Hannah's prayer in the presence of Eli after she hands her son over to him to serve the Lord in the Tabernacle. Hannah's prayer in 1 Samuel 2 is not merely a song of gratitude but a prophetic vision that sets a thematic foundation for the books of 1 and 2 Samuel. This prayer remarkably forecasts pivotal events and introduces the first connection in the Bible between kingship and messiahship - a connection that will remain tightly linked through the narratives of Samuel, Saul, and David, and continue throughout the Old Testament.
As we explore this connection between the concept of the "anointed one" or "mashiach" with kingship, we transition to the New Testament, focusing on the figure of Jesus "the anointed" or "Christ." Drawing from the story of Simeon in Luke 2, we show how the ancient promise that Simeon would not see death before he had seen "the Lord's Christ" emphasizes Jesus' role as the ultimate fulfillment of Israel's kingship. Here, the term "Christ" aligns with the royal connotations established in passages like Psalm 2, portraying Jesus as the definitive King of Israel.
Concluding the episode, we reflect on how Jesus, recognized as the Christ, embodies not only the messianic expectations but also fulfills the destiny of every human being. Join us as we explore these interconnected themes of devotion, prophecy, and kingship, unveiling how they culminate in the figure of Jesus, the anointed King who completes the story of Israel and humanity.
Key Passages:
1 Samuel 2:1-10
Luke 2:25-33
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In this episode we transition to the books of 1 and 2 Samuel, a pivotal text that bridges the chaotic and disappointing period of the Judges with the establishment of kingship and monarchy in Israel.
1 Samuel picks up where the book of Judges left off, with Israel in a cycle of moral decay and leadership crises. The Israelites, struggling to govern themselves under God's kingship, seek stability through human kings who repeatedly fail to measure up morally or spiritually. This disappointing narrative sets the stage for exploring the theme of kingship—not as a deviation from God's plans, but as a fulfillment of God’s longstanding covenant with Abraham and Jacob, promising that "kings will come from you."
Throughout the episode, we'll explore how 1 Samuel is not merely a historical account, but a story of God's timing and faithfulness. Then we connect the dots to the New Testament, where Peter in Acts 3 references the prophetic significance of Samuel’s writings. Peter's sermon highlights the anticipation of a righteous and just king—foreseen in the books of Samuel—who would lead the people back onto God’s developmental path.
Key Passages:
Kingship was always a part of God's plan, as evidenced in his covenant with Abraham and Jacob - Genesis 17:6; 35:11
Acts 3:24-26
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In this compelling episode, we dive into the theme of redemption as illustrated in the Book of Ruth. Amidst the backdrop of ancient customs and divine provision, the story unfolds with Naomi and her Moabite daughter-in-law, Ruth, facing the struggles of loss and poverty. When Naomi's nearest relative refrains from his duty as the kinsman redeemer to buy back the land they sold during the famine, a pivotal role designed by Mosaic Law to support those in financial hardship, Naomi devises a bold and clever plan involving Boaz, another close relative who has both the desire and the means to fulfill that responsibility.
Boaz emerges as a heroic kinsman redeemer, not only choosing to redeem and restore Naomi's land back to her but also marrying Ruth, thereby securing her future and continuing the family lineage. This act of redemption was secured at a significant price by Boaz, and is a striking illustration of God's intention for His people to retain and reclaim the gifts He has bestowed upon them, including land, legacy, and familial bonds.
We then draw a parallel between Boak and Christ, our ultimate Kinsman Redeemer. Just as Boaz paid a price for Ruth's redemption, Christ paid a price to redeem humanity. This redemption is beautifully connected to Paul's teachings in 1 Corinthians 6:15-20, where it is emphasized that Christ’s sacrifice is not a payment to God the Father but a payment Christ made out of his own human struggle to restore his own humanity so that he could in turn restore what has been lost from humanity, including purity and sanctity from the ravages of sin, such as those resulting from sexual immorality.
The ancient story of Ruth resonates with the everlasting truth of the Gospel—where redemption is not just a restoration of property but of our spirit, body, and relationship with God. Through this episode, understand deeper how Christ's sacrificial love restores and transforms lives, redeeming us not only from losses that come from circumstances beyond our control, but also losses that come from our own choices.
Key Passages:
Ruth 4:1-6
1 Corinthains 5:15-20
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In this episode, we delve into the ancient narrative of Ruth, as preserved in the Book of Ruth, to uncover a story of love, loyalty, and redemption that transcends cultural and ethnic boundaries and points towards God's plan for Israel to adopt the nations into the commonwealth of Israel. We explore how Ruth, a Moabite, and Boaz, a descendant of Rahab the Canaanite, come together in a union that would have raised eyebrows among their Jewish contemporaries. It was quite scandalous, to say the least.
Their story is not just a tale of scandalous, romantic love but a profound model of redemption, with Boaz acting as the kinsman redeemer—a role that symbolizes Christ’s own work of redeeming us.
We discuss how Ruth, choosing to align herself with Naomi and the God of Israel, represents a significant adoption of different nationalities into the physical lineage leading up to the birth of Christ. This adoption, which continued through Boaz and his ancestor Rahab, emphasizes God’s plan to adopt all people into his family and household.
Drawing parallels between Boaz and Jesus Christ, we explore how Boaz's role as a redeemer foreshadows the ultimate redemption offered by Christ. According to 1 Corinthians 1:30, Jesus not only provides redemption but becomes our redemption, signifying a developmental process where Christ, in His humanity, becomes and embodies the source of our redemption.
Join us as we journey through this short story of scandal, redemption, and love, seeing how the ancient story of Ruth and Boaz enriches our understanding of Christ’s redemptive work and offers insights into the multinational vision of God in the heart of the gospel.
Key Passages:
Ruth 1:1-5, 16-17
1 Corinthains 1:26-31
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In this episode we delve into the ways we can be discipled by Christ into contentment through the Greek concepts of 'manthano' and 'mueo'. First, we explore 'manthano', the process of learning from Christ by mapping his story of suffering and resurrection onto our own story of suffering and victory. This means viewing our challenges and low points as opportunities to share in Christ's sufferings, which also prepares us to experience the power of His resurrection.
Next, we discuss 'mueo', which teaches us the discipline of stillness and positioning ourselves—closing our eyes and silencing our voices to foster a direct encounter with Jesus.
Tiffany and Tim share personal experiences and practical exercises from both our abundant and needy seasons. Each season brings unique struggles that compel us to seek the presence of Christ directly and understand His perspective on our circumstances.
Join us as we unpack practical ways of learning from Jesus, integrating the His life into ours, and drawing strength from His presence and perspective in every season of life. Whether you’re experiencing plenty or walking through a valley, this episode offers insights on how simple practices can help you leanr how to receive strength from Christ in every situation.
Key Passages:
Philippians 4:13
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In this episode, we unpack the concept of "contentment" as presented in Philippians 4:10-13. The term "content" suggests the idea of erecting a wall or building a barrier to protect against external threats, while also implying the presence of enough resources within the fortress that you build to be sustained within that protected space. Understanding this dual nature of "contentment" sets the stage for delving into how the Apostle Paul, amidst a variety of life circumstances, learned how to be content throught the strength that Christ gave him.
Paul describes his learning process using two distinctive Greek words for "learn." The first, manthano, is where we get our word disciple from. Paul uses this word in the passive, which means he is saying Christ himself was discipling him. But it also implies Paul actively participated in the discipleship process. Christ actively discipled Paul as he participation in the ups and downs of life’s experiences.
The second term, mueo, suggests a more mystical learning. It means "to close the eyes and shut the mouth", which implies learning to bestill and silent to passively receive from Christ. This form of learning invites us into a deeper encounter with Christ Himself, which goes beyond a "normal" understanding.
The famous verse of Philippians 4:13, which is often misinterpreted as a mere affirmation of positive thinking, really takes on a deeprr meaning when set in the context of these two different types of learning to be content. Paul explains that drawing on Christ’s strength through these diverse learning experiences enables us to maintain contentment, no matter what our external circumstances are.
Join us as we explore how these different types of learning can help us participate more fully in the strength and power of Christ so that we can be content in every situation of life.
Key Passages:
Philippians 4:13
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In this concluding episode of our series on Samson, we look at his downfall with Delilah, a story rich with symbolism and wordplay. The story of Samson began with a focus on his "eyes" and his "descent" to Timnah, a motif that foreshadowed his eventual downfall in Judges 16 through his relationship with Delilah.
It is through his relationship with Delilah, whose name means to be "brought low", that Samson's characteristic flaw is fully exposed - impulsively acting on visually stimulating temptations. Ironically, as a result of his lack of self-control, Samson literally loses his eyes and is brought low by his enslavement in a Philistine prison.
Losing his sight and lowering his social status is highly symbolic, and personifies a wider problem in Israel at the time, namely, that people consistently "did what was right in his own eyes", rather than God's.
Despite his flaws, Samson's narrative does not end in despair. In his lowest moment, blinded and broken, he turns back to God. This act of humility allows God to use Samson's weakness to further Israel's mission against the Philistines, demonstrating that true strength is found in relationship with God and his purposes.
Contrasting Samson's story is the story of Jesus, introduced in Mark 1 by John the Baptist as the epitome of strength and might. Jesus embodies the true example of divine strength—maintaining unwavering focus on God and not deviating from His path. This aspect of Jesus's character, his strength, often overlooked, is a prominent theme in the Gospel of Mark. Through Jesus, we see what God can accomplish through an individual who keeps their sight firmly on Him, avoiding the pitfalls that ensnared Samson.
Key Passages:
Judges 16
Mark 1:5-9
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In this episode, we move into Judges 14, looking at the story of Samson's initial departure from his Nazarite vow. We explore the symbolic act of Samson "seeing" a Philistine woman, "taking" her in marriage, and "eating" honey from a dead lion—a sequence that mirrors Eve's interaction with the forbidden fruit, highlighting human susceptibility to temptation through sight and desire. This lion, emblematic of the Philistines, and the honey, representing the Philistine woman Samson marries, serve as profound symbols of Samson's entanglement with his adversaries and his departure from his vows.
Most notably, Samson's actions of breaking his Nazarite vow, according to Numbers 6, required a restoration process at the Tabernacle, involving a seven-day renewal of his Nazarite vow—an act of penitence he neglects. Instead, he celebrates his marriage with a seven-day feast in a locale famed for wine production, which creates a stark irony when viewed against the instructions for renewing his Nazarite vow.
The episode concludes by contrasting Samson's failures with the figure of Jesus, as depicted in Hebrews 7:26. Here, Jesus is portrayed with four key attributes, exemplifying specific points of success to specific points of failure in Samson. The heartening message of this story is Jesus's invitation for us to share in his victory, offering us a way back from our distorted visions, broken vows, and errant paths, into harmonious communion with God.
Key Passages:
Judges 14
Numbers 6
Hebrews 7:26
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In this episode, we delve into Judges 13, a chapter that introduces us to Samson, an iconic figure whose life marks a pivotal turn in God's strategy of deveoping a judge and deliverer for Israel. Here, we see God working from an individual's childhood, preparing and equipping them for a specific and challengeing task.
The narrative begins with the Angel of the Lord visiting to Samson's parents, foretelling the birth of a child destined to begin the deliverance of Israel from Philistine oppression.
Samson's life was to be distinct from the outset, ordained to be a Nazarite from birth. Unlike the traditional initiation of the Nazarite vow described in Numbers 6, which was a voluntary commitment, Samson’s consecration was divinely appointed. The vow entailed abstinence from wine, avoiding contact with dead bodies, and refraining from cutting the hair. However, its essence was far beyond these physical abstentions; it was a call to be wholly devoted to the Lord. This devotion was crucial, underpinning Samson's strength and his mission to confront the Philistines.
We also make a connection to the New Testament, specifically to Luke 1:35, where the angel Gabriel announces the birth of Jesus. Like Samson, Jesus was to be holy—set apart—though His mission transcended national deliverance, aiming at the salvation of humanity. This episode explores how both lives, from their conception, were divinely orchestrated for deliverance, highlighting the theme of being set apart for God's purposes from birth. Join us as we unpack the layers of this narrative and its implications for understanding divine strategy and the role of human devotion to God for carrying out his purposes.
Key Passages:
Judges 13
Numbers 6
Luke 1:35
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In this episode, we dive into the complex narrative of Judges 11 and 12, exploring the story of Jephthah, a figure whose leadership in Israel parallels previous discussions on kingship and authority, yet introduces new dimensions to these themes. Similar to Abimelech, Jephthah rises to a position of prominence, not through divine appointment as a king but as a leader or "head" of Israel during a time of crisis. This episode aims to dissect the implications of his leadership, the consequences for Israel, and draw a poignant contrast with the leadership of Jesus as depicted in John 6.
Jephthah's story is a fascinating study of leadership born out of necessity. The Israelites, facing the threat of the Ammonites, turn to Jephthah, a mighty warrior with a complex background, to lead them. Despite not being anointed as a king, Jephthah's role as "head" of Israel places him in a position akin to kingship. However, his leadership, marked by a tragic vow leading to personal loss and culminating in internal conflict, highlights the premature nature of his rule and its alignment with Israel's recurring theme of flawed leadership.
The narrative of Jephthah is particularly interesting when viewed through the lens of the theme of "headship" that runs throughout these biblical texts. His installation as the leader echoes the desire for a human solution to divine problems, a theme we previously encountered in the story of Abimelech. Yet again, this approach fails to address the underlying issues within Israel, as Jephthah's tenure ends with strife and division, underscoring the inability of human leadership to rectify Israel's deeper spiritual and communal fractures.
Contrasting Jephthah's story with that of Jesus in John 6 offers a reflection on the nature of true leadership and the kingdom of God. Unlike Jephthah, who accepts leadership with its inherent flaws and tragic outcomes, Jesus consciously refuses the crowd's attempt to make him a king. This refusal underscores a fundamental difference in understanding and exercising authority; Jesus's kingship is not about earthly power or political dominion but about spiritual sovereignty and divine timing.
Jesus's response to the prospect of kingship demonstrates a perfect alignment with God's will and an understanding of the nature of his mission, which contrasts sharply with the premature and problematic leadership seen in Jephthah's story. Through these contrasting narratives, the episode invites listeners to ponder the qualities of true leadership and the kingdom that Jesus came to establish, highlighting the limitations of human efforts to solve spiritual problems and the need for divine guidance and timing in leadership.
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In this episode, we dig into the captivating narratives of Judges 8 and 9, where the ambition for kingship first emerges within the tribes of Israel through the story of Abimelech. Abimelech, whose name intriguingly means "father king," stands as a pivotal figure in the biblical narrative, marking a significant departure from the tribal confederation to the allure of monarchy. As the son of Gideon, Abimelech's rise is not merely a quest for power but also a reflection of his heritage, with his name and actions echoing his father's influence.
We note how Abimelech's story emerges in the aftermath of Gideon's leadership, and explore how Abimelech's quest for kingship mirrors the divine council of the Canaanites. With El presiding over the council, accompanied by the 70 sons of El and Baal as the viceregent, this episode illuminates how Gideon's establishing of 70 sons reflects a broader cultural and religious context. Abimielech's desire to eliminate the 70 sons of Gideon - who are essentially akin to the 70 sons of El - reveals a pattern of aspiring to divine-like rulership that starts to unfold in Israel.
However, Abimelech's story is one of divine subversion. Despite his efforts to cement his rule and create a legacy comparable to the Canaanite deities, we witness how God intervenes, turning his subjects against him and ultimately thwarting his quest for kingship. This narrative arc not only highlights the tensions between human ambition and divine will but also serves as a commentary on the dangers of usurping a role that was not divinely ordained.
Moreover, e notice interesting parallels between Abimelech's demise—his head crushed by a millstone—and the prophecy in Genesis 3 concerning the serpent's head being crushed. This comparison invites listeners to ponder the recurring themes of head-crushing in biblical texts, serving as symbols of divine justice and the ultimate defeat of evil.
Through a careful analysis of Judges 8 and 9, we uncover the complex dynamics of power, identity, and prophecy in the early history of Israel, setting the stage for the nation's tumultuous relationship with kingship and governance.
Abimelech, as depicted in Judges 8 and 9, embodies the archetype of premature ambition for power. His attempt to establish himself as a king in Israel, not through divine appointment but through manipulation and force, stands as a cautionary tale.
In sharp contrast, Jesus in the Gospel of John (John 6:15), after performing the miracle of feeding the 5,000, perceives that the crowd intends to come and make him king by force. However, Jesus chooses to withdraw to a mountain by himself, a clear refusal of premature and politically motivated kingship. This act of self-control and rejection of temporal power underscores Jesus's understanding of his mission and the nature of his kingdom. Unlike Abimelech's earthly ambitions, Jesus's kingship is not about asserting dominance or fulfilling personal desire but about fulfilling the divine will and establishing a spiritual kingdom.
Jesus's refusal to be made king according to the people's expectations is a profound demonstration of his commitment to God's timing and purposes. It reveals a model of leadership that is not about seizing power but about serving according to divine appointment. Jesus's leadership is characterized by humility, service, and a focus on the eternal rather than temporal authority. This stands in stark contrast to Abimelech's approach, which was rooted in self-aggrandizement and the replication of earthly models of kingship.
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In today's episode, we delve into the tumultuous period depicted in Judges 6-8, a time when Israel was under the oppressive rule of the Midianites. The Israelites, plagued by their enemies and desperate for deliverance, found themselves repeating a cycle of disobedience and repentance. Into this scene steps Gideon, an unlikely hero marked by fear, insecurity, and reluctance. Gideon's story is a powerful testament to how God can use even the most doubtful among us for great purposes.
The oppression by the Midianites was a direct consequence of Israel's disobedience, leading them into a dire situation where their survival was threatened by raids and plunder. Amidst this desperation, God called upon Gideon, a man who, at first glance, seemed ill-suited for the monumental task of delivering Israel. Gideon's initial response was one of skepticism and fear, questioning his own strength and the reality of God's presence. Yet, what makes his journey remarkable is God's patience and reassurance, meeting Gideon in his weakness and guiding him through his doubts.
A recurring theme in Judges is the Israelites' desire for a king or leaders taking it upon themselves to declare themselves as kings. In a twist of fate, after Gideon led Israel to victory against the Midianites through God's guidance, the people asked him to become their king. Gideon's refusal, stating that the Lord alone is their king, highlights a moment of wisdom and faithfulness in his otherwise complex narrative. However, the story takes a regrettable turn as Gideon creates an ephod, an act that inadvertently leads himself and the people back into the snare of idolatry. This pivotal moment underscores a tragic flaw in Gideon's leadership, marking a descent from his peak of faithfulness.
The episode then draws a parallel to Jesus Christ, particularly in John 6:15, where Jesus refuses the crowd's desire to make him king. This comparison illuminates the stark contrast between Gideon and Jesus. While both were presented with the opportunity to assume earthly kingship, Jesus, unlike Gideon, remained unwavering in His mission and identity, steering clear of the pitfalls that ensnared Gideon. Jesus' rejection of temporal power in favor of God's timing underscores a critical divergence in their paths. Where Gideon faltered, Jesus exemplified perfect obedience and devotion to God's will, offering a path of redemption and kingship that he invites us to participate in.
Key Passages:
Judges 6-8
John 6:15
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In our previous exploration, we delved into the story of Deborah, Barak, and their triumphant battle against King Jabin and Sisera, as recounted in Judges chapters 4 and 5. This episode expands on that narrative, highlighting the often-overlooked heavenly spiritual warfare that accompanied that on the ground earthly conflict. Judges 5:20-23 intriguingly mentions that the stars fought from heaven against Sisera's forces, indicating a celestial battle parallel to the earthly one. This aspect reveals that the struggle was not merely against flesh and blood but involved heavenly beings as well.
To deepen our understanding, we bridge this narrative with Psalm 68:15-18, which reflects on another ancient battle, this time against King Og of Bashan as recorded in Deuteronomy 3. Psalm 68 uses the exact same phrase from Judges 5:12 - "led captivity captive" - but in a context that sheds light on a cosmic conflict involving divine beings. Here, the psalm portrays YHWH's victory over the fallen spiritual entities of Mt. Bashan (also known as Mt. Hermon), emphasizing that the battle involved spiritual beings fighting against other spiritual beings. This adds a layer of complexity to our understanding of biblical battles, showing them as multidimensional events with both physical and spiritual forces at work.
Furthermore, we look at how these two Old Testament accounts connect with the New Testament, specifically Ephesians 4:7-12, which quotes Psalm 68:18. This linkage is crucial for understanding how the early Christians viewed the work of Christ. Ephesians presents Jesus in a light similar to YHWH's role in Psalm 68, ascending beyond the realm of death, overcoming demonic forces, and achieving victory over death itself. This victorious ascent is not just a triumph over physical death but represents a profound spiritual victory, securing liberation from all oppressive forces for humanity.
The term "led captivity captive" thus emerges as a thematic anchor across these narratives, symbolizing not the taking of prisoners in a conventional sense but signifying complete and total liberation from oppression. In the battles of Judges 4-5 and against King Og of Bashan, no physical captives were taken; instead, these victories represented the overthrow of oppressive powers, both human and spiritual.
By drawing parallels between these Old Testament events and the New Testament understanding of Jesus' victory, we see a consistent theme of divine intervention leading to liberation. This episode invites listeners to reflect on the multifaceted nature of biblical liberation, recognizing it as a comprehensive freedom that encompasses both physical and spiritual dimensions. The victory of Jesus, depicted as a continuation and fulfillment of these ancient battles, underscores the comprehensive nature of liberation achieved through divine action, reaffirming the profound truth that ultimate victory lies in God's hands.
Key Passages:
Judges 5:20-23
Psalm 68:15-18
Eph 4:7-10
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In this episode, we delve into the fascinating story of Deborah, Barak, and the Israelites as depicted in the book of Judges, chapters 4 and 5. This story not only showcases a pivotal moment in Israelite history but also serves as a reflective lens through which we explore the broader themes of obedience, faith, and divine deliverance woven throughout the Scriptures.
The book of Judges begins with a somewhat disheartening account of the Israelite tribes' efforts to claim their promised land. Various tribes either chose not to drive out the inhabitants or found themselves unable to do so. This recurring theme of partial obedience and its consequences sets the stage for a deeper understanding of the Israelites' struggles and victories recorded in the book of Judges. It underscores a poignant message: the path to true victory lies in complete faith and adherence to God's commands.
The battle led by Deborah, a prophet and judge, and Barak, against King Jabin of Canaan and his commander Sisera, epitomizes this principle. Despite the formidable enemy and daunting odds of facing off with an enemy who had 900 chariots, Deborah's faith and Barak's eventual obedience to God's directive brought about a dramatic turn of events. The narrative culminates in a miraculous victory for the Israelites, illustrating the complete and total liberation that was always within reach had they fully embraced God's guidance.
This episode's exploration extends beyond the ancient battlefield to the New Testament, drawing a parallel with the phrase "led captivity captive" found in both Judges 5:12 and Ephesians 4:7-10. Contrary to the popular interpretation of this phrase, which proposes a meaning of "taking prisoners of war and leading them in a victory parade, the phrase actually signifies a profound notion of complete and total liberation. In the context of Judges 5-6, it reflects not the taking of prisoners (the text explicitly says no prisoners were taken captive, but rather that all the enemies died in battle), but the total emancipation from oppression—illustrating that the victory was not just about defeating an enemy but about achieving a state of complete and total freedom. This mirrors the message in Ephesians 4:7-10 where the phrase "led captivity captive" symbolizes Christ's victory over death and demonic forces, which opens up the possibility for all in Christ to experience full and complete liberation from the same forces of evil.
Through the lens of these scriptures, we're reminded that true victory and freedom come from a place of total surrender to God's will. The story of Deborah and Barak is not just a historical recount but a timeless lesson in the power of faith and the nature of divine deliverance. As we bridge these ancient texts with contemporary faith, we find that the essence of liberation remains unchanged: it's about breaking free from the chains that bind us, not by our might but through divine intervention and guidance.
Key Passages:
Judges 4:14-16; 5:10-12
Eph 4:7-10
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In this episode, we look at an instance of the cycle of corruption and deliverance in Judges 3, specifically the Israelites intermarrying with neighboring nations, leading to the adoption of foreign gods and engagement in evil practices. The root of the problem with Israel intermarrying with the other nations is framed around theological rather than ethnic or racial differences.
We also delve into the concept of deliverance, drawing from the Hebrew word "yashah," which implies being freed from tight spots or pressure zones. And incidentally, their word "yashah" is connected to the Hebrew word "yeshua" - the Hebrew name of Jesus.
We see a connection with Jesus by looking deeper into the role of the Spirit of God in judging and delivering, particularly with Jesus' ministry in Luke 4:18-19. Just as the Spirit of the Lord came upon Othniel for judging and delivering Israel, the Spirit of the Lord came upon Jesus so that he could proclaim freedom and deliverance from oppressive forces. This connection underscores the significance of the Spirit of God in both the Old Testament judges and Jesus, linking the themes of judgment and deliverance across biblical narratives.
Key Passages:
Judges 3:1-11
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This episode delves into the complex narrative of the division and allotment of the Promised Land as detailed in the Book of Joshua, alongside the Israelites' failure to fully drive out its inhabitants. We discuss the recurring cycle of sin and deliverance, highlighting key moments summarized in Joshua 2.
A special focus is placed on how the worship of foreign gods ensnared Israel, impeding their spiritual and societal development as intended by God. We also examine the consequences of Israel's actions, not just in failing to follow God's commands but in how their choices reinforced the corruption within their human nature. And part of that corruption was a failure to function within what some have called the Hebrew Republic form of government that God had established through the judges of Israel.
Join us as we explore the dynamic relationship between divine intention, human action, and the struggle against external temptations, shedding light on God's desire to partner with Israel in their development and the pitfalls of deviating from that path, preparing the way for Christ to complete that developmental process as Israel's king.
Key Passages:
Judges 2
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In this episode, we explore the appearances of the Commander of the Lord's army in Joshua 5, which some think is actually the Angel of the Lord that appears at other places in the Old Testament. We discuss the identity and role of this figure, and the intriguing theory that these appearances may be early appearances of the pre-incarnate second person of the Trinity - The Son. We examine the Angel's interactions with Joshua and other people in the Old Testament, and consider what these encounters reveal about the Lord's communication and presence in both visible and invisible forms within the biblical narrative.
We then look at a passage in Jude 5 that, in some manuscripts, identifies Jesus as the one who led Israel out of Egypt, which in turn points to Jesus as being the Angel of the Lord. Join us for a focused journey into one of the Bible's most fascinating subjects.
Key Passages:
Joshua 5:13-15
1 Chronicles 21:16 - the passage that speaks about the angel of the Lord has a sword drawn like the commander of the Lord's army in Joshua 5
Jude 5
List of passages with "angel of the Lord" here
A short video from the Bible Project about the Angel of the Lord
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In this podcast episode, we delve into chapter 5 of the Book of Joshua to explore how God masterfully creates opportunities for us to re-tell our life stories, offering us the possibility of redemption and progress. We unpack the significance of the circumcision of the second generation coming out of the wilderness, highlighting how it serves as a powerful demonstration of the Israelite's trust and obedience in God's divine plan.
Furthermore, we examine the remarkable way in which God, through the events of this chapter, takes away our shame, propelling us forward in our journey, regardless of the baggage from our parents' missteps or our own past choices. God doesn't want our enemies to have the last word. He wants to bring us into the promised life he has envisioned for us. This is precisely what God promises to do through Jesus - the chosen and elect of God - who not only fell into a bad situation because of his ancestors and the sins of others, but was redeemed out of the shame of that situation by his resurrection from the dead.
Join us as we unravel the insights embedded in Joshua 5, and discover how God continues to shape our narratives with grace and love.
Key Passages:
Joshua 5:1-12
1 Peter 2:5-7
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In this episode we have an amazing story to share from the book of Joshua, highlighting the remarkable journey of Rahab, a woman who plays a pivotal role in the lineage of Jesus Christ.Rahab's story begins in the most unconventional way possible, as she was a prostitute living in the city of Jericho. Her profession was scandalous and controversial, but it sets the stage for an even greater scandal later in the Bible – the birth of Jesus from Mary, who was not yet married to Joseph.
Just as Rahab's past as a prostitute raises eyebrows and challenges societal norms, the birth of Jesus from Mary, who was not yet married to Joseph, is equally scandalous and controversial. The parallel between Rahab and Mary's stories is striking. Both women were unlikely heroes in God's grand plan. Rahab's past and Mary's unconventional pregnancy serve as powerful reminders that God often works in ways that defy human understanding and expectations.
Rahab's role in the lineage of Jesus is a testament to the depth of God's love and His ability to use the most unlikely individuals for His purposes. Her scandalous past, like the controversial birth of Jesus, reminds us that God's ways are higher than our ways, and His grace knows no bounds.Key Passages:
Joshua 2
Matthew 1:1-6
Key Resources:
Archaeology and the Conquest of Caanan by Douglas Petrovich
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In this episode as we continue to situate the book of Joshua in the larger context of the Biblical narrative. We take a close look at Joshua chapter 11, which sheds light on the criteria for success in the military campaigns led by Joshua - the elimination of giant clan city-states, rather than indiscriminate killing of all people in their path. We discuss the presence of other narratives in Joshua that emphasize the driving out of the land's inhabitants, not their extermination. Keeping these facts in mind as we read Joshua helps us to not over interpret and project scenarios into the story that aren't actually there. This, in and of itself, can help us navigate the tensions we feel when reading these stories where violence and death seem to be so prevalent.
But that's not all – we'll also provide a thought-provoking parable to help you understand how to read the book of Joshua in light of the story of Israel and Jesus in the gospels.
Key Passages:
Joshua 11:16-23
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In this episode, we dive into the backstory of the Book of Joshua, exploring its significance within the broader narrative of Scripture - specifically the narrative that chronicles the rise and proliferation of the Nephilim giant clans in the promised land. Join us as we chart the activity of the Nephilim and their persistent agenda to destroy God's plans in and through Israel. This aspect of the Biblical narrative is absoutely critical to understading the events recorded in Joshua.
Contrary to popular belief, the events in the Book of Joshua were not genocide but rather a meticulously planned military campaign against the formidable giant clans and their fortified city-states. We'll delve into the historical and theological context to understand how these half divine half human entities - from Noah, to Abraham, to Babel, to the Conquest narrative in Joshua - shape the storyline of the Bible, and why God specifically devoted them to destruction, and those who were aligned with them.
If you want to go back to the first podcasts were we discussed the origins of Nephilim in Genesis 6, check out Episodes #28 and #29.
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In this episode we finish up our discussion of how Paul uses Deuteronomy 30:11-14 in Romans 10 to point his Jewish brothers and sisters to Christ as the finish line - the goal - of the law. Christ is the ultimate source of God's righteousness. In order for his Jewish brothers and sisters to reach the finish line and attain the righteousness they are looking for, they will have to submit to the righteousness of God by confessing Christ as Lord, and believing in thier heart that God has raised him from the dead. It's not so much that Paul re-writes Deteronomy 30:11-14 to suit his purposes. It's that Paul sees a pattern in Deuteronomy 30:11-14 that Christ has fully embodied in his incarnation, death, and resurrection.
The good news is that this power of God to make all things right is available to both Jews and Gentiles. Anyone who confesses Christ as Lord and believes in their heart God has raised him from the dead can access this wholistic healing - salvation - from God. It doesn't matter where you find yourself. God can reach down and pull you out of whatever pit you have landed in, even the lowest points of death and despair.
Key Passages:
Romans 10:6-13Deuteronomy 30:11-14
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In this episode we continue to look at the larger context of Romans 10:4-10 where Paul's quotes the passage of Deuteronomy 30:12-14, namely, Romans 10:1-5. Paul shares his heart for his Jewish brothers and sisters who have not been able to let go of their own strategy for becoming righteous and submit to the righteousness of God - Christ himself.
Using the race metaphor, Israel according to the flesh is like a car with a transmission going bad, but continues to think going through the car wash and getting tune ups will somehow ensure their vehicle get fixed and cross the finish line. Paul says Christ has already reached the finish line in his own vehicle - his own new humanity. If they are willing to pull over and lift up the hood of their car and trust Christ to work on their vehicle, he will start a deep, internal work of rebuilding their transmission from the inside out.
Key Passages:
Romans 10:1-5Deuteronomy 30:11-14
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In this episode we continue to look at the larger context of Romans 10:4-10 where Paul's quotes the passage of Deuteronomy 30:12-14. In order to understand how Paul applies that passage in Deuteronomy to Christ and the gospel in Romans 10 we have to look at what Paul says in the surrounding verses leading up to that quotation, namely, Romans 9:30-33.
There, Paul not only uses a "foot race" metaphor to describe Jews and Gentiles "attaining" righteousness like one attains a reward for winning a race, but also seems to have the story of the foot race between Odysseus and Ajax in Homer's Ililad in mind as he speaks of Gentiles reaching the finish line and attaining "righteousness" before Israel does, with Israel "stumbling" on the stone that God laid in Zion - Christ himself. As Paul notes, Gentiles crossing the finish line before Israel is an ironic state of affairs considering Gentiles have never really saw themselves as even running after righteousness in the first place!
Key Passages:
Romans 9:30-33
Deuteronomy 30:11-14
Resources:
Translation of Homer's Iliad Book 23 The story of the foot race is in vs. 740-740. When reading this story it's hard to slip one's notice that Ajax "stumbles" on the dung from a sacrificed bull - a possible irony when seen in light of Paul's appeal to Israel to put their trust in the sacrifice of Christ.
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In this episode we look at a specific passage in Deuteronomy 30 where Moses wants Israel to know that the commandment to love God, walk in his ways, and remain faithful to him is not mysterious. It doesn't require someone to have a mystical experience to gain access to it. It doesn't require someone to journey to the ends of the earth to find it. It's in their mouth and in their hearts - it's already very close to them.
Paul references this same passage in Deuteronomy 30 in the context of Romans 10 as he explains the Gentile's relatiponship to the Mosaic law with the metaphor of running a race, with Christ being pictured as wining that race and crossing the finish line. But for Paul, the commandment of Deuteronomy 30 is spoken of as the gospel - which is in their mouths and in their hearts. This is our first of several episodes of looking into why Paul brings this up, and what it means for us.
Key Passages:
Deuteronomy 30:11-14
Romans 10:4-9
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In this episode we build on the previous episode of how Christ became a curse to make contact with those in a cursed condition, so that he could lead them out of - redeem them - from that curse into the blessing of the Spirit. In some ways, what Christ did by becoming a curse is similar to what a therapist does when they intentionally participate in what counselors call "transference". Psychology Today defines transference as "a phenomenon in which one seems to direct feelings or desires related to an important figure in one’s life—such as a parent—toward someone who is not that person." A therapist willingly allows and soemtimes encourages their clients to do this in counseling sessions because they know that it helps their client, as well as the therapist, make contact with the condition the client needs to experience healing in.
The amazing thing is that we, too, can participatewith Christ in this same kind of dynamic by meeting people in their broken condition and walking with them out of that condition - something PAul gives us exlicit instruction in Galatians 6:1-2 on how to do.
Key Passages:
Galtaisn 3:13-4; 6:1-2
Jeremiah 24:0; 29:21-22; 44:8 - passages that speak of someone becoming a curse as that person becoming an example of what people do not want to happen to them.
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On this episode we continue to look at how Paul uses certain passages in Deuteronomy to explain what Christ has done for both Jews and Gentiles. In Galatians 3:13 Paul says that Christ became a curse so that he could redeem those who were under the curse of the law. We define who "us" refers to, what it means to be "redeemed", why "for us" doesn't mean "instead of us", and why Paul intentionally refuses to cite part of the passage he alludes to in Deuteronomy 21:23.
It's important to get clarity about what Paul is arguing for in this passage because it reveals a beautiful picture of the gospel - the price Christ was willing to pay in order to meet his Jewish people in the cursed condition they were in so that he could make contact with them and bring them out of that cursed condition and into the life-giving blessing of Abraham - the Spirit of God.
Key Passages:
Galatians 3:13-14
Deuteronomy 21:23
1 Kings 21 - the story of Ahab, Jezebell, and Naboth's vineyard
For access to articles about why God did not curse Jesus on the cross, you can contact us here
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In this episode we continue to work through Galatians 3 as a commentary on passages in Deuteronomy. As a way of convincing his audience that they cannot be justified/made righteous under the Mosaic law, Paul quotes Deuteronomy 27:26 which says there is a curse on all who do not continue to do everything written in the law. Essentially, Paul's argument is that whoever comes under the Mosaic covenant in order to be justified/made right is actually coming under a curse, because a curse is on everyone who does not continue to keep everything written in the law - which automatically means everyone under the law. The way to be justified/made right is by placing one's trust in the justified/righteous one - Christ.
Paul is laying out two paths for us to choose from. One path trusts in our "works of the law" to be justified/made right with God. The other path trusts in the work already accomplished in Christ Jesus to be justified/made right with God.
Key Passages:
Galatians 3:10-12
Deuteronomy 27:26
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In this episode we continue our journey through Deuteronomy, but we jump up into Galatians 3 to give us some context for how certain passages in Deuteronomy will be used. In Galatians, Paul is trying to convince his readers that they do not have to perform "works of the law" in order to receive the blessing of Abraham. In short, they don't have to be circumcised like Abraham. They only have to have the same kind of faith that Abraham had - which would make them sons of Abraham.
This approach to being the "sons" of Abraham becomes really important for Paul's argument because he wants to outline for his readers what it takes to receive the blessing of Abraham, which is going to be different from what his readers have been told by others who have come in after Paul and preached a different gospel.
Key Passages:
Galatians 3:5-9
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In this episode we look at God's instruction for Israel to circumcise their own heart so they can remain sensitive and responsive to his voice and keep their covenant with him. Moses knew that Israel would go in cycles of circumcising their heart and keeping covenant, as well as not circumcising and breaking the covenant, so later in the book of Deuteronomy he outlines the blessings and curses that will come from those choices. The good news is that when Israel entered into the curses of the covenant and were subsequently scattered all over the world, God promised that if they would turn back to him and obey his voice, he would bring them back into the land and circumcise their heart so that they would love him with their whole heart and keep his covenant. In 1948, this promise started to be fulfilled with Israel coming back into the land. However, God's circumcising of their heart is still underway, and has yet to be completely fulfilled.
Paul, in Romans 2, lets us know that it is the circumcision of the heart that ultimately matters. The circumcision of the flesh is merely the outward symbol of the deeper circumcision God wanted to be performed on their heart. What's interesting is that Paul says this circumcision of the heart now takes place by the Spirit, which means we all are now called to participate with God in circumcising our hearts so that every part of our human nature that naturally wants to resist God's love and rebel against his authority can be cut out and removed. Ultimately Christ is the Israelite who partnered with God to obey Deuteronomy 10:16 to circumcise his own heart so that he could keep the covenant and love God with all his heart. Now, by the Spirit, we are brought to share in his new, circumcised heart so that we can go through the same developmental process that Christ himself has already completed in his own heart - fulfilling the law.
Key Passages:
Deuteronomy 30:1-6
Romans 2:25-29
Romans 8:4 - the Spirit guides us into fulfilling the righteous requirement of the law
Romans 13:8-10 - love fulfills the law
Key Resources:
Short article on where the name "Jew" comes from.
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In this episode we finish up the story of Jesus passing through the wilderness of temptation from the devil. It's absolutely critical that Jesus never deviates from God's developmental path. Jesus has come to keep, pioneer, and perfect a new humanity, and in order to do this he has to keep pace with God's developmental plans for him. If he were to fall behind it would amount to a form of immaturity and arrested development, relegating him to being in need of a savior, himself. The enemy knows this, which is why he is so strategic in the ways he approaches Jesus in the desert. His last temptation of Christ in this story is to tempt him with quick and easy access to power - the kind that comes without having to go through a developmental process. Jesus successfully resists the temptation by relying on the teaching from Deuteronomy 6:13, and his identity as the Son of the Father.
We, too, can resist the temptation to gain power or success by taking shortcuts. All true power and success is given to us by God as we become the kinds of people who can steward power and success according to God's will.
Key Passages:
Matthew 4:8-11
Deuteronomy 6:13
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In this episode we keep exploring Jesus' experience of passing through the wilderness of temptation from the devil. Jesus is entering into the story of Israel to recapitulate - correct and complete - their developmental journey. He is like Luke Skywalker who inherits the same kind of circumstances as Israel, but makes completely different choices to become a completely different person. In this temptation, Jesus overcomes the need to manufacture artificial signs of approval from God. And once again, he relies on the teachings in the book of Deuteronomy to resist that temptation.
We, too, need to find security in our identity as sons and daughters of the Father. We don't have to test God to see if he is with us or is for us. God communicates his favor and approval to us as we "dwell in the shadow of the Almighty" (Psalm 91).
Key Passages:
Matthew 4:5-7
Deuteronomy 6:13
Psalm 91
A technical resource on Psalm 91 as addressing spiritual warfare: https://youtu.be/MYHsl3_1EZ0?si=vraMwtLWGosWEecQ
A cool song using Psalm 91https://spotify.link/YN8QM2txYDb
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In this episode we jump up to the book of Matthew and look at how Jesus relied on the book of Deuteronomy - specifically chapters 6-8 - as he passed through the wilderness temptations from the devil. The first thing the devil attacks is Jesus' identity as the Son of God. The enemy knows that our identity as daughters and sons of God is foundational to our staying on God's developmental path. Because Jesus came to recapitulate - correct and complete - God's developmental path for humanity (and Israel), pioneering and perfecting human nature to its intended goal, Satan knew that if he could get Jesus to deviate from that path then Jesus would end up being just like everyone before and after him - immature and undeveloped. That would leave all of humanity in the same situation it has been in since the garden of Eden - in need of a Savior. The beautiful thing about Jesus is that he chose to stay on God's developmental path, resisting and ruling over the enemy every step of the way.
The enemy uses the same strategy with us. If he can get us to doubt or distort the reality of our identity from the Father then he can disrupt and damage our developmental progress of becoming all that God created us to be. We need this story of Jesus facing temptation so that we can learn from him how to respond to the enemy when our identity is being challenged. Jesus knew the Father told him, "You are my son. I love you. And I'm proud of you." We, too, need to be grounded in the reality that the Father says to us, "You're my son/daughter. I love you. And I'm proud of you."
Key Passages:
Matthew 4:1-4
Deuteronomy 8:3
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In this episode we look at God's intentions towards us as we pass through wilderness experiences. God allows us to go through wilderness experiences so that he can take us through a process of revealing what is in our hearts, and developing our dependence on him. God actually discovers things about us in our wilderness experiences. For example, he discovers whether or not we will allow him to Father us through difficult times. He discovers our loyalty and responsiveness to his commandments. One of the primary things he wants to discover (and develop) in us is our desire and sensitivity to hear his voice and respond in trusting obedience. Discovering these things about us in the wilderness is important to God because it let's him know that we are open to him advancing us along his developmental path. He wants to Father us into maturity so that we can steward our inheritance as his firstborn sons and daughters.
This is exactly what Jesus, the Israelite Son of God, allowed the Father to do during his wilderness experience of temptation with the devil. He relied on the words that came from the mouth of the Father to advance him along God's developmental path, leading him further in God's developmental process than any other Israelite had been able to go.
Key Passages:
Deuteronomy 8:1-6
Matthew 4:1
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In this episode we look at the Shema in Deuteronomy 6:4 and approach it as a statement of God unique role as Israel's Lord. God wanted to be the ony one Israel gave it's covenant loyalty to. It was kind of like the beginning of marriage vow, followed by a commitment to love God with all their heart, soul, and strength. The heart refers to a combination of thoughts and emotions; the soul refers to the entirety of their life; strength refers to the intensity of the love they would give with their heart and soul/life. THis is an all encompassing covenant love that Israel is being called into. And God is clear about how they would know if they were loving him with all of theor heart and soul/life: they would be loyal and obedient to God's covenant law.
Jesus, when asked what the greatest commandment in the law was, quoted Deuteronomy 6, and said the second greatest commandment is like the first and greatest - to love your neighbor as yourself. It is these two commandments, Jesus says, that all the law and the prophets hang. We, like th eIsraelites, are called into this same kind of covenant of love with God where we love him with all of our heart, soul/life, and strength.
Key Passages:
Deuteronomy 6:4-9
Matthew 22:34-40
Key Resources:
Video explaining the translation options for the Shema in Deuteronomy 6:4
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In this episode we start a journey through the book of Deuteronomy and how this connects with Jesus. The name of this book means "second law", and it's like a renewing of Israel's marriage vows to God. With the older generation of Israelites having died in the wilderness, God steps in to ensure this newer, second generation does not repeat the mistakes of their parents. He reviews and renews the Mosaic covenant with them, and frames the law of that covenant as being absolutely critical to their well-being and human flourishing in the promised land. He wants them to know that the laws are for their good, and will always bring them into harmony with who God is and what he wants to produce in their lives. The law is like a rigorous yet rewarding treatment plan to help Israel overcome the "disease" of their corrupted human nature.
If we think about the law in these terms, it helps us understand Paul's teaching in Galatians about the Son - Jesus - being born "under" the law. Jesus allowed the Father to grow him up into maturity, using the Mosaic covenant as the principle guide. While Jesus lived under the law, through his relationship with the Father and the Spirit, Jesus partnered with God to overcome the power of sin and "flesh" in his own human nature. He pressed through every stage of growth and maturity under the law, becoming the faithful Israelite son God always intended for Israel to become. He did this so that he could complete the developmental process Israel had always left undone in their relationship with God, and thereby make a way for both Jews and Gentiles to be adopted as sons and daughters of the Father, fulfilling the goal of the law - life - in their own human nature through their developmental relationship with the Father, Son, and Spirit.
Key Passages
Deuteronomy 5:29, 33; 6:1-3, 17-25
Galatians 4:4-7
Key Resources
Excerpt from Joshua Berman's book Created Equal that shows how ancient Israelite laws compared to other ancient near eastern laws.
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In this episode we look at the story of the bronze serpent in Numbers 21 and how Jesus uses this story to illustrate his own saving power. God sent serpents into the Israelites' camp to infect them with venom. Many Israelites died, but some cried out to Moses and asked him to pray to God for the snakes to be removed. God responded, not by taking the snakes away, but by telling Moses to create a bronze serpent and lift it up on a poll. God said that when an Israelite looked to the bronze serpent on the poll, the venom in their bodies would not kill them. The interesting thing about this story is that God used the very thing that infected the Israelites with venom - a snake - as the solution to their problem. Why did he do this? Because the snake, while having venom in its body, remains unaffected by that venom. The Israelites, having venom in their body, needed to be like that snake - they needed to become immune to the venom in their own body.
In John 3, Jesus says that he is like the bronze serpent lifted up on a pole. Through his incarnation, he becomes an Israelite with "venom" in his "flesh". And yet, like the serpent, Jesus is never affected by that venom. Jesus is immune to the "venom" in his body. Throughout his whole life, all the way up to the very moment he died, Christ was like that bronze serpent who never allowed the venom in his body to affect him. He resisted the power of sin in his flesh all the way to the very end of his life. At his crucifixion, he entered into death with the venom never having influenced him. Now, all who look to the Son of God - trusting in his capacity to make them immune to the "venom" like he is - can overcome the power of the "venom" in their "flesh", too. This happens as we look expectantly to Christ - placing our trust in his capacity to save/heal us - and allow the life-giving power of the Spirit to counteract the venom in our flesh and produce life - not death - in us.
Key Passages
Numbers 21:4-9
John 2:23-25 - Jesus knew what was "in" humans
John 3:14-17 - Jesus says I can save people like the bronze serpent saved people
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In this episode we finish up our look at the Israelites' struggle to believe the word of God's promise. We primarily focus on how to approach God for strength when we find ourselves struggling to have faith. The writer of Hebrews thinks it's important for us to recognize that Jesus himself struggled to believe God's promise in his own life. Jesus, too, had to go to God to receive help in his time of need so that his faith could be strengthened by the words God spoke to him. This is precisely why Jesus can serve as our High Priest. He passed through the same kinds of struggles we do, but he was able to respond differently to those struggles by drawing strength and empowerment from God.
When we are going through a difficult time, and our faith is being stretched, we can go to God to receive a word form him that cuts right to the source of our anxiety and fear. God will not reject us when we go to him for strength. He will have mercy on us and empower us to trust in him to keep moving towards the promise land.
Key Passages
Numbers 13:1-14:45
Hebrews 4:14-16
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In this episode we keep digging into the story of the Israelites' struggle to believe the word of God's promise. We focus on what it means to enter God's rest, and how the good news of God's promise to enter his rest only benefits us when it is mixed with our faith. God really does want us to enter into his rest, but our struggle to experience his rest is directly linked with our struggle to believe the word of his promise.
The good news is that we do not have to get rid of our doubt, anxiety, fear, and worry all on our own. The writer of Hebrews tells us that the word of God can cut right through the many layers of our doubtful attitudes, thoughts, and intentions and go right to the very heart of where our distrust and unbelief towards God and his word is located. God wants to cut it out of us. The word of God that the writer of Hebrews is refering to is primarily referring to the spoken word of God that comes to us either through direct revelation from God, or through another person who is speaking God's revelation to us. God sees everything and knows exactly what we need to hear to get us "unstuck" and moving forward so that we can start to experience his rest. The question is: will we seek him and listen to the word(s) he speak to us?
Key Passages
Numbers 13:1-14:45
Hebrews 4:1-2, 11-13
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In this eposode we keep exploring the story of the Israelites' struggle to believe the word of God's promise. Part of our struggle to believe is connected with who we choose to listen to. The writer of Hebrews quotes the Psalmist who encourages us to listen and be responsive to God's voice. That means all of the other voices have to be sorted and silenced in light of God's voice. God really does want us to make progress and move beyond our current stage of growth and development, but that can only happen if we allow ourselves to be persuaded by the words God speaks to us. Faith, in essence, is what comes to the surface when we are persuaded by the truth of God's promise.
However, we have to say that God does not just want us to be persuaded for his sake. In other words, God is not just arbitrarily testing us. As it turns out, faith is not only necessary for us to move forward and enter into the promise God gives us, it is also necessary for us to function in that new stage. In other words, faith is not only a gateway that we walk through to enter the promise, but also the ground that we stand on as we experience the promise. God will never take us into a new stage of growth unless we have first developed the kind of faith that will sustain us in that new stage of growth. God is not going to set us up for failure. He will only lead us where our faith can sustain us. That's why the first generation had to die in the wilderness.
Key Passages
Numbers 13:1-14:45
Hebrews 3:14-18
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In this episode we start journeying with the Israelites through the wilderness in book of Numbers. Specifically, we look at the famous story of the 12 leaders sent to spy out the Promised Land in Numbers 13-14. We take a closer look at their struggle to believe God's word when everything around them said "It's not going to happen." One of their basic problems was that they allowed what they saw with their eyes to contradict what they heard God say with their ears. They chose to speak out loud a negative future, instead of speaking out loud the future God had already spoken to them.
When it seems like progress is impossible and we're not going to reach the finish line, we're tempted to give up, and even turn back to a former stage of life. To give up and go back to a previous stage of life is to miss the mark - to sin. We can't allow our circumstances to deceive us and convince us that what we "see" is what we "get". The book of Hebrews says, "Don't be like those who did not listen to the voice of God and believe his word. Do not harden your heart, rebel, and resist his leadership. Instead, be like Jesus who was faithful and completed his journey with God." The practical way we do this is by refusing to harden our heart, and by staying connected with people who will encourage us daily to align our perspective with God's perspective.
Key Passages:
Numbers 13:30-14:10
Hebrews 3:6-13
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It's the 100th episode! As mentionined in the podcast, here is a link to receive the four chapters on Jesus and the Atonement from a New Humanity perspective.
In this episode we continue to unpack the Year of Jubilee and how it sheds light on God's concern for restorative and transformative justice in the practicalities of people's everyday lives. When someone fell on hard times financially - whether that was because of their own choices, or circumstances beyond their control - God in his mercy instituted the Year of Jubilee to ensure that they, their families, and their succeeding generations were not permanently overcome by those hard times. God built into his economy for the Israelites a way for property or people that had been "sold" into servitude to pay off debts to be restored back to their original "owners" and family through a process of "redemption". One of the ways God provided for this to happen was by way of the "kinsmen redeemer." A family member could come and pay off the debt for the one who sold their land, themselves, or a family member, into servitude. God's main concern was that people had the opportunity to have their land and family members "redeemed" and restored back to them so they could fulfill their potential in God's promised land.
A word that is repeated over and over again in this passage is "redeemed". And this same exact word is used in the New Testament to describe what Jesus himself has done for us. In Titus 2 Paul speaks of Jesus "redeeming" or "ransoming" us from our lawless deeds. The basic idea is that through our choices we ended up losing things that should rightfully be ours. Christ can "redeem" us and "restore" those things back to us because he did not make those kinds of choices. Christ chose to say no to ungodliness and worldly lusts, choosing instead to live soberly, righteously, and godly, in this present age. Christ paid a price to choose that way of life. Think about it - it's not easy resisting our fleshly desires. There are emotional and social consequences for choosing the way of God. By consistently choosing the difficult, yet increasingly healthy and rewarding path of God in his life, Jesus paid the price for developing a new, life-giving humanity in himself. This new, life-giving humanity is what makes it possible for us to be "redeemed" from the consequences of our choices and restored back to the kind of life God wants for us. Christ not only created a new way of life for us to follow, he himself is that life. The Holy Spirit shares this new life of Christ with us at our conversion, and leads us into God's new path of life for us. This new life is sometimes difficult, but nonetheless healthy and increasingly rewarding.
Key Passages
Leviticus 25:23-34
Titus 2:11-3:7
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In this episode we continue our exploration of the year of Jubilee and how that relates to Jesus. God promised the Iraelites that in the 48th year before the 50th year of Jubilee that he would give them 3x the harvest to last them through the 49th sabbatical year, the 50th Jubilee year, and the 51st year when they would begin sowing their fields with seed again. This promise was given to assure Israel that if they pursued God's way of economics and environmental steardship that he would provide for them and their families. In order to keep the Year of Jubilee, the Israelites would need to store and preserve the harvest from the 48th year and not plant in the 49th or 50th year. In other words, they would have to resist the urge to approach the triple harvest from the 48th year as a way of snowballing their wealth by continuing to plant in the 49th and 50th year. The year of Jubilee required the Israelites to see the land and its harvest from God's perspective. If they did, they would dwell safely in the land and eat to the full of its produce.
While many of you listening to this podcast likely don't struggle with worrying about where your next meal will come from, there are many people who do. But regardless of whether or not we struggle with that kind of situation, we're all tempted to seek security and wealth in ways that cause us to see material goods from a worldly perspective. Jesus addresses this when he tells us to seek first the kingdom of God and his righteousness/justice, and all the basic needs of life will be "added" to us. Unlike the Israelites in the Old Covenant, in the New Covenant we do not receive all the resources we need up front before we prioritize God and his justice. We receive what we need as we seek first the kingdom of God and his justice. In other words, under the New Covenant it requires a greater level of trust and obedience than was required in the Old Covenant Year of Jubilee. This requires us to see material goods from God's perspective. We cannot serve both God and riches. If we prioritize God and his kingdom then God will give us what we need.
Key Passages
Leviticus 25:18-22
Matthew 6:24-33
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In this episode we start a new series from the book of Leviticus about the Year of Jubilee. Every 50 years (after seven sabbatical years mentioned in Leviticus 25:1-7) Israel was to celebrate the Year of Jubilee starting on the Day of Atonement. That 50th year, much like the Day of Atonement, was like a reset button for the Israelite economy. For example, those who had sold their property - or themselves - to pay off their debts were released to go back to their families, with their land also being released back into their possession. This reset button every 50 years did many things, but one important thing was the disruption of generational poverty through the permanent loss of land, which was the means of production in an agrarian society. God didn't want his people devolving into state of perpetual indebtedness and servitude where wealth was concentrated in a few families, with other families having to serve those wealthier familes in perpetual dependence. God wanted his people to have access to the means of production throughout their generatons so they could have economic freedom. And in order for that to happen, there would need to be a releasing - forgiving - of debts and a restoring of property back to its original family owners.
What's interesting is that Jesus frames the inauguration of his ministry in Luke as being a Year of Jubilee. But instead of only addressing economic matters, he also addresses social and spiritual matters, too. Jesus' Year of Jubilee went deeper and further than economics and went to the very core of our human condition, demonstrating God's justice not only wants to restore us back to our original purposes, but also transform us to reach that purpose, too. God's justice, over all, is primarily transformative. And by virtue of Jesus proclaiming freedom to the captives, he was simultaneously assuming a prerogative that only a King could assume.
Key Passages:
Leviticus 25:8-16
Luke 4:16-19
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In this episode we continue exploring how the writer of Hebrews applies the Day of Atonement to the work of Jesus' life, death, resurrection, and ascension. In the Day of Atonement, the High Priest entered into the Holy of Holies, with the blood from the sacrificial offering of a bull and a goat, to cleanse the Holy of Holies of the impurities caused by the sins of Israel. This was done once a year. What the writer of Hebrews wants us to realize is that built into the Day of Atonement is a remembrance of sins - the sins committed in the previous year since the last Day of Atonement. This remembrance of sins creates a guilty conscience and can be a significant deterrent to us wanting to approach God and enjoying our time together with him.
The writer of Hebrews wants us to know that Jesus has made a new and living way into the Holy of Holies through the flesh - the body - of Christ. In other words, it's not like the Day of Atonement because there is no remembrance of sins. In his resurrected body Christ has entered into the Holy of Holies with his body - flesh and blood - and presented himself to God as one who has allowed the law to be worked into every aspect of his life, becoming fully obedient to the will of God in his body (Hebrews 10:1-18). This pefected obedience in the flesh of Christ is what allows his life - his body, flesh, and blood - to function as a life-giving, cleansing and purifying agent for every person who puts their trust in the sufficiency of his life.
If we truly believe Christ's blood can cleanse our sins, and that this cleansing is continuously taking place through Christ's constant intercession for us, it will radically affect the way we approach God and interact with him. Instead of approaching God with a posture of guilt, shame, and contrition, our posture will be one of freedom, boldness, and confidence in the presence of God. God actually does want to be with us, and he wants to be with us in a way that is life-giving for us. He wants to be in a genuine relationship with us where we are free to be ourselves in his presence and say what is truly on our mind and in our hearts.
Key Passages
Hebrews 10:18-22
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In this episode we look at how Jesus fulfills the Day of Atonement in offering his life-giving blood to cleanse and purify us of all our sins. The writer of Hebrews maps what Jesus did for us in his life, death, resurrection, and ascension onto the Day of Atonement and says that Jesus has done what other priests have never been able to do - offer one sacrifice that provides cleansing for past, present, and future sins. This is an amazing claim that the writer of Hebrews makes because it means the life-giving blood of Jesus continuously cleanses and purifies every sin of those who are being made holy.
For some people, this presents quite a challenge to the way they see forgiveness and their relationship with God. Those who are caught in a cycle of guilt and forgiveness in their relationship with God, struggle to understand how God can completely forgive all of our past, present, and future sins because it seemingly removes any motivation for not sinning. The writer of Hebrews doesn't seem to be worried about this. The basic assumption operating in the background is that our motivation for not sinning is not fear of punishment. The motivation for not sinning is so that we can continue to follow Jesus in his pioneering work of entering more fully into the life-giving presence of God.
Instead of the law hanging over us in condemnation, the writer of Hebrews quotes the prophet Jeremiah where God says there will come a day when the law will be pressed deep into our human nature - on our hearts and minds - and will become the internal source of motivation for us to obey God. Those who have had the law written on their hearts and minds have an internal motivation to not sin. And when they do sin they are not overcome by guilt, fear, and shame because "God will remember their sins no more."
God knows that if we always feel like we have to approach him with an apology for all the things we have done wrong that we will basically avoid him and only meet with him when it is absolutely necessary. But God has always wanted to remove every barrier that keeps us from meeting with him and enjoying his presence. The blood of Jesus cleanses our hearts, minds, and conscience so that we can approach God with confidence. The amazing thing is that God has always wanted this kind of relationship with us.
Key Passages
Hebrews 10:11-18
Also, we hear from our friend and OneLife Board Member, Tyler Aman, about a ministry in the Middle East called Nomads.
Go to www.nomads-usa.com to learn more or for an opportunity to contribute to their mission to migrant workers!
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In this episode we continue to look at the Day of Atonement as a modified version of the purification offering. Specifically, we look at how the second goat - the so-called scapegoat - plays a part in the Day of Atonement. What's interesting is that Jesus is never identified by any of the New Testament writers with the "scapegoat". Contrary to popular belief, Jesus is never said to function like the scapegoat on the Day of Atonement. The New Testament writers only identified Jesus with the first goat who is killed and whose blood is taken into the Holy of Holies to cleanse the Ark of the Covenant.
The writer of Hebrews compares and contrasts Jesus with the first goat of the Day of Atonement by saying Christ offered himself as a spotless and undefected human being to God by the Spirit in his death, and then through his resurrection and ascension he brings his life-giving blood into the heavenly tabernacle to offer cleansing for our sins in the presence of God. Christ's blood, in contrast to the blood of the first goat on the Day of Atonement, can cleanse the deep places of our humanity - our very conscience. It can wash away every feeling of guilt that we carry from our sin. In this way, it cleanses our conscience from dead works - things we have done that produce death in us or other people. Whether we experience a clean conscience or not depends on whether or not we trust the power and perfection of Christ's life-giving blood. From God's perspective we are already cleansed by the blood of Christ. The important question is whether or not we trust God when he says that Christ's blood has cleansed and forgiven us.
Key Passages:
Leviticus 16:11-22
Hebrews 9:11-14
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In this episode we explore how the purification offering is used during the Day of Atonement, as well as the additional azazel goat - often called the scapegoat - in Leviticus 16. The Day of Atonement happened once a year, and it was an intensified version of the purification offering. Only this time, instead of the High Priest stopping at the altar of incense, they went directly into the presence of God to apply the blood of the bull (for himself and his family) and the goat (for all of Israel) to the Ark of the Covenant. The implication is that the impurities caused by the unintentional sins of the people that were to be addressed with a purification offering by the sinner seeped into the Holy of Holies and contaminated the Ark. Once a year, the High Priest would enter the Holy of Holies with the blood of the purification offering to cleanse and purge the Ark of those impurities. He then took the blood of the bull and the goat and applied it to the horns of the altar of sacrifice in the courtyard.
The second goat used in the Day of Atonement had the hands of the high priest laid on its head and the iniquities, transgressions, and sins of all Israel confessed over it. It was then sent out into the dessert where it would die of natural causes (although a tradition emerged of forcing the goat off a cliff to ensure it dies and did not come back into the camp).
This entire system functions like a parable intended to show us that access to the presence of God was not made available to the people. But this is not what God wanted. The sacrificial system is like a training ground to teach Israel that being in God's presence required a response from them, and that being out of alignment with his presence created impurities - death - in them. The end goal was for Israel to have unhindered access to God and be in alignment with his presence.
Key Passages
Leviticus 16:1-10
Hebrews 9:6-10
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In this epsiode we fast forward to Leviticus to look at a cryptic story of the purification offering where Aaron's sons get in trouble with Moses for not eating the flesh of the purification offering. The eating of the flesh of the animal was a significant part of the purification offering because it was directly connected to the process of making atonement. When the priests ate the flesh of the purification animal it is said they "bear the iniquity" to make atonement for them. When the worshipper layed their hands on the animal, they transferred their iniquity to the flesh of the animal. But...they did not transfer iniquity to the blood of the animal. The blood remained pure, while the flesh received iniquity. The blood cleanses the tabernacle furniture, but the iniquity in the flesh of the animal had to somehow be "dealt with". And this was done by the priests either burning the animal completely up outside the camp (the purification offering for the High Priest or the entire assembly) or by the priests eating the flesh of the animal (the purification offering for the leader and the common person).
This maps over onto Jesus in Romans 8:3 where it says that Jesus came in "the likeness of sinful flesh". That means when Jesus became a human, like the purification offering, he received a broken human condition from his mother. His flesh was like our flesh. It had the same powers working against him that our flesh has working against us. What Jesus did in his flesh was to partner with God to condemn - resist and rule over - the power of sin in his flesh. But this took place over the entire course of his life - not just at his death. By resisting and ruling over the power of sin in his flesh, Jesus was able to heal and transform that broken human condition that he received from his mother. God then raised him up from the dead and completed that healing and transformation in him.
Key Scriptures
Leviticus 6:24-3 Instructions to the priests about how to offer the purification offering and which animals used in the purification offering are to be eaten by the priest.
Leviticus 10:16-20
Romans 8:3
Romans 7:14-25 Paul describes the struggle that comes with a flesh that has the power of sin working in it, which means Jesus had these same powers at work in his "sinful flesh".
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In this episode we look at the four different types of the purification offering in Leviticus 4 for different classifications of people. There's a purification offering for 1) The High Priest, 2) The Whole Assembly of Israel, 3) A Leader, and 4) a Common Person. We talk about why there are different purification offerings for the different categories of people, and what the different kinds of animals used for those different categories symbolizes. We also discuss the significance of the fat, kidneys, and liver being removed and burned up on the altar to God, and why this was a "sweet smelling aroma to the Lord."
Relating this to Jesus led us to the book of Hebrews where it points out the cleansing/purifying of the Tabernacle from the blood of the purification offering (bulls and goats) meant that the person themselves were not purified. This means the sacrificial system could not effectively address the entire problem created by a person's sin. While the purification offering did not cleanse the person, the blood of Jesus does cleanse the person. The sacrifice of Jesus goes beyond the purification offering and does way more than the blood of a bull or goat could ever do.
Key Passages:
Leviticus 4:3-10
Hebrews 10:1-4
Key Resources:
Diagram that indicates which part of the Tabernacle was polluted/contaminated by who and what kind of sin.
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In this episode we begin a short series on the Purification Offering in Leviticus 4. Now that God is dwelling among his people, the Source of Life is now being "exposed" to death in more practical ways. The system of clean and unclean really points to a distinction between life and death, so that cleanness somehow points to and symbolizes life, and uncleanness points to and symbolizes death. When someone sins, it somehow accelerates death in themselves and/or others, and therefore pollutes and contaminates the Tabernacle - the place where the Source of Life dwells. The amazing thing about God is that he cannot be in the presence of death without trying to bring life to it. He's like a medic that shows up to an accident and encounters a wounded person trapped in their car. God's first impulse is to bring life and make things right. The sacrificial system is God's way of inviting Israel to meet with him, and partner with him, in cleaning up the death and perpetuate his Life in and among them once that death has entered the picture.
We also talk about the different kinds of commandments (performative and prohibitive) and the different types of sins (intentional and unintentional) and how this relates to the purification offering. Using the illustration of The Portrait of Dorian Gray we also discuss the purpose of the purification offering, what is being purified/cleansed, why it needs to be purified/cleansed, and how this relates to the need for a sacrifice.
We connect this with Jesus and our own need for cleansing and purification so that we can experience a life-giving relationship with God. This cleansing/purification is not just about a sinful act. It's also about being cleansed from anything that brings death or drains us of life. For example, negative thoughts, or a heavy situation that weighs us down.
Key Passages:
Leviticus 4:1-2
1 John 1:7-9
Key Resources:
Matrix diagram illustrating the relationship between performative and prohibitive commandments to intentional and unintentional sins, and which sacrificial offerings addressed which types.
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In this episode we dig into the nature and function of the Whole Burnt Offering in Leviticus 1. This is the only animal offering that is completely burned up on the altar to God. This offering is unique among all the offerings, and has a special function of allowing the worshipper to draw near and restore their devotion to God. As a voluntary offering, it was not required for any particular sin, but rather served as a way for the worshipper to re-establish a fully devoted relationship with God and renew their commitment to him.
The whole burnt offering is not explicitly applied to Christ in the New Testament, but is most likely referenced by Paul in Ephesians 5 when he speaks of Christ offering himself to God for us, which in turn was a sweet smelling aroma to God. Paul later builds on this whole burnt offering reference in Ephesians 5:25-27 when speaking about Christ offering himself for the church, which in turn is used as an example for husbands to follow in offering themselves for their wives. The seemingly random reference to a "washing of water" by the word in this context makes sense if we see the whole burnt offering as the sacrifice Paul has in mind here, as this particular offering requires the washing of the animals legs and its entrails - the most inner parts - with water. Just as Christ offered himself completely to God for our sake, husbands are to offer themselves completely to God for the sake of their wives, so they can partner with God in bringing their wives to their full potential and beauty.
Key Passages:
Leviticus 1
Ephesians 5:1-2, 25-27
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In this episode we provide some clarity around two sets of binaries in Leviticus: holy and unholy, pure and impure. Understanding these two sets of binaries is absolutely essential to understanding Leviticus, the sacrificial system, and the entire cultural environment in which Israel lived. Every Israelite, at all times and in all places, would have been categorized by one of the two sets binaries. They were either holy/pure, holy/impure, unholy/pure, unholy/impure. The important thing to remember is that holy does not mean sinless, and unholy does not mean sinful. Holy means set apart for special use or status. Unholy means common without special use or purpose. It's not sinful to be unholy or common. However, one can sin by using or treating something holy as if it was common, or using or treating something common as if it were holy. For example, Nadab and Abihu used unholy" fire on the "holy" altar of incense, which is kind of like plugging an extension cord into a nuclear power plant. Needless to say, they were "shocked" by that encounter. As it relates to purity and impurity, one can be impure and not sinful. For example, coming into contact with a dead corpse can make one impure, but it does not make one sinful. This would be ritual impurity. However, one can be morally impure by virtue of sinning. But in each case, whether its ritual or moral impurity, there needs to be a cleansing or purification of some kind to "make it right" or "atone" for that condition. The important thing to remember about these categories is that each one is intended to symbolize a characteristic of life and death. To live in proper relationship to holy and unholy things, as well as pure and impure things, is to be moving towards life. To live in improper relationship to them is to move towards death. Whenever
In the New Testament, Jesus is portrayed as the High Priest who offers himself and donates his blood to cleanse us of our moral impurities/sins. In our Hebrews passage, notice the connection between cleansing/purification and the "eternal life" Jesus offers through his blood - the cleansing and purifying agent.
Key Passages:
Leviticus 10:8-11
Hebrews 9:11-15
Key Resources:
Excerpt from Jesus and the Forces of Death by Matthew Thiessen that explains the categories of holy and unholy, pure and impure, and their relationship to one another.
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In this episode we explore the transformation of Moses' appearance from the glory of the Lord, and how Paul uses this story in the New Testament to contrast the way the Old and New Covenant bring about transformations, and the corresponding styles of leadership between himself and the false, super-apostles in the Corinthian church.
Paul says that genuine leadership in the way of the New Covenant does not focus on the fading glory of a leader's personality or performance, but on the glory of the Lord. Only when leaders and followers are transparent about their weakness and suffering can true and lasting transformation take place. The source of that transformation comes from our gazing upon the glory of the Lord - Christ himself.
Key Passages:
Exodus 34:29-35
2 Corinthians 3:1-18
Key Resources:
An article explaining the situation in Corinth, and Paul's view of apostolic ministry in 2 Corinthians 3-4.
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In this episode we explore Moses' conversation with the Lord where he asks to see the glory of the Lord. The Lord tells Moses that he cannot see the Lord's face, or he would die. Equally interesting is that the Lord says when he passes by Moses to expose his backside to him, he will "proclaim the name of the Lord." And what does the Lord proclaim? He says he is gracious, merciful, longsuffering, and abounding in steadfast covenant love. We explore each one of these words in more clearly defined terms, as well as the problematic passage that appears to say that God visits iniquity on succeeding generations.
The New Testament has a similar kind of story when Phillip asks to see the Father, and Jesus says "If you have seen me, you have seen the Father." Jesus is essentially saying that he is the full and complete embodiment of God - he is gracious, merciful, longsuffering, and abounding in steadfast covenant love, too.
Key Passages
Exodus 33:12-34:8
John 14:5-9
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In this episode we continue to explore the garments of the High Priest, specifically, the breast plate, the turban, and the gold plate that says HOLINESS TO THE LORD. This golden plate gives us a picture of how atonement works in the sacrificial system because it says the gold plate bears the iniquity of the offerings the Israelites bring to God. The idea is that the warped condition of the offerings, which are symbolically transferred to the offerings from the worshipper, are then carried into the Tabernacle and subsequently transferred to the High Priest's golden plate, so that he in some sense bears, or carries the iniquity on that golden plate. In Exodus, there is no other passage that outlines what happens to the iniquity after it makes contact with the gold plate. We may assume, then, that once the iniquity (warped condition) has passed from the worshipper, to the offering, and then to the gold plate, that it is somehow "unwarped" and "made right" by making contact with the High Priest's gold plate that says HOLINESS TO THE LORD. Apparently, the High Priest carries the iniquity, but not indefinitely. It is somehow made right and straightened out.
In Hebrews, Jesus is our High Priest because he, like the gold plate on the High Priests turban, absorbs our warped human condition through the incarnation, and makes it right, correcting and straightening it out, perfecting it in himself. Now that he has perfected his own humanity, when our own warped condition makes contact with his holy, harmless, undefiled, sinless human condition, it is made right, corrected and straightened out, perfecting us into the glory of our created purpose.
Key Passages
Exodus 28:15-43 - breastplate, turban, and golden plate
Exodus 29:10-14 - laying hands on the purification/sin offering identifies the worshipper with the animal, and symbolically "transfers" the iniquity of the worshipper to the flesh (not the blood or the organs) of the animal. In this case, it's the flesh of a bull for Aaron and his sons. Normally, the priests eat the flesh of the purification/sin offering (Lev. 6:24-30; 10:8-20). But in this situation, the bull represents the priests, and if the priests eat the flesh of the bull, they will be taking their own inquity back into themselves. So instead of eating the flesh of the bull, they take the bull outside the camp and it is completely burned up - no one eats it.
Hebrews 7:23-26 - Jesus is the perfect High Priest
Key Resources
A blog post depicting each one of the High Priest garments.
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In this episode we explore the connection between the Glory-Presence of God, Mt. Sinai, The Tabernacle of Meeting, and the High Priest Garments, as well as the function and role of the High Priest as a reflection and representative of God to the Israelites, and of the Israelites to God. All of the colors overlap, and are tied to the colors one would have seen in God's Glory-Presence on Mt. Sinai. The idea is that the High Priest is a symbol of God's Glory-Presence, and the transformation that takes place as we move deeper into his presence. That's one of the reasons God says his garments represent "glory and beauty".
In the New Testament, Jesus is identified as our High Priest because he not only reflects and represents us to God and God to us, but he also actually becomes one of us and bridges the gap between us and God in a way that has never happened before. He became flesh and blood and enters into death so that he can pioneer a way out of our warped and broken condition, leading many sons to glory.
Key Passages
Exodus 28:1-14
Hebrews 2:14-18
Key Resources
A short, but technical chapter from Meredith G Kline's book Images of the Spirit that outlines the connections between the patterns of creation, tabernacle, Adam, and High Priest.
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In this episode we keep exploring the furniture of the Tabernacle of Meeting, but the primary focus is on the Altar of Burnt Offering. This altar was a box like object that had horns on the top four corners of the box. Those four corners of the altar can symbolize the totality of any territory or domain. For example, the phrase "four corners of the earth" imply not only the outer limits of the earth, but also the totality of the earth. The domain or territory inferred by the altar was likely the land of Israel. But it could also point to the totality of whatever the function of the altar was carrying out.
The horns on the altar can symbolize strength or victory in battle. The bronze material can also symbolize strength, or resistance, or both, depending on the context in which it is used. We will explore the significance of all this in a later episode, but in this episode, we touch briefly on the significance of the four corners on the four horns of the altar.
The connection of the Tabernacle with Jesus in the New Testament is found in Revelation 22 where it says God Tabernacles with human beings. The result of his dwelling among us is a new creation, free from death, sorrow, pain, and anything that corrupts or contaminates. This is really the end goal of God dwelling with us - to fulfill the purpose for which we were created. He initiates an abiding, transforming presence among Israel first, and then by Israel carrying the presence among them, they will partner with God in advancing human nature towards its created purpose, and in turn mediating God's purposes among the nations - or at least that was the goal...
Key Passages:
Exodus 25:23-27:19; 30:1-10, 17-21
Revelation 22:1-6
Verses that associate horns with strength, leadership, or victory in battle: Leviticus 4:1-21; 1 Samuel 2:1,10; Psalm 89:24, 92:10; 112:9; 148:14; Zech. 1:21.
Resources:
An article that explores the symbolic meaning of bronze in the Bible.
A website visually depicting the Tabernacle and its furniture
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In this episode we start exploring how the Tabernacle of Meeting - its design and architecture, the materials, and the pieces of furniture within and around it - point to significant aspects of atonement. The very first object God instructs Moses about is the Ark of the Covenant, which was a gold covered wooden box, with a gold covered wooden lid to cover the box. Inside the box were placed the Testimony of the Covenant God made with Israel (not to be confused with the book of the covenant written by Moses in Exodus 24).
We talk about how the Ark of the Covenant is primarily a symbol of relationship with God and his glory. The word used to describe the lid that covered the ark is the same word used for atonement in other parts of the Bible. We discuss the significance of this word and how the function of this lid in "covering" the ark can help us understand what atonement in the Israelite sacrificial system is all about i.e. a covering or wiping clean.
We then look at the implications for John saying the Word (God) became flesh and tabernacled, or dwelled, among us and this helps us see the connecting between what God is doing with Israel through the Tabernacle and what God is doing through Jesus tabernacling among us.
Key Passages:
Exodus 25:1-22
John 1:14
Resources:
A chapter from the T&T Clark Companion to Atonement by Stephen Chapman entitled God's Reconciling Work: Atonement in the Old Testament that explores the meaning of the Hebrew word Kapar and its implications for our understanding of atonement.
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In this episode we explore the encounter between God, Moses, Aaaron, Nadab, Abihu, and the 70 elders of Israel in Exodus 24. The nature of the Mosiac Covenant is framed around four important symbols: altar of sacrifice, the burnt and peace offering, the sprinkling of blood, and eating a meal with God. Each one of these symbols tells us something about the kind of relationship God wants to have with Israel.
The phrase "blood of the covenant" is used by Jesus when he eats his final meal with his disciples, what we often call The Lord's Supper. This connection between Exodus 24 and The Lord's Supper suggests some interesting parallels, and further substantiates the idea that the Lord's Supper was not a Passover meal, but rather a covenant making meal similar to the covenant making meal in Exodus 24. One important contrast between Exodus 24 and the Lord's Supper is that the blood in Exodus 24 goes "on" the people, but the blood of the covenant in the Lord's Supper goes "in" the disciples. The implication, in keeping with the nature of the new covenant, is that the life and cleansing that comes from Jesus goes deeper and further than the life and cleansing that comes from the sacrificial animals. It goes deep inside of us - the very core of our being.
Key Passages:
Exodus 24
Matthew 26:25-30
Video on the timeline of Jesus' death, which establishes why Jesus could not be celebrating the passover meal with his disciples the night before he died.
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In this episode we look at the contrast between the Israelites' Old Covenant encounter with God at Mount Sinai, and our New Covenant encouter with Jesus at "Mount Zion". The overriding theme in both encounters, though, is God's desire to father us into maturity. As his sons and daughters, we are called to receive him and the words he speaks to us so that he not only fill us up in our emptiness, but also burn away the things in our life that hold us back from becoming who God created us to be. God wants to discipline us (not punish us) so that we can truly benefit from his life giving presence.
Key Passages:
Hebrews 12:18-29
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In this episode we look at God's presence on Mt. Sinai and how this event was intedned to shape the roles and expectations of the developing relationship between God and Israel. God wants to establish himself as their Father so that they will respect him and follow his leadership. Ultimately, God wants to Father them into the fullness of who he created them to be. However, in order for them to enter into that kind of relationship with him, they will need to view God, Moses, and themselves, in a specific way. The closer God moves towards Israel, the more intense the relationship becomes.
The New Testament uses this event as a point of contrast to say that we do not start off with God in the same way that the Israelites did. We actually start our relationship with God on a different mountain, what the writer of Hebrews terms as Mt. Zion. And it's kind of exciting to think about how we get to step into relationship with God at a different point in the story. But just Iike Israel, God wants to Father us into to maturity, and that means his coming close to us will also intensify our relationship with him. This can be a good and sobering reality. The closer he gets, the more change it produces in us.
Key Passages:
Exodus 19:9-20:21
Hebrews 12:18-29
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In this episode we return to the story of Israel's exodus from Egypt and arrival at Mt. Sinai where God reveals the kind of relationship he wants to have with Israel, and the kind of relationship Israel is to have with God. God wants to bring them to himself so that he can Father them into maturity, training and developing them to be a kingdom of priests and holy nation. The amazing thing is that God wants them to obey his voice and be a special treasure to him above all the peoples of the world. But it's not just about Israel - God wants to do what he does in Israel in the rest of the world, too. Israel is ilke a focus group where he will seek to solve a widespread problem in a narrowly focused group of people, which in turn would enable God and Israel to partner together in taking that solution to the rest of the world. This is a great vision God has for Israel and the world, and it starts taking on very practical expressions in the book of Exodus with the giving of the law.
The amazing thing is that we, some 3,500 years later, have been brought to share in this same story! We have been grafted into the commonwealth of Israel and share in the covenant promises of Israel through our faith in the Messiah. We, too, have been called out of the darkness and into God's marvelous light, and have become a royal priesthood, a holy nation, and a special people to God. We, like Israel, are called to partner with God in advancing our human nature and being a blessing to the nations.
Key Passages:
Exodus 19:1-8
1 Peter 2:9-10
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In this episode we keep exploring how we can participate in the life-giving relationship between the Father and the Son. Jesus said that the words that he speaks to us are spirit and life, which means there is something about his words spoken to us that can bring us to share in the life he receives from the Father. We talk about why Jesus would speak to us, what he would say, how he would say it, how to know if it is actually Jesus speaking to us, and how to respond.
Key Passages:
John 6:60-63
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In this episode we continue to explore Jesus' teaching in John 6 about him being the bread of life. Specifically, we focus on Jesus identifying his flesh and blood as a source of life, and how that life is not only located in Jesus' own humanity, but ultimately flows from the Father into Jesus' flesh and blood. Jesus in turn invites us to abide in him so that we can participate in his life-giving relationship with the Father (and the Spirit).
As a practical way of helping us do that, we share an exercise called Entering the Story developed by Ignatius of Loyola. This exercise is widely known and used by those in the contemplative tradition of Christian spirituality. We talk about the basic steps of the exercise, and some of our experiences with it.
Key Passages
John 6:47-57
Instructions for how to do the Entering the Story exercise by Ignatius of Loyola
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In this episode we go deeper into the story of Jesus identifying himself as the bread that came down from heaven, and why Jesus calls himself the Bread of Life. We're all seeking something, but the question we have to ask ourselves is: what are we seeking instead of Jesus? Our desires for products, people, places, and purposes are really pointing us to our deeper desire for sustainable, more life-giving versions of those things. In other words, the things we seek are mere symbols of a deeper and greater reality beyond those things, and Jesus identifies himself as the reality that all symbols point to.
Key Passages:
Exodus 16
John 6:26-35
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In this episode we move with the Israelites into the wilderness where they are complaining against Moses and Aaron about not having any meat or bread to eat. God responds by giving them quail for meat, but he surprises them in the way he gives them bread. He miraculously provides "manna" which in Hebrew means "What is it?" However, there's more going on in this story than God satisfying hungry stomachs. The rules about not gathering more than you can eat in a day, as well as not going out to gather on the Sabbath, function as a test for Israel. God wants Israel to pass this test and develop their trust in God as their provider, which will be evidenced by following those guidelines.
Jesus identifies himself in John 6 as the Bread from Heaven, and directly relates this story in Exodus 16 with his identity as the Son of Man. And it is through Jesus' teaching in John 6 that we will see how this story about manna from heaven applies to our understanding of Jesus and the atonement.
Key Passages:
Exodus 16
John 6:32-35
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In this episode we go deeper into Israel's journey through the "Sea of Reeds" and how it was a reenactment of the Abrahamic Covenant in Genesis 15. In the same way that Abraham cut animals in half, with God passing through those animals in a smoking pot of fire, God cuts the sea serpent "Apep" aka. Rahab or Leviathan, in half and passes through - with the Israelites - in a pillar of cloud and fire. By doing so, God not only cuts the realities of his covenant with Abraham into the forces that would seek to stop that covenant from being fulfilled, he also demonstrate to the Israelites that Yahweh - not Amun-Ra - has the ultimate power over the realm of the dead.
Jesus, of course, fulfills this imagery when he passes through death and comes out on the other side victorious, cutting through the serpent's power of death over humanity to make a way out - exodus - of death for all who will join him in his death and resurrection.
Key Passages:
Exodus 14:13-31
Psalm 74:12-17
A blog article by Michel Heiser that explores the significance of Rahab, Leviathan, and the crossing of the "Sea of Reeds" as spiritual warfare.
Isaiah 51:9-11
A blog article the explores what it means to "cut Rahab in pieces."
Revelation 1:18
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In this episode we move on from passover and into Israel crossing the Red Sea. We look at the various terms used for the body of water Israel crossed, such as "Sea of Reeds" and "Sea at the End", and how those terms relate to the way Egyptians saw death, the underworld, and the afterlife. We also explore how Amun-Ra, symbolized by the Sun, would have been connected to the "Sea of Reeds", along with the Egyptian serpentine figure of Apep who ruled the underworld. All of these places and spiritual figures are directly related to the story of Israel crossing the "Sea of Reeds", and the more we know about them the more we appreciate what God is doing in this monumental event.
The crossing of the "Sea of Reeds" is a paradigmatic story that creates an interpretive lens for how God delivers from death. Luke understands this, which is why he calls Jesus' death and resurrection an "exodus" in Luke 9:31. Isn't it interesting that Moses and Elijah - two people who had "exodus" type experiences show up to encourage Jesus as he is about to pass through death?
Key Passages:
Exodus 3:17-4:12
For an article explaining The Sea of Reeds as the realm of the dead click here
Luke 9:27-31
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In this episode we look more closely at the context of Jesus' statement in Mark 10:45 "For the Son of Man did not come to be served, but so serve, and give his life as a ransom for many." The Old Testament background for interpreting this statement is found in Numbers 3 and the redemption of the firstborn, which in turn is connected with the Passover in Exodus 12-13. Yes...it's all connected!
Unfortunately, because the Old Testament background has mostly been "passed over", this passage has often been misinterpreted. We discuss some of those misinterpretations and why they can be harmful to our relationship with God.
To help us understand what his statement is actually referring to, we look at the larger context of Mark 10. In the stories leading up to Jesus' statement, we are introduced to various obstacles that Israelites faced as they encountered Jesus and his way of discipleship. For example, Mark 10 starts out with the difficulties of marriage and divorce, then moves to difficulties about our attitude towards children, then on to the rich young ruler and his struggle with worldly possessions, and finally to the disciples and their struggle with seeking status and power. (Notice the progression from marriage, to children, to a rich young ruler who is an Israelite aspiring to receive an inheritance of eternal life - think firstborn who receives double inheritance. I think Mark is wanting us to think of the firstborn and being completely devoted to God in this chapter). Each one of these obstacles were preventing Israelites from being completely devoted to serving God - like every firstborn was intended to do.
We also notice the way the term "many" is used in Jesus' teaching to the disciples about riches, and how this frames the way Jesus uses "many" in Mark 10:45, along with the role of suffering in Jesus' way of discipleship and how that helps us understand what Jesus means by giving his life as a "ransom" for many.
Key Passages
Mark 10
Numbers 3
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In this episode we fast forward to look at a point in Israel's story where God gives more detailed and practical instructions about redeeming the firstborn sons of the Israelites from God. All the firstborn sons of Israel belonged to God, which means they were to be exclusively devoted to serving God. But God does soemthing interesting int he book of Numbers. He allows the the first generation of men who came out of Egypt from the tribe of Levi to take the place - be a substitute - for the first generation of firstborn Israelites in their service to God.
The interesting thing is that this substitution of Levites for the firstborn was a one-for-one substitute. the 22,000 Levites were literally substituted for 22,000 of the firstborn of Israel. The only problem was that there were 273 more firstborn than there were Levites. So God's soution for those firstborn was for the families to pay 5 shekels of silver to the high priest Aaron and his priestly sons. The remaining 273 were called "the many" and the the payment of 5 shekels was acalled a "ransom" or "redemption".
This is important for us because this is the exact same language Jesus uses when he says, "The Son of Man did not come to be served, but to serve, and give his life as a ransom for the many." Jesus was indeed a subsitute, but he as not a penal substitute. He was an ontological - being - substitute. Like the Levite who served in the place of the firstborn, Jesus dedicated his entire life to wholly serving and carrying out God's mission. But he didn't just do it for God, or even for himself. He gave his entire life to God "for the many." in other words, his complete and faithful service to God is "payment" to God for our lack of service to him.
Key Passages:
Numbers 3:5-13; 39-51
Mark 10:35-45
Septuagint for Numbers 3 - https://biblehub.com/sepd/numbers/3.htm The Greek words for "instead of" (anti) "excess number" (polus) and ransom/redeem (lutron) are also found in Mark 10:45. We don't find this same combination anywhere else in the Old Testament.
Interlinear for Mark 10:45 - https://biblehub.com/interlinear/mark/10-45.htm
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In this episode we look at the instructions God gave to Israel about redeeming the firstborn from their family and flocks. This kind of topic may seem strange and irrelevant, especially in our culture. Western families only think about the firstborn in reference to the social psychology of birth order and family systems. Some of that can be applicable to the ancient near eastern cultural significance of the firstborn, but there's more to it than that. Essentially, the firstborn are a sign of strength because they are the first to open - or loosen - the womb. They also represent the endurance of the family line beyond the ancestors.
What's significant for this episode is that in the same way that Israel as a nation was God's firstborn, and set free from Egyptian slavery so they could serve God, every firstborn son of Israelite families was also intended to serve God. In fact, when God protected the firstborn of the Israelites - of their family and flocks - he set apart all the firstborn of Israel to himself. From that moment forward, all the all firstborn - of family and flocks - belonged to God.
Redeeming the firstborn son, then, meant that you were buying your firstborn son back from God. It may sound strange, but the redemption of the firstborn son enabled that son to not only live with their family, but it also released them from having to devote their entire life to serving God away from their family (kind of like Hannah devoted her son Samuel to serve God in the temple).
We see this concept of redemption in the New Testament when Jesus says in Mark 10 "The Son of Man did not come to be served, but to serve, and give his life as a ransom for the many." As we'll see in our next episode, Jesus was most likely refering here to the sitution in the book of Numbers where the Levites redeem the firstborn sons of the Israelites. The basic principle here is that God wants the firstborn to be exclsuviely devoted to serving him, but not everyone is able to do that. So God offers a substitute for those do not want to, or cannot, serve him in that way.
Key Passages:
Exodus 13:1-2; 11-16
Mark 10:45
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In this episode we start digging into how our understanding of the passover lamb in the Exodus as a symbolic representative of Amun-Ra helps us understand Jesus being identified as the passover lamb in the Gospels, as well as other passages in the New Testament. Equating Jesus with the passover lamb presents a bit of a riddle because it implies Jesus is somehow being equated with Amun-Ra. However, the answer to this riddle is found when we recognize an important distinction between the story of the Exodus and the story of Jesus. In the Exodus narrative, the "evil" force empowering Israel's slavery was external to the Israelites - it was a god that YHWH was judging, with Pharoah as a key embodiment and agent of that god. In other words, the enemy was an entity located outside of their human nature.
Contrast this with the Gospel narratives - especially John - that locate the "evil" force empowering our slavery as being internal to our human nature. In other words, it is the power of sin in our flesh that enslaves us (John 8:31-36). When the gospel writers identify Jesus as our passover lamb they are not saying Jesus is Amun-Ra. They are saying that the forces that enslave human nature were successfully killed and overcome in Jesus. But in order for that to happen, like the Israelites at the Exodus, Jesus had to partner with God in battle against the forces of evil in his own human nature. Through his incarnation, Jesus makes contact with the power of sin in the flesh and successfully overcomes it, with the most intense portion of that battle taking place in the events leading up to, and including, his crucifixion. This is one of the reasons Matthew, Mark, and Luke want us to realize that Jesus' death took place at exactly the same time that the passover lambs were being killed in the temple.
John in the book of Revelation also sees Jesus in this way when he describes Jesus as being worthy to open the scroll precisely because he has overcome the forces of evil within himself, something no one - in heaven, on the earth, or below the earth - has ever done before.
Key Passages:
John 1:14; 3:6; 6:63; 17:19 - the word flesh is characterized in John as being primarily negative.
Matthew 27:46, Mark 15:34, Luke 23:44 - Jesus dies at around 3pm in the afternoon.
Revelation 5:1-10 - Jesus is worthy because he has overcome the forces of evil, not only the internal forces in his own human nature, but also the external forces that seek to leverage those internal forces for their own ends.
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In this episode we take some of the lessons about the meaning of Passover from the previous episode and look at how John recounts the conversation between Jesus and Nicodemus in John 3 in highly suggestive ways. For example, the Passover for Israelites was kind of like July 4th for Americans - it was a national holiday that celebrated the nations independence from tyrannical rule by an oppressive regime. In short, it was a birthday celebration.
The reason Jesus talks with Nicodemus about being "born again" is that the feast of Passover was when Israel was "born" as a nation and liberated from the enslaving power of Pharoah. Jesus is essentially telling Nicodemus that his status as an Israelite does not guarantee his freedom from enslaving powers.
Jesus' conversation with Nicodemus during Passover is filled with irony when we recognize that one of the ways John presents Jesus in his Gospel is as the Passover lamb. For example, Israelites were supposed to kill the Passover lamb at 3 in the afternoon - in broad daylight - to identify themselves with God in his battle against Egypt and Amun-Ra, its chief god. But notice Nicodemus, even though he believes Jesus has come from God, goes to Jesus at night so that he can avoid being identified with Jesus.
Key Passages:
John 2:23-3:10
Exodus 12:1-2 - That Israel was essentially "born" at Passover is evidenced by Israel's calendar starting over with the month of Passover.
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In our previous episode we looked at the Passover in its Biblical context within Exodus and noticed that through the Passover (along with plagues 4-9) God was making a distinction between Egyptians and Israelites.
In this episode we are going to look at the Passover in its historical religious context and how this can address common questions that surround the events and symbolism of Passover. For example, why does Passover reset their calendars as the beginning of their new years? Why does God ask them to choose a lamb (or goat) for the Passover, and not a bull or a cow? Why does the lamb spend 4 days in their home? Why do they have to kill the lamb at 3 pm in broad daylight? Why do they have to do it on the 14th of the month - a time when the moon would be full and shining? And what does all this have to do with God wanting to make a distinction between Egyptians and Israelites? We address all of these questions and more in this episode.
Key Passages:
Exodus 12:1-7
Genesis 46:32, Exodus 8:26 - working with and sacrificing sheep would be an abomination to the Egyptians, and would lead the Egyptians to stone - kill - Israelites if they heard (much less saw) Israel do such an abomination.
Further Reading:
"Sacrificing a Lamb in Egypt" https://www.thetorah.com/article/sacrificing-a-lamb-in-egypt
"Searching for the Meaning of Passover" https://www.thetorah.com/article/searching-for-the-meaning-of-the-passover-sacrifice
Khonsu the son of Amun as the moon god - https://en.m.wikipedia.org/wiki/Khonsu
Amun the chief god in Egypt - https://www.worldhistory.org/amun/
"Amenhotep II as Pharoah of the Exodus" https://biblearchaeology.org/research/chronological-categories/exodus-era/2455-amenhotep-ii-as-pharaoh-of-the-exodus
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In this episode we start a new series on the Passover in Exodus and the New Testament. This is a major part of Israel's story as well as the over all story of the Bible, and becomes a major point of reference for not only the prophets, but also Jesus and the writers of the New Testament.
A major goal for us in this series will be to help us understand the Passover as the Israelites themselves would have understood it. And the best way to do that is by looking at the Passover in it's Biblical and historical context.
Then, after we get a good picture of what Passover meant for them, we can look at the ways New Testament writers use the events and symbolism of Passover to talk about Jesus and the Atonement. In short, we want to "read forwards" from the Old Testament into the New Testament before we "read backwards" from the New Testament into the Old Testament.
Biblically, and the point we will explore in this episode, is that one of the goals of Passover was for God to make a distinction between Israel and the Egyptians. Pharoah saw Israel as belonging to him and his Egyptian empire, but God was showing Pharoah through the plagues that Israel was his firstborn and belonged to him, and that it was time for Israel to advance to another stage along God's developmental path. As long as Pharaoah refused to recognize this truth, and the right God had to his own firstborn son, Pharoah would essentially be an enslaving kidnapper.
God had been making a distinction between the Egyptians and Israel starting with the fourth plague, and continued to make that distinction all they way up through the 10th plague of killing the firstborn of Egypt. However, after the 10th plague Pharoah finally acknowledged the distinction God had been making when he called for Moses and said "Rise, go out from among my people, both you and the children of Israel. And go, serve the Lord as you have said.Also take your flocks and your herds, as you have said, and be gone; and bless me also." (Exo. 12:31-32) Once Pharaoh acknowledged this fact, and acted accordingly, the plagues ceased.
God retains this same interest to make a distinction between his people and the people under the power of evil in both the Old and New Testaments.
Key Passages:
Exodus 11:1-10
Plagues 4-10 working to make a distinction between Egyptians and Israelites
4 - FLies - 8:22-23
5 - Livestock - 9:4
6 - Boils - 9:11
7 - Hail - 9:26-27
8 - Locusts - 10:1-6
9 - Darkness - 10:23
10 - Firstborn - 11:7
Numers 9:13-14 - Failure to observe Passover entailed a decision to no longer identify as member of Israel be excommunicated from Israel. And a decision to keep Passover required one to be circumcised.
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This is more of a Living the Story episode as we pause with the story of Moses at the burning bush. God is telling Moses that he is sending him to free his people, the Israelites, from captivity in Egypt. Moses pushes back hard on God's call, but God always has a solution. Tiffany shares how she can relate, and our guess is there are others who can as well.
Moses' 4 rebuttals:
- Who am I?
- Who are you? What is your name?
- What if they don't believe me?
- I can't speak.
Exodus 3:10-12
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In this episode we look at the significance of Israel being called God's firstborn son, and how that frames not ony the conflict God has with Pharoah, but also Israel's relationship to God, and the nations. (See Episode #49 Jacob and the Firstborn Status for a more detailed exploration of the firstborn). As the firstborn, Israel was to be a pioneer among the nations, partnering with God along his developmental path in becoming everything God created them to be. However, as the Scriptures reveal, Israel struggled to fulfill their firstborn status among the nations.
Jesus came, as an Israelite according to the flesh, to fullfil the status of the firstborn son in his own humanity as an individual (but not as the nation). He is the faithful Son of God who followed the Father's developmental path all the way to the very end, the Father himself raising Jesus from the dead to become the firstborn among his Israelite bretheren according to the flesh. Now, in his new humanity that was forged through his covenant faithfulness, he has pioneered a way out of enslavement to the powers of sin, flesh, law, and death, opening up the possibility for his Israelite bretheren according to the flesh (and all the nations) to become everything God created them to be, both individually and nationally.
Key Passages:
Exodus 4:19-23
Romans 8:29-30 - the word "foreknew" is applied to Israel according to the flesh in Romans 11:2, which implies those whom God foreknew in this passage are Gentiles who become Christians, but Israel according ot the flesh. This reading make sense of Paul's seemingly strange use of the past tense for "those" who have been predestined, called, justified, and glorified, pointing to things that God had apparently already accomplished before Paul wrote Romans. The fact that "glorified is included in the list, which is a term that points to resurrection, these terms are most likely pointing to things that God had already started doing in Israelite history before Christ arrived, but had yet to be fully realized and perfected in a particular Israelite until Christ's was raised from the dead. In that sense, Christ would be representatively included in the "those" who had already been foreknew, predestined, called, justified, and glorified because he is a "brother" of "those" in Israel.
For specific verses related to God's activity of calling and glorifying Israel, see:
Called: Isaiah 48:12,15
Glorified: Isaiah 43:5-7; 49:3,5; 55:5; 60:9
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In this episode we transition out of Genesis into the story of the Exodus. We talk about how Exodus fits into the story of Genesis, specifically, how the conflict between the seed of the serpent and the seed of woman are exemplified in the conflict between Pharaohs enslavement of the Israelites, and ultimately his attempt to kill off the promised seed of Abraham. This pattern of the seed of the serpent looking to kill the seed of Abraham is a consistent theme throughout the Bible, and is what accounts for the various patterns we see of people in the Bible having similar epxereinces with the seed of the serpent.
One of the patterns we notice is how the seed of the serpent tried to kill both the Israelites and Jesus before they could grow up and fulfill their destiny, and in both instances failed to do so.
Key Passages:
Exodus 1:1-2:10
Matthew 2:1-18
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In this episode we look at how Joseph interprets God's activity in his life. We talk about the relationship between good and evil, and how God can work in and through the evil of other people's choices to bring about the goodness of his purposes.
We see this same thing working out in the story of Jesus' crucifixion and resurrection. God did not cause Jesus to be crucified. He was crucified by the Jewish and Roman authorities. Yet God knew all of this was going to happen, and still worked in and through their evil choices to bring about the good of salvation through his resurrection from the dead.
Key Passages
Genesis 50:15-21
Acts 2:22-24
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In this episode, we look at Joseph's naming of his two sons - Manasseh and Ephraim - and how that symbolizes Joseph's struggle to "forget" all his hardship from the past and move forward to be "productive" in the present. This had to be a difficult thing for Joseph to do, but the encouraging thing is that, despite his traumatic experiences of rejection, betrayal, and oppression, God helped Joseph to not get stuck in those wounds, but to move through, and past those experiences to a place where he was able to be fruitful in his life. And this undoubtedly required Joseph to reach a point where he forgave his brothers for selling him into slavery.
We then look at how Jesus had to face this same struggle, but in a more profoundly intense way on the cross. His prayer, "Father forgive them, for they know not what they do", is a testimony about Jesus' relationship with the Father. Jesus received the Father's love so deeply into his heart that it empowered him to channel that love towards his enemies, and resist the temptation to become like them in their hatred and violence towards him. In this way, Jesus was able to exercise authority over the power of sin in his own flesh, the power that wants to steer all of us into bitterness and unforgiveness.
Key Passages
Genesis 41:41-56
Luke 23:32-34
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In this episode we look at how Joseph is brought out of prison, and how his experience of navigating different positions of leadership, as well as different seasons of suffering, develops and qualifies Joseph for the assignment God has for him. Specifically, Joseph's relationship with God deepens through each stage of his life, as opposed to weakening. Most notably, he is recognized by Pharaoh as being wise and discerning, which are things Joseph developed through the various stages of his life up until that point. But Joseph has also not developed a bitter, hateful posture toward Egyptians, or the nation of Egypt, even though Egyptians were responsible for some of his most painful experiences. This is quite remarkable considering what Joseph has experienced in Egypt, and is potentially a clue about the kind of relationship Joseph had with God - he allowed God to nourish and sustain him in such a way that he did not allow the pain of his rejection and misfortune to overcome him.
We then look at how this same developmental dynamic in Joseph's life is also present in Jesus' life, specifically with his relationship with the Father, the Spirit, as well as people, too. Jesus himself goes through a developmental process that qualifies him for the assignment God gave him to be a blessing to the nations. And while we don't know for sure, it is most likely that Jesus was wounded by family members, experienced rejection, and has personal encounters with misfortune, which in turn required him to struggle against succumbing to harness of heart, unforgiveness and bitterness. The good news is that he overcame those struggles, and allowed God to, like Joseph, sustain him in God's developmental process.
Key Passages:
Genesis 40-41:40
Luke 2:52
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In this episode we continue to take a look at the story of Judah and Joseph, and how the story of Joseph's temptation with Potiphar's wife compares and contrasts to Judah's temptation with Canaanite women and Tamar. Joseph handles his temptation in a competely different way, and this is one of the many situtations that, because of how Joseph resonds to it, contributes to Joseph's developmental progress in becoming the kind of person God can promote to higher levels of leadership in his kingdom.
A simialr principle is at work in the story of Jesus, and we get a snapshot of this in the temptation of Jesus in the wilderness. Jesus' response to this temptation, like Joseph, contributes to Jesus' developmental progress in becoming the faithful "son" God always wanted.
Key Passages
Gensis 39:1-23
Matthew 4:1-11
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In this episode we look at how Joseph's story of resisting sexual temptation with Potiphar's wife compares with the story of Judah not having any restraint in his sexual life. The writer of Genesis uses these two stories to compare Joseph and Judah, and how their choices created very different outcomes in their lives. God used these experiences in Joseph's life to develop and mature him for his role in God's plan to not only rule over his brothers, but to also bless the nations through Joseph's leadership.
Matthew, in his Gospel, does something similar by comparing the story of Jesus with the story of Israel, casting Jesus as the one who has come to fulfill God's desire for a son who allows God to Father him into maturity.
Key Passages
Genesis 38:1-30
Matthew 2:13-15
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In this episode we look at how Joseph's brothers betray him, throw him into a pit, and sell him to some Midianites and Ishmaelites who "just happen to be passing by" on their way to Egypt. We talk about how God, while not being mentioned, is clearly working in Joseph's life to turn the evil choices of his brothers into something good.
We then draw some parallels between the story of Joesph's betrayal, and the story of Jesus' betrayal by Judas. In both cases, they were betrayed by their "brothers", but God worked in both situations to turn the evil choices of their "brothers" into something good.
Key Passages:
Genesis 37:12-36
Luke 22:47-53
Acts 2:22-23
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In this episode we transition from the story of Jacob to the story of Joseph. We take note of several contrasts between the stories of Abraham, Isaac, and Jacob and the story of Joseph, and how God changes the way that he interacts with people in those stories. But we also emphasize the overarching themes throughout the book of Genesis of God meeting with people and working through the seed of Abraham to bring about a blessing to all the nations.
A particular point of interest in the episode is how the story of Joseph overlaps with the story of Jesus, specifically, as it relates to them both being betrayed by their "brothers", and envy being the primary cause of that betrayal.
Key Passages:
Genesis 35:22-26
Genesis 37:1-11
Matthew 27:18
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In this episode we have a special guest come on to talk about their experience of wrestling with God, and why it's so important be authentic and real with God in our relationship with him. JT shares his own unique perspective about why this story of Jacob wrestling with God has been so meaningful to him, and what it tells us about God that he is willing to wrestle with someone all night long.
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In this episode we take a look at the story of God meeting with Jacob after his two sons, Simeon and Levi, take revenge on the family of Shechem for violating their sister. Jacob is nervous that the surrounding cities will hear what they have done, see them as an invasive threat, and form an alliance to wipe them out. God meets with Jacob and tells him where to go, and what to do when he gets there.
Since this is the last story in Jacob's life we are going to look at, we look back on some themes and patterns of Jacob's relationship with God, and how that relationship was radically different from Abraham and Isaac's relationship. We explore the implications for our view of God as a good Father who knows how to father his children differently, according to their personality, and stage of spiritual development.
Key Passage:
Genesis 35:1-14
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In this episode we look at the strange, yet revealing encounter between Jacob and God. Jacob wrestles with God all night long, and the amazing thing about this encounter is that God does not overpower him. In other words, God does not use shear strength to overcome Jacob in the wrestling match. Instead, God weakens Jacob by touching his hip. God does this because Jacob will not let God go until God blesses him. Jacob is a very competitive person, and is determined to get what he wants.
This story of Jacob wrestling with God is mentioned in Hosea 12, and it is there that we discover Jacob came to a point of tears with the angel as he pleaded with God to bless him. Apparently, the wrestling match seemed to be all about Jacob getting a blessing, but the angel apparently did not want to give it to him at that time.
Jacob's encounter with God has some overlapping similarities with the encounter Jesus had with God in the garden of Gethsemane. There Jesus struggled with God as he asked for God to lead him down a different path. A passage that describes this encounter from a different perspective is Hebrews 5:7-9. There it says that Jesus prayed to God, made loud cries and came to a point of tears as he asked God to rescue him from death. Jesus, as a human, genuinely struggled with God, and the struggle was real. This gives us an important window into the human nature of Jesus, but also into his relationship with God and Israel. Jesus steps into the human condition, not just as any human, but as an Israelite. Jesus enters into Israel's struggle with God and prevails, but not over God, but over the forces of evil in his own flesh and the spiritual world that resist God and frustrate our progress along God's developmental path. Jesus rules over those forces and completes God's developmental path, becoming the source of healing - salvation - for all who will respond to his voice.
Key Passage:
Genesis 32:22-32
Hosea 12:2-5
Hebrews 5:7-9 - the word for "heard" and "obedience" in this passage is from the same root word that essentially means to be responsive to what you hear. The imagery here is that Jesus wanted God to hear and respond to him, and God did hear and respond to Jesus' request to be saved out of death - through the resurrection. But Jesus was also discerning and responsive to God's voice throughout the whole course of his life. Now, those who are responsive to the voice of Jesus can be saved, too. In this passage, hearing and responding is a pattern that is woven throughout the relationship between God, Jesus, and us.
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In this episode we look at the story of Jacob returning from his 14 year absence from the Promised Land, and how he proactively seeks to meet with his brother Esau. Jacob anticipates Esau will treat him badly, so he sends messengers ahead of him to offer Esau gifts so that he can "kippur" Esau's "face" in hopes that Esau will "accept" him. The meaning of the Hebrew word "kippur" is most often translated as "atone", but the actual meaning of the word is debated. Some say it only means to wipe, to cover, to purge, or cleanse. But some say it only means to pacify, appease, or satisfy.
Those who say it means to "pacify" or "appease" look to this story of Jacob offering Esau gifts as a way to "kippur" Esau's "face" as an illustration of the penal satisfaction model of atonement where Jacob represents us, Esau represents God and his anger towards us, and the animals offered to Esau by Jacob represent Jesus offering himself to God as a way to "pacify" or "appease" God's wrath.
In reality, the story illustrates an entirely different scenario. First, let's start by noticing that the text says in Genesis 32:20 that Jacob wants to "kippur" Esau's "face." It sort of reminds us of the idea of someone who has a smirk on their face, and someone looks at them and says, "wipe that smirk off your face." Apparently, when Jacob imagines seeing Esau's face he imagines an unpleasant image. And he is hoping his offering of gifts to Esau will somehow "wipe that look off of Esau's face".
It's also really interesting that when Esau meets Jacob in Genesis 33:1-17, Esau's reaction to Jacob is the exact opposite of Jacob expects - Esau runs to Jacob and embraces him, falls on his neck and kisses him! They both burst into tears and crying with one another. When Esau asks Jacob about all the herds of animals, Jacob tells him they were intended to be given to Esau as a way of gaining favor in his sight. But notice what Esaus says to Jacob, "I have enough." This is quite profound if we follow the proposal that this story somehow represents Esau as God, Jacob as us, and the gifts as Jesus somehow offering himself to "appease" or "pacify" God's anger.
What's even more interesting is that Jacob goes on to tell Esau that seeing his face was like seeing the face of God. As it turns out, not only does this story illustrate the exact opposite of a penal satisfaction model of atonement - that God does not need to have the anger "wiped off his face" by the sacrifice of Jesus, but Jacob himself assumes that to see the face of God is somehow similar to seeing the kind of face that Esau has just shown him. Far from reinforcing a penal satisfaction model of atonement, this story actually illustrates a more fundamental truth - God always wants to meet with us!
We then go to the New Testament where the Greek translation of this Hebrew word "kippur" is used in 1 John. There Greek word is hilasterion, and the interesting thing is that John uses this term in the context of cleansing, and purging - not pacifying or appeasing.
Key Passages:
Genesis 32:1-21; 33:1-17
1 John 1:7-2:2
For a detailed article on how the Hebrew word "kippur" is used in the Old Testament, see the chapter "God's Reconciling Work: Atonement in the Old Testament" in the book T&T Clark Companion to Atonement. For a pdf copy, click here
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In this episode we look at Jacob's dream of the ladder that connects heaven and earth, with angels ascending and descending on it. Jacob has this dream as he is on his way out of the promised to land to find a wife in Haran among Abraham's extended family. But before Jacob left the promised land, God appears to him in a dream and reveals Jacobs future as it relates to the Abrahamic covenant. It's almost as if God wants Jacob, before he leaves the land, to have an unforgettable experience that will lead him to return back to the promised and continue to walk in the foot steps of his father Abraham.
Jacob is so amazed by this encounter with God that he names the place Beth-El which means The House of God. He said to himself, "God is in this place and I didn't know it." This is is somewhat of a strange thing to say because we would think that if God was present somewhere we would automatically know it. But apparently, it's possible for God to be present somewhere and us not be able to perceive that presence.
The writer of the gospel of John picks up on this story of Jacob's experience when he tells us the story of Jesus interacting with Nathaniel. Like Jacob, Jesus says that Nathaniel will, in the future, come to the realization that Jesus himself is that ladder that connects heaven and earth, and upon which the angels are ascending and descending. The implication is that Jesus' disciples will one day come to the same realization about Jesus that Jacob came to realize about Bethel - that God was present among them, and they came to realize it only after the fact.
Key Passages
Genesis 28:10-22
John 1:43-51
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In this episode we look at how the dysfunctional family situation that led Jacob to conceal his true identity to receive the blessing from his father Isaac illustrates certain dysfunctional aspects of penal substitutionary atonement. In penal substitution, Jesus essentially changes the way God sees us by allegedly "covering" us and hiding our sin from the Father. In this way, Jesus is kind of like the animal skins used to trick Isaac into thinking he was dealing with the other son that he loved - Esau. This kind of approach to the atonement amplifies already existing dysfunctional family and social dynamics that are fueled by fear and shame.
The good news is that Jesus doesn't actually hide us from the Father. The Father sees every part of who we are, and still extends his love towards us. He is a good Father who wants to discipline, correct, and mature us into everything he created us to be. And in order to do that, the Father has to see every part of us - sin and all.
Key Passages
Genesis 27:1-18
Hebrews 12:3-6
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In this episode we look at the birth of Jacob and Esau, and how the events surrounding their birth give us insight into the role of the firstborn in ancient cultures. Although Jacob was technically not the first born, he used an opportune moment of weakness in his brother to purchase the birthright from him, allowing Jacob to secure the rights and rewards of the firstborn in the family.
The interesting thing in the book of Genesis is that there is a pattern of the firstborn not living up to the role and responsibilities of the the firstborn, with the firstborn blessing passing on to a younger sibling in the family. The story in Genesis seems to be communicating that being the firstborn is not something that guarantees you firstborn rights and rewards. You actually have to live up to the role and responsibilities of the firstborn to receive the rights and rewards that come with it. If the first born did not live up to their firstborn status, then they were disqualified.
The role and responsibilities of the firstborn is a recurring theme in the Old Testament Scriptures, and is applied to Jesus in the New Testament to highlight his role as the firstborn over all creation, and the firstborn from the dead. In fact, through our participation in Christ as the firstborn, we too become the church of the firstborn, bringing us to share in his firstborn rights and rewards, while also leading us into an ever increasing participation in fulfilling the role and responsibilities of that firstborn status, too.
Key Passages
Genesis 25:19-34
Colossians 1:15-18
Hebrews 12:22-24 - we are called the "church of the firstborn"
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In this episode Tim shares how God used an episode in the story of Abraham to encourage him. He had reached a point of frustration with where we were (and weren't) in our journey here in Nashville, and God pointed him to Abraham's encounter with Melchizedek as a way of helping him work through that frustration. Part of walking with God is learning how to enter more fully into the story that he is telling through our lives, and sometimes that story can be a reflection of other people's stories in the Bible. A key point of maturity for Tim during this time was learning how to relate and respond to God in what seemed to be, according to Tim, an "unfruitful" season of life and ministry.
Key Passage
Genesis 14:17-24
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In this episode we pause to share some of our personal story of God calling us to Nashville, and how that experience was like walking in the footsteps of Abraham for us. Sometimes God leads us to do things that don't make sense in the here and now. If we walk with God he will eventually ask us to walk by faith and not by sight, which is always easier said than done. One thing we discovered about God during this experience is that he knows how to give good gifts to his children.
Key Passage:
Hebrews 11:8-12
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In this episode we finish the story of Abraham offering his son Isaac. The interesting thing about the way this story ends is that it seems like God is still "making" a covenant with Abraham, which goes along with the other episodes in Genesis where it seems like God "leaks" out different aspects of his covenant with Abraham, establishing it in incremental stages. For example, God starts the covenant in Genesis 12, and in chapters 13, 15, 17, and 22 it seems like God continues establishing that very same covenant. What would normally take place in a few hours in a covenant making ceremony in the Ancient Near Eastern culture gets spread out over about 30 years between God and Abraham.
As usual, when we place this story in the larger context of the story of Abraham, there's an opportunity to see things we otherwise would not see. In Genesis 11 the nations reject God and do not allow him to rule over them. So God hands the nations over to members of his divine council. (Deuteronomy 32:8-9; Psalm 82) He then turns to Abraham to build a nation out of him from scratch. If you know anything about building something, the foundation is absolutely critical to the sustainability of the building. God moves slowly with Abraham, developing his covenant relationship with Abraham step by step, year by year. This not only develops God's relationship with Abraham ("now I know...") but it also develops Abraham's relationship with God. Faith and trust are being built in both God and Abraham - it's a real relationship. Because death became a part of human experience through the fall, and cuts our developmental process short, having a resurrection kind of faith that believes God can bring life out of death goes to the very core of what God is looking for in his relationship with us. This kind of resurrection faith creates the relational environment for God to start reversing the effects of death in this life, and ultimately in the next.
This resurrection faith of Abraham gets brought up again (in addition to Romans 4) in Hebrews 11 where it says that Abraham when he believed that God could raise Isaac from the dead, received him (Christ) in a figurative sense. And as Hebrews 11 frames it, it is faith that pleases God.
Key Passages
Genesis 22:13-18
Hebrews 11:17-19
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In this episode we jump into the story of Abraham offering Isaac. This is a difficult story to talk about because, in reality, it is quite intense. Despite it raising lots of questions, we think this story, when placed in the context of the larger story of Abraham, reveals a relational side of God that is often overlooked. God is a real "person" and is actually affected by us. Our relationship with him is a real relationship, and according to this story, our relationship with God unfolds in real time. When the Angel of the Lord says, "Now I know that you fear God, since you have not withheld your son, your only son, from me..." we are seeing into the very heart of God. God wants to live in a genuine relationship with us, but not just any relationship. He wants a relationship built off trust, and an ever increasing intimacy that continues to remove every barrier between us.
The interesting thing about this story, is that Abraham once again is demonstrating a resurrection kind of faith. He believed that even if he sacrificed Isaac, and his body was completely burned up, that God would somehow raise him from the dead to fulfill his original promise to make Abraham a father of many nations. The reason we can call Abraham our father, and therefore qualify for the blessing, is that our faith in God raising Jesus from the dead makes us "children of Abraham."
Key Passages
Genesis 22:1-12
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In this episode we keep trekking with the story of Abraham, and what it means for him to be our "father." As we discussed in the previous episode, to be a "son" or "daughter" of someone does not require us to be a physical descendant of that person. It's not just about lineage - it's also about likeness. And what Paul wants his audience to see is that as long as Gentiles have the same kind of faith as Abraham, they don't have to be a part of his physical lineage.
But what kind of faith did Abraham have? The surprising thing about Romans 4 is that Paul sees Abraham as having "resurrection faith." In other words, there's something about Abraham's faith in God's word - that God has made him a father of many nations - that required Abraham to believe God could bring life out of his "dead" body and Sarah's "dead" womb.
Paul sees Abraham's faith in God's power to bring life out of death as a prefiguring - or foreshadowing - of our faith in God raising Jesus from the dead. In that sense, whoever trusts that God raised Jesus from the dead has the same kind of faith as Abraham. And those who have a faith like Abraham can thereby claim to be from the "line" of Abraham, making Abraham their father, and thereby qualifying them to participate in the blessing of righteousness by faith.
Key passages
Romans 4:16-25
Genesis 17:5
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In this episode we look at a key concept in the New Testament about what it means from someone to be your "father", and what it means to be their "son" or "daughter". Because the blessing of Abraham is said to be located both "in" Abraham and in his "seed", it was common for Jewish people in Paul's day to claim the blessing of Abraham by virtue of their physical descent from Abraham (lineage), and their physical circumcision (law). But Paul pushes back on this way of reasoning. For Paul, claiming someone as your father requires you to somehow resemble them (likeness). And when it comes to righteousness, the story of Abraham reveals that righteousness was given to Abraham because of his trust in God's promise, which took place before he was circumcised. And because Abraham was made righteous in this way, both Jews and Gentiles can be like Abraham in being justified by faith, too. In other words, both Jews and Gentiles can claim Abraham as their father because both Jews and Gentiles are made righteous like Abraham - by faith.
This connection between "son-ship" and "likeness" is developed further in Romans 6-9 where Paul not only connects Jesus resurrection with the glory of the Father (6:1-4), which amounts to a more extended explanation of Paul's statement in 1:1-5 where he says Jesus was declared to be the Son of God through the resurrection from the dead, but also in our own adoption as children of God having the larger goal of our transformation into the image of God's Son (8:29). In the same way that having Abraham as our father implies we arr made righteous in the same he was made righteous, having God as our Father implies we will be made "righteous" the same way Christ made righteous, which necessitates us being raised form the dead like him (4:23-25; 8:15-24).
Being a "son" or "daughter" of God, then, means more than just changing out status. That is only the beginning. Having God as our Father means we are destined to become like the Son in his new humanity, and that transformation starts now (Romans 12:1-2).
Key passages
Romans 4:9-12
Romans 6:1-4 - it says Jesus was raised form the dead by the "glory of the Father." Notice resurrection form the dead is being framed around the fatherhood of God, and therefore the Son-ship of Jesus. This is correlation between resurrection and Son-ship is directly related to the Messianic expectation that God's son would rule over Israel's enemies. For Paul, the list of Israel's (and by extension humanity's) enemies is larger than just a domestic or foreign military. In Romans Paul's list of enemies reaches all the way into our own human nature where the powers of sin and death have reigned (Romans 5-8). Jesus' resurrection establishes him as the Son of God because in his resurrected state, he has exercised dominion over the power of sin and death, and now shares in the fullness of God's glory (immortality).
Romans 8:15-24 - Our own adoption is both an already (8:15-17), but not yet (8:18-24) affair because we have already been united with Christ by the Spirit and adopted into the family of God, but due to our mortal bodies we have yet to be fully like the Father in our human nature. That full likeness with the Father will come about, as it did with Jesus, at our bodily resurrection, which is why Paul speaks about our resurrection as an adoption - or birthing - of sorts. In that sense, the full implications of our current adoption are waiting to be "revealed" at the resurrection.
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In this episode we look at how the physical covenant of circumcision with Abraham pointed to a deeper, internal circumcision of the heart that was required of Israel as they sought to be faithful to the Mosaic Covenant. Circumcision is a cutting away - a separating - of something from our human nature that somehow limits our ability to partner with God in our own transformation. That part of our heart that limits us from partnering with God is the part of our heart that seeks its own will over the will of the Father. We all have a tendency to be self-centered, and devote a part of our heart towards loving and serving ourselves instead of God.
And this may sound scandalous, but Jesus had to struggle with this same thing. His prayer in the garden of Gethsemane is a window into Jesus' struggle to align his will with the the will of the Father. In that moment Jesus literally partnered with God in circumcising his heart so that he could love and serve God with all his heart and life. Jesus is the only human being who has ever fully partnered with God in the circumcision of their own heart, which in turn made it possible for him to love and serve God with all his heart and life.
The good news is that we get to participate in the circumcision that Christ has already completed in himself. By joining Christ in his death, the sins that have hindered our participation in the life of God are cut away, leading us to participate in his resurrection life.
Key Passages
Deuteronomy 10:12-16 - Israel is told to circumcise their own hearts so they can love and serve God with all their heart and life.
Deuteronomy 30:1-6 - Moses forecasts that Israel will not circumcise their own heart, leading them to frustrate the covenant, and bring the curses of the covenant into their lives, scattering the among the nations. But God promises to bring them back out of those nations and into the land he promised them. Once they are in the land, it says God will circumcise their hearts. This happened first in Jesus when God the Son became a human, was born under the law as an Israelite, and partnered with the Father, and the Spirit to circumcise his own heart, making it possible for Jesus to fulfill the righteous requirements of the law within himself.
Exodus 6:12,30 - Moses talks about his lips being "uncircumcised" implying that there is something hindering his speech from persuading others to follow him
Jeremiah 4:4 - the problem with Israel is their heart is uncircumcised - resulting in their unfaithfulness
Jeremiah 6:10 - the problem with Israel is their ear is uncircumcised - resulting in their unresponsiveness to God's word
Jeremiah 9:25-26 - God says he will judge both circumcised and uncircumcised people together - implying that the real problem is a problem of the heart.
Colossians 2:11-13 - we receive the circumcision of Christ, implying that Christ himself completed the circumcision in himself first, making it possible for it to be completed in us, too.
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In this episode we jump back into the story of Abraham where God introduces several new things into his covenantal relationship with Abraham. Abraham is now 99 years old, and it has been 13 years since Abraham mistakenly pursued his own path of producing a child with his handmaiden, Hagar. Now, with both Hagar and Ismael in his household, God appears to Abraham to advance the development of his covenantal relationship with him, a covenant that would now be signified by the circumcision of all his male descendants, and those who would join that covenant community. The overarching theme here is that moving more deeply into a covenant relationship with God eventually requires something in our human nature to be cut away. In other words, walking with God leads us through a purification process that removes things hindering our ability to partner with God in bringing more life into the world. In this way, Abraham and his covenant community would represent to the world what it is like to walk with God, and how that covenantal relationship transforms our human nature.
The correlation between circumcision as the sign of the covenant and the widening of Abraham's influence to be a father of many nations - plural - is important to note. Like producing a book, the closer you get to publication, the more editing and revising and "cutting out" that takes place. When God announces Abraham's influence is going to spread out beyond his physical descendants, he simultaneously institutes a generational sign of the covenant that signifies a cutting away of human nature. The implication is that the wider your influence, the deeper the covenant is cut into our "flesh" to remove aspects of our human nature that may frustrate our capacity to partner with God in bringing more life to the world.
Key Passages
Genesis 17:1-14
- vs 1 - The word for "before me" in Hebrew is panim meaning face or presence, but also before. The here is that Abraham would be walking in God's presence, but also walking before him as God's representative.
- vs 1 - The word for "blameless" in Hebrew is tamim meaning complete, whole, sound, unblemished. It's the same word used to describe Noah and his generations (Genesis 6:9), and the acceptable condition of sacrifices used on the altar in the Tabernacle (Lev. 1:3,10; 3:1,6,9; 4:3,23,28,32 etc.). The implication is that as Abraham walks with and before God, there is a requirement for every aspect of his life to come into alignment with God's nature, to participate with God in moving from corruption to wholeness.
Romans 4:16-17
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In this episode we continue to explore Romans 4, but we move from the word "righteousness" to the Greek word logizomai, often translated as "credited" or "imputed". This word is important to understand because it communicates how we become righteous. Because of Paul's analogy between work, wages, debt, and grace, translators have normally used words that imply some kind of transfer, deposit, or credit is being made into our "account." But this is an inaccurate translation. The word logizomai is more accurately translated as "reckoned", "regarded", "considered", or even "concluded." It's not about a transfer from one persons account to another persons account, it's about the way one person chooses to "consider" or "regard" another person.
God does not transfer, or credit, or deposit "righteousness" into our "bank account." What Paul wants us to see is that in the same way that Abraham believed God and was considered by God to be in right relationship with him, we too will be considered righteous by God if we believe he can take ungodly people (thinks Romans 1:18-32) and make them right.
And, another important implication here is that when it says God considers us to be righteous, it doesn't mean that he doesn't actually see us - our sin, weakness, pain, or ungodliness. God sees all things in us - both good and evil. But it does mean that when we trust him, like a patient would trust a doctor, God sees us as being in right relationship with him i.e. he regards us as being righteous.
God is looking for patients who will trust his power and faithfulness to successfully treat their sinful condition, which includes not only actively making right what has gone wrong in us through our own ungodliness and unrighteousness, but also that god can raise them ungodly from the dead.
God demonstrated his power and faithfulness as a Savior/Doctor to treat our sinful condition when he raised Jesus from the dead. When the patient trusts the doctor (like Abraham and Jesus trusted God), the doctor can treat the patient and bring about new outcomes in their life. It's that trusting relationship between the patient and the doctor that makes salvation/healing possible. Without trust, very little progress can be made.
Key passages:
Romans 4:1-8
Passages in Romans where the word logizomai is more accurately translated with the concept of "reckoned", "regarded", "considered", or "concluded." Romans 2:3 2:26 3:28 6:11 8:18 8:36 9:8 14:14
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In this episode we continue exploring what it means to be righteous. We move from Romans 1:16-17 into Romans 4:1-5 where Paul brings up the story of Abraham in Genesis 15 as a way of illustrating how someone can be made righteous apart from the law of Moses (or any law). Abraham was considered righteous by God when he believed the promise God made to him. Paul says we can be made righteous, too, when we believe in the One - God - who makes ungodly people righteous. Instead of trying to make ourselves righteous, he calls us to trust God to make us righteous, and this righteousness is more than moral perfection or sinlessness. It's a righteousness that addresses every aspect of our corrupted human nature, from morality, to sin, all the way to the death of our bodies.
Key Passages
Romans 4:1-5
Genesis 15:6
Romans 10:1-4 - here Paul identifies two kinds of righteousness - our own and God's. They have a different source, and therefore a different shape and standard.
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In this episode we continue to look at the story of Abraham, but this time we zoom in on the part of his story where he begins to doubt God's intentions for keeping his promise to give him and his wife a child. God made that promise when Abraham was 75 years old. But 10 years have gone by, and there's still no child. At 85, Abraham is struggling with whether or not God is going to do what he said he was going to do. In other words, Abraham begins to doubt God. God responds to Abraham by reassuring Abraham that from his own body will come descendants more numerous than the stars of the sky. At that moment, Abraham's faith is renewed, and it says that he was considered righteous by God.
But here's the question: what does it mean to be righteous? The short answer is: it depends on what the standard is. To say something is righteous is like saying something is ready, or clean, or good. All three of those terms are somewhat subjective because something may be ready, or clean, or good according to one person, but not ready enough, not clean enough, or not good enough, according to another person. It sort of begs the question: righteous according to whose standard?
Paul says in Romans 1:16-17 that the righteousness of God is revealed in the gospel of Christ. In other words, it is in the good news - the story - of Jesus the Christ that we find the standard for righteousness (see Romans 1:1-6 for a summary of that story). There is something about his incarnation, holy life, death, and resurrection that sets the standard for what it means to be righteous. And the shocking thing about Romans is that this righteousness is directly linked with the resurrection of Christ (See Romans 4:25 where it says Christ was raised for our justification/righteousness). In other words, there is something about Jesus in his new, glorified, resurrected body that is part of the standard for what it means to be righteous. In short, the standard for righteousness in Romans goes beyond a proper trust in God's promise (the story of Abraham in Gen 15:1-6), or perfectly obeying the law (the story of Israel struggling to faithfully obey the law of Moses). Righteousness in Romans amounts to participation in the resurrection life of Christ (the story of the gospel of Christ).
Key Passages:
Genesis 15:1-6 - the Hebrew word for righteous comes from the word tsedeq and means to be accurate, just, or right.
Romans 1:16-17 the Greek term for righteousness comes from the root word dikaios and means right, upright, or just. For a more in depth explanation of this word, see the entry for Justification in the Anchor Bible Dictionary here.
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In this episode we discover what Paul understands the blessing of Abraham to be. It may surprise you, but the blessing of Abraham is actually the Spirit of Christ. This can be quite shocking if you have tended to focus more on justification, salvation, redemption and all the other Bible words that describe the benefits of what Christ has done for us. Those are definitely a part of what we receive from Christ, but the blessing God promised to give all the nations of the earth, according to Paul, is the Spirit. Wow, what a different way of looking at it!
In Galatians, the Spirit is said to do a lot of things, but some of the more obvious ones are the working of miracles, crying out Abba Father in our hearts, and the cultivation of is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Essentially, the Spirit of Christ actively leads us into the Fathering of God so that he can develop us into the kind of person God created us to be. The Spirit is the blessing because everything that Christ himself has perfected in himself is shared with us by the Spirit.
The way we get access to the Spirit is by relying on the faithfulness of Christ and being baptized into him. When we enter into Christ, we become Abraham's seed, and therefore become heirs to the promise God made to bless the nations through his seed.
Key Passages
Galatians 3:14-18 - Christ is said to be the seed ("singular) of Abraham, and the sole recipient of the promise made to Abraham.
Galatians 3:26-29 - through faith and baptism, we enter into Christ and become Abraham's seed, thereby qualifying us to receive the promise made to Abraham's seed (singular).
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In this episode we keep exploring how Galatians 3 explains the promise God made to Abraham to bless all nations through his seed. In Galatians 3:5-9 Paul marked out two pathways for receiving the blessing of Abraham - the works of the law vs faith. Next, in 3:10-13 he is going to make his case for why relying on the works of the law will actually bring a curse, and not a blessing. Essentially, the works of the law option is an all or nothing wager. Either you keep the entire law and therefore earn the blessing (which no one can do) or you go with the faith option and receive the blessing through your participation in Christ's faithfulness.
Once Paul identifies everyone relying on the works of the law as being under the curse of the law, it naturally raises the question: how do we get out of this cursed condition and receive the blessing of Abraham? After all, once you're under that curse, you can't earn your way out from underneath it. The answer may surprise you. Paul says the way Christ rescues those under the curse of the law is by journeying towards them and joining them in their cursed condition i.e. he becomes a curse for those who are under the curse. But notice that he does not become a curse instead of us. He becomes a curse with us. By joining us in our cursed condition, he is able to reach us and make contact with us. And how does he become a curse for us? As Deuteronomy 21:23 says, "cursed is everyone who hangs from a tree." And for those who want to join Christ in his crucifixion and die to the law, trusting in the faithfulness of Christ on their behalf (2:19-20) there is a way out of the curse of the law to receive the blessing of Abraham. By trading a reliance on works of the law for a reliance on the work of Christ anyone can receive the blessing of Abraham. Christ himself is the way out. What Paul presents in Galatians 3:10-13 is a clever and complex argument, and we try to do it justice, but the basic principle is that Jesus becomes one of us in order to save us. For some reason, Paul takes it for granted that we would all understand that in order to save something, you have to make contact with it. Like a lifeguard at the beach swimming out into the ocean to save someone from drowning, Jesus was joined those under the curse of the law by dying on a cross and becoming a curse for us. But only those who can stop struggling and allow Jesus to save them will be pulled out of that cursed condition and brought into the blessing.
Key Passages
Galatians 3:10-13
Deuteronomy 27:26 - "Cursed is everyone who does not keep on doing everything written in the book of the law." If we rely on the works of the law to receive the blessing, unless we can do all of the law, all of the time, we are under the curse of the law.
Deuteronomy 21:23 - "...his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land that the Lord your God is giving you as an inheritance." Paul quotes the part of this verse I put in bold font when he says in Galatians 3:13, “Cursed is everyone who hangs on a tree.” But did you catch that? Paul leaves off two important words - "of God." This is a strategic move by Paul to avoid suggesting that God somehow cursed Jesus on the cross. Contrary to the view of penal substitution, God does not curse Jesus on the cross, or pour out his wrath on him. Christ does not become a curse instead of us (us meaning those who come under the curse of the law). No, he becomes a curse with us. He joins us in our cursed condition so that he can make contact with us at the very place we are get stuck, and through his faithfulness to God and life-giving resurrection, makes a way out of that cursed condition into the blessing of God.
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In this episode we look at how the promise God made to Abraham to bless others through him gets more clearly defined as the story goes along. For example, if you pay close attention, you'll notice that God starts off by saying to Abraham in 12:3 that "In you all families of the earth will be blessed." At this stage the promise is somewhat generic - "In you" - and focused on the micro - the families of the earth. But later in 22:15-18, after Abraham attempts to offer Isaac, God repeats his promise in more specific and macro terms. He says to Abraham, "In your seed all the nations of the earth shall be blessed." It's not just "in you" it's "in your seed." It's not just focused on the micro (families), it's focused on the macro (nations.)
To see how this promise is fleshed out in the New Testament, we go to Galatians chapter 3 where Paul is arguing with a group of people who claim the way to get access to this blessing of Abraham is to rely on the works of the law. Paul confronts and critiques this approach by not only quoting a portion of the promise from Genesis 22:18, but also tapping into the other passages from the story of Abraham that frame the blessings as coming, not by relying on works of the law, but through faith. These two option for receiving the blessing of Abraham - works of the law vs faith - take up a large portion of the book of Galatians.
Key Passages
Genesis 12:3
Genesis 22:15-18
Galatians 3:5-9
Galatians 2:20
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In this episode we continue breaking ground on the story of Abraham. But this time we look at the concept of blessing, and how that shows up in God's promises to Abraham. We look at the definition of the word blessing, and how it this shapes the way we see the Abrahamic covenant. God said he would not only bless Abraham, and those who blessed him, but that all families of the earth would be blessed through him.
What's even more interesting is what the New Testament writers understood that blessing of all the families of the earth to be. Peter in Acts 3 saw that blessing as ultimately coming through the resurrected, Holy Son and Servant Jesus the Christ. Jesus, from beginning to end, stayed rooted in his own Sonship with the Father, while also fulfilling his role as the obedient Servant of God. By doing this, Jesus was able to pioneer and perfect a new, holy, glorified humanity within himself, with the resurrection bringing that process to full completion.
As someone who stayed in intimate relationship with the Father (Son), and maintained an unbroken chain of obedience to God (Servant), Jesus is the only one (Holy) who can show us the way out of the condition of evil we find ourselves in. In his own life and body, he has charted a new path for us to follow, leading us away from our evil ways and into the same path of sonship and servanthood that he himself has already walked, bringing us to participate in the same developmental process that he himself has already completed, ultimately leading to our own bodily resurrection in Christ. This is the blessing he the Holy Son and Servant Jesus brings us.
Key Passages
Genesis 12:1-3
Acts 3:24-26
The Hebrew word blessing means "to kneel"
The Greek word for Servant in Acts 3:24 can mean both son and servant
The Greek word for iniquity, wicked ways, or evil in Acts 3:24 can mean bad nature or condition
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In this episode we discuss the beginning of the story of Abraham from God's perspective. He waited anywhere from 200 to 1,000 years to initiate the next phase of his plan to ultimately bring human nature to its intended goal. We discuss Abraham being called the "friend of God" and how that reveals God's desire to build a genuine friendship with us. God really does want to meet with us, mature us, and multiply his kingdom in and through our lives.
We also touch briefly on certain aspects of God wanting to talk with us, and why that is important in developing a relationship with God. Here's a link to the blog post we reference in the episode about 4 Steps to Hearing God.
Key Scriptures:
Genesis 11:27-32 - Noah's father is Terah, who takes Abraham and the rest of his extended family out of the Ur of the Chaldiz to the city of Haran, dwelling there until Terah dies.
Joshua 24:1-2 - Terah is said to have worshipped other gods on the east side of the Jordan
Genesis 12:1-4 - God calls Abraham to leave his land and family and go to a land I will show you
James 2:23 - Abraham is called the friend of God because of their trusting relationship with one another
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In this episode we look at a passage in Deuteronomy 32 that talks about how God responded to the Tower of Babel. This is a unique passage because it reveals the Tower of Babel as a turning point in Biblical history. From that point onward, God assigned each one of the 70 nations (a number that symbolizes the totality of all the nations) a Son of God - members from his divine council - to rule over them. Eventually, these Sons of God, like those in Genesis 6, rebelled against God and defected from their assignments. Instead of leading the people in righteousness and justice, they led the people in ungodliness and unrighteousness. Those nations then began to worship those fallen spiritual beings, which gave birth to various religions among the nations. However, in spite of the massive rejection of God by the nations, God still actively moved forward with his plan of blessing the nations, starting with Abraham.
When Jesus came, he prepared his disciples to participate with God in his mission to bless the nations, training 70 people in the basic practices of kingdom ministry.
Key passages:
Deuteronomy 32:7-9 - link to article explaining why "Sons of God" is the accurate rendering instead of "sons of Israel" https://bit.ly/3I4PwZj
Psalm 82 - the place where God addresses the fallen Sons of God that defected from their assignments after he placed them over the nations
Luke 10:1-2 - Jesus trains and sends out 70 (72) disciples to do kingdom ministry.
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In this episode we look at the story of the tower of Babel, and what Nimrod was trying to accomplish in building it. Essentially, the city and tower of Babel was intended to be a man made version of the garden of Eden with the tower of Babel being like a man made mountain with a temple at the top. Except they didn't want to meet with God on a regular basis - they wanted to meet with fallen spiritual beings who either defected from God's divine council, or were disembodied spirits of the Nephilim who died in the flood.
However, the major concern for God wasn't just the building of the tower and city, it was the level of unity among the people. God knew that a group of people who functioned in unity could do anything they set their minds to - whether good or evil. So God came down and confused - Babel'd - their languages to break them up and scatter them across the earth.
Key passages:
Genesis 11:1-9
An article that talks about the word "tower" as referring to a ziggurat "mountain, as well as a few archeological facts surrounding this story https://biblearchaeology.org/research/patriarchal-era/2695-is-there-archaeological-evidence-for-the-tower-of-babel
John 17:20-21 - an important aspect of this unity Jesus prays for is that it would be characterized by his own relationship of unity with the Father. Jesus is in the Father, and the Father is in Jesus. Notice that the kind of unity Jesus prays for requires us to enter into one another. This is language of participation, implying unity requires us to participate in one another's lives to the point of us coming to know what it's like to be in one another's world, to see or feel what the other person feels.
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In this episode we look at the sin of Ham and Nimrod, and how they represent a common tendency in all of us to fulfill legitimate desires in illegitimate ways. Both Ham and Nimrod were seeking to control their own lives - and the lives of those around them - in ways that violated God's plan.
Key Passages:
Genesis 9:20-27
Leviticus 20:17 - the idioms of "seeing someone's nakedness" and "uncovering someone's nakedness" are equated
Leviticus 188,10,14,16 speaks of uncovering nakedness as sexual relations.
2 Samuel 12:8 speaks of David receiving the concubines of Saul, implying this as a gesture of transferring royal status and power over to David.
2 Samuel 16:20-23 speaks of Absalom going into David's concubines in the sight of al Israel as a way to provoke David because it was a gesture of wanting to usurp David and his throne.
1 Kings 2:13-25 Adonijah asks the newly appointed King of Israel - Solomon - to give him David's concubine Abishag. Solomon understood this to be a gesture of rebellion and attempt to usurp his throne. SO he kills Adonijah and those who were a part of his coup.
Genesis 10:6-12 A map of Nimrod's kingdoms - the first of which was Babel. https://bibleatlas.org/full/nimrod.htm
Matthew 4:8-11 Jesus is tempted to fulfil his legitimate desire to rle over the kingdoms of the world in an illegitimate way - worshipping Satan.
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In this episode we take a more relational look at the story of the flood. Specifically, we look at how the deepening of the corruption in human nature during the time of Noah affected God. It caused him deep sorrow to watch people participate in their own corruption. God's relationship with people at that time was described as striving, or contending. God was trying to get people to move in one direction, but they resisted God and went in their own direction. But there was this one person named Noah who actually allowed God to lead him - he walked with God wherever God led him. Noah had such a close and trusting relationship with God that when God told him that a flood was coming, and to build a massive boat on dry land to save his family and other living creatures, he did it.
Peter uses the story of Noah, and the promise of a coming judgment, as a parallel to our story and the second coming of Christ in judgment. In both stories, God works with people in a caring and patient way to give them every opportunity to change directions and start walking with God. The interesting thing is that both Genesis 5-9 and 2 Peter 3 share a common timeframe of 1000 years.
Key Passages
Genesis 6:1-12
Book of Enoch 6:6 - the Watchers (Sons of God from Genesis 6) descend during the days of Jared
Genesis 5:15-32 - Jared begets Enoch who walked with God, around 1000 years before the flood comes in the days of Noah, who is also said to walk with God.
3 Peter 3:1-9
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WARNING: This episode may not be for your children. Please take a listen before playing it with them around.
In this episode we explore the events of Genesis 6:1-12 and how they contribute to our understanding of the story of the Bible. We compare and contrast the incursion of the rebellious divine being in Genesis 3 with Adam and Eve, and the incursion of the rebellious divine beings in Genesis 6, identified in Genesis 6 as the "Sons of God." In both events the enemy is wanting to insert something into human nature to corrupt it. Apparently, the enemy was not satisfied with the level of damage, dysfunction, and death brought about by Adam and Eve eating the fruit. 1400 years later the enemy decided to catalyze evil to a new level, one that would further the corruption that Adam and Eve started in themselves.
Through the conjugal relations between these divine beings and the daughters of men, a hybrid seed of half human and half divine beings emerged. These hybrid beings were called Nephilim, and they were towering figures in both culture and stature. The net effect of their presence on the earth was a massive epidemic of violence and corruption upon all flesh - humans and animals alike.
But this story is not a one and done episode in the story of the Bible. The impact of these events in Genesis 6 go far beyond the days of Noah. The hybrid beings show up in later in the story of Abraham, the Israelite conquest of Canaan, the story of David and Goliath, and if we take our cue from inter-testamental literature like the book of Enoch, they also show up in the ministry of Jesus - although in a different form.
The good news is that Jesus has come to bring us into the fullness of what God created us to be. Instead of corrupting human nature, Jesus heals and transforms it.
Key Resources
Bible Project Video discussing the Sons of God and the Nephilim from Genesis 6
Key Passages
Genesis 6:1-12
Genesis 14:1-12 - the Nephilim are identified as the Rephaim, and translated in the Septuagint as "giants".
2 Peter 2:1-4
Genesis 14:1-10
John 10:10
When it says that Noah was "perfect" or "blameless" in his generations, it uses the Hebrew word TAMIM. This same word is used to describe sacrifices in the book of Leviticus that had no defect or damages to their bodies.
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In this episode we look at how evil mutates in the second generation from Adam and Eve. If evil is a kind of deficit, dysfunction, or damage then the murder of Abel by his brother Cain qualifies for all three. But evil doesn't just show up in the murder, it also shows up in situation surrounding the offering of Cain, God's response to it, and Cain's response to God. The entire story is highly relational, but the most encouraging thing is that we see the same God in Genesis 4 as we do in Genesis 2 and 3 - he is the God who wants to meet with us and Father us into maturity.
Key Passages
Genesis 4:1-16
1 John 3:10-16
The Hebrew term for face can also mean presence, or before or in front of, and can function as a triple entendre to emphasize relational dynamics.
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In this episode we summarize key themes from the past 10 episodes, and bring it all together to show how our understanding of the problem determines how we understand the solution, and how this shapes our understanding of Jesus. A new concept we discuss is how, in a developmental process, there is a cause and effect relationship between the choices we make, how those choices shape our condition, and how our condition in turn shapes our choices. Wrong choices need to be forgiven, but a wrong condition needs more than forgiveness. The fall impacts every part of our human nature - our body, mind, will, emotions, everything - so a solution to our problem will have to address every facet of our human nature. And this one observation is what sets us up for exploring why God came in the person of the Son to unite himself with a corrupted human nature, something we will continue to unpack in future episodes.
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In this episode we look at how God more adequately "covers" Adam and Eve's nakedness with animal skins, and how that can give us insight into the inadequacy of Adam and Eve's attempts to address their own fear and shame, as well as possible hints of a sacrificial system to come. We then talk about how Christ is like the animal skins in that we can be covered with his new humanity, which was fashioned according to the righteousness and holiness of God.
Genesis 3:20-24 The word for "coverings" in 3:7 is the Hebrew word HAGOR and can be translated as apron, or belt. The word for "tunics" in 3:21 is the Hebrew word KUTONET and can be translated as coat, garment, or robe.
Ephesians 4:17-24 When Paul says to put on the "new man" in 4:24 the word for "man" is the Greek word ANTHROPOS. This "new man" is referenced in 2:15 as being Jesus himself. In both 2:15 and 4:24 it says that this "new man" is "created." The idea here is that Jesus took the corrupted human nature he received from his mother Mary and created a new humanity out of it, one that was completely conformed to, and aligned with, the righteousness and holiness of God. Now, in Christ, we are called to "put on" the new humanity of Christ like a garment, allowing our own corrupted human nature - our mind, desires, conduct - to be conformed to, and aligned with, his new humanity, which brings us into a process of developing our corrupted human nature according to the righteousness and holiness of God, too.
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In this episode we look at the consequences of the serpent's (nachash) choice to tempt Eve, as well as Adam and Eve's choice to eat the fruit. This introduces a new level of conflict between the serpent and his seed, and the woman and her seed. The nature of this conflict between these two seeds is named and illustrated in John 8:37-47 when Jesus exposes the plans of the Pharisees to kill him. He says they want to kill him because they are the "children of the devil,'' i.e. the seed of the serpent. The good news is that Jesus stepped into this conflict and struggled against the seed of the serpent, and resolved that conflict within himself.
Genesis 3:14-19 "And you shall eat dust all the days of your life" In the Akkadian version of The Descent of Inanna/Ishtar where the fertility goddess visits the underworld and returns 3 days later, it describes the realm of the dead as a place "where dirt is their food and clay their fare."
John 8:37-47
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In this episode we go a little bit deeper into the nature of the serpent's temptation for Eve (and Adam) to skip the developmental process and become "like God" before they were ready. We also explore the consequences of Adam and Eve eating the tree of the knowledge of good and evil, specifically, how evil - forms of deficit, dysfunction, and damage - show up in their relationship with themselves, one another, and with God. We also look at how the temptation of Jesus in the wilderness to turn a stone into bread is also a temptation to skip participation in a developmental process, and pursue a legitimate goal in an illegitimate way.
Genesis 3:6-13
Matthew 4:1-4
Hebrew term for presence can also mean "face"
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Every story has a hero and a villain, and the more you know about both, the more intriguing the story is. If Jesus is the hero, then who is the villain? In this episode we encounter the villain for the first time in the story of the Bible. The tricky thing about this villain is that it is not entirely clear who they are. The word "serpent" has at least three different meanings in Hebrew, which can all point to different facets of the the villain's character and appearance. We discuss these three meanings, and their implications for our understanding of the "serpent." We also look at the strategy the "serpent" uses with Eve, and what that can tell us about the villain.
Key Texts:
Genesis 3:1-5
John 8:44-48
Nachash as noun https://biblehub.com/hebrew/5175.htm
Nachash as verb https://biblehub.com/hebrew/5172.htm
Nachash as adjective https://biblehub.com/hebrew/5153.htm
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In this episode we explore the connection between the marriage relationship between Adam and Eve, and the way Paul talks about the relationship between Christ and the church. Paul says, just like Adam and Eve, we have been made "one flesh" with Christ, and that this union with Christ is a profound mystery. We talk about some of the aspects of this mysterious union, but we specifically hone in on what it practically means for Jesus to speak his cleansing words to us, and how that helps us become radiant and whole.
Ephesians 5:21-33 -
Ephesians 4:20-21 - Paul talks about the Ephesians being discipled by Christ, and hearing him speak truth to them.
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In this episode we talk about the narrative context for the creation of Eve from the side of Adam, and how this story illustrates what it was like for God to meet with Adam in the garden/temple and partner with him in his task of ruling over creation. We also briefly introduce how the marriage relationship between Adam and Eve are used by Paul as an analogy for the relationship between Christ and the church.
Genesis 2:18-24
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In this episode we look at the moment where the villain enters the story - death. We talk about what the phrase "you will surely die" actually means, and how it points us to Adam and Eve experiencing death as both a process and an event. We also talk about why death is the ultimate villain in the Bible, and why the enemy sought to leverage death against Adam and Eve. It cuts their developmental process short, limiting our ability to reach the fullness of who God created us to be.
Genesis 2:16-17
"In the day" used to designate a time period longer than a day - Genesis 2:4. Also see Jeremiah 7:21-23 and compare with Exodus 19:1-6. Jeremiah says that God spoke the words "Obey my voice" to Israel "in the day" that he brought them out of the land of Egypt. Yet according to Exodus 19:1-6, God says this to Israel 3 months after the actual day that they left Egypt. "In the day" is somewhat of an idiom - a phrase that communicates more or less than the literal words, by themselves, actually communicate. For example, "that took forever" or "give me a minute..."
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In this episode we look at Adam's job description, and how it continues the theme in Genesis 2 of the garden of Eden being a temple where God not only dwells, but also where God wants to consistently meet with Adam. We take a closer look at the terms "tend" and "keep" and how they are connected to the roles and responsibilities of priests in the Israelite Tabernacle of Meeting. Essentially, Adam is being framed as a priest in God's garden temple of Eden.
We then show how Jesus, as our High priest, fulfills this priestly role by being faithful to God in tending and keeping the things that he was given stewardship of - his body and followers.
Genesis 2:15 - the text we focus on in the podcast
Numbers 3:5-9 - the priests in the Tabernacle are given the same roles and responsibilities as Adam, but for "tending" and "keeping" the Tabernacle and its ministry. Essentially the Tabernacle is a microcosm of the garden of Eden, which in turn was the place where God dwelled on earth with his divine council.
Hebrews 3:1-2 - Jesus is named our High Priest and was faithful to God
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In this episode we continue to look at the original scene in the garden, but we focus on the two trees located at the center of the garden - the tree of life, and the tree of the knowledge of good and evil. We talk about how the tree of life shows up at the end of the story in the book of Revelation.
We also discuss the tree of the knowledge of good and evil, and how evil existed before Adam and Eve sinned, and how that should shape the way we see God and his motives for putting the tree of knowledge of good and evil in the garden.
Genesis 2:9
Tree of life at the end of the story: Revelation 22:1-5
The Hebrew word for “evil” used for damage or harm: Genesis 26:29; 31:29
The Hebrew word for “evil” used to describe the famished cows, implying a deficit: Genesis 41:3,4,19, 20, 21, 27
The Hebrew word for “evil” is juxtaposed with the Hebrew word for peace/shalom, implying dysfunctional, or disordered: Isaiah 45:7. Also used to describe the breaking of something, or brokenness: Jeremiah 11:16, Job 34:24
One of the Greek words often translated as “evil” - poneros - means pain, or useless trouble, but can also mean poverty, or deficit.
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In this episode we start a new series titled, The Beginning of the End. This title is intended to communicate several things at once. First, we’re going back to Genesis to figure out how death - an “end” - enters into the picture. But we’re also going back to the beginning to discover connection points with how the story of the Bible ends. This series will be foundational to every other episode from here on out because the more we know about the problem Jesus came to solve, the more we will know about the solution Jesus provides.
Specifically, in this episode we look at how God created the garden of Eden to function like the entrance to a temple - a place where he would dwell and meet with Adam on a regular basis, partnering with him in his lifelong, developmental journey of imaging God.
Genesis 2:8
The entrance to the Tabernacle/Temple was on the east side: Exodus 27:9-18; Numbers 2:1-34 (note vs. 17);
The Tabernacle was repeatedly called the Tabernacle of Meeting: Exodus 27:21;28:43; 29:4,10,11,30,32,42,
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In this episode we close out our discussion of Jesus as the second Adam...for now. We work our way through the rest of 1 Corinthians 15 and talk about the transformation that Jesus brought about in his human nature, all the way into the resurrection and glorification of his humanity.
We also touch on transhumanism, what it is, it’s inherent limitations, and how the resurrection of Jesus reveals God as the only source of our future transformation and immortality. As Paul says, flesh and blood cannot inherit the kingdom of God.
1 Corinthians 15:50-58
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In this episode we go a little deeper into why Paul quotes Genesis 2:7 in 1 Corinthians 15:45, and what this tells us about the role Jesus plays in relation to the story of Adam. When Paul calls Jesus the "last" Adam, he wants us to see Jesus as completing the developmental process that Adam started, but was never able to finish. Because Christ made it to the finish line - a glorified, resurrected body, fully empowered by the Spirit - he made it possible for us to join him there, sharing in his victory with us.
1 Corinthians 15:45-49
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In this episode we work through 1 Corinthians 15 where Paul quotes Genesis 2 and contrasts Adam in his initial state with Jesus in his final, resurrected state. He calls Jesus the "last Adam", establishing an important principle: Jesus completes what Adam started (but failed to finish).
I Corinthians 15:35-45
Genesis 2:7
Book referenced: Surprised by Hope by NT wright p. 155
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In this episode we look at how Adam was created frmo the dust of the earth, an the implications of that for Adams initial human nature. We define some of the key terms in Genesis 2:7 like "living being/soul" and note that Adam was created from the very beginning with a vulnerability to death - he was not created with a covering of light or an immortal body.
Genesis 2:7 uses the term "living soul" or "living being." This same term is used to describe the animals in Genesis 1:20,21,24. It also says that God breathed into his "nostrils" the breath of life, a term and similar phrase that is also used to categorize both animals and humans after the flood in Genesis 7:21-23. The point is that Adams body was not different from animals as it related to its vulnerability to death. His body was like that of animals in that it could be cut open and bleed etc.
The passage in the New Testament that quotes Genesis 2:7 is 1 Corinthians 15:45
- Music: "Admirable" Carlos Herrera Music
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In this episode we look at what it means that Adam was created in the image and likeness of God, and how the writer of Hebrews sees Jesus as entering into the story of Adam and carrying it to completion.
Genesis 1:26 - Adam was made in the image and likeness
Genesis 3:1-5 - The "serpent" tempts Eve with "becoming like God"
Genesis 3:22 - God recognizes that Adam and Eve have "become like us in knowing good and evil" implying the quality of being made in the "likeness of God" is something that can increase, and therefore also decrease.
Hebrews 5:5-10 - The Hebrew writer sees Jesus as entering into the story of Adam and completing what Adam left undone, repairing the damage.
Psalm 8:4-6 - The Psalm quoted by the Hebrew writer, which in turn echoes the language and logic of Gensis 1:26
- Music: "Admirable" Carlos Herrera Music
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Video from The Bible Project about spiritual beings in the Bible
Terms that describe what members of The Divine Council do:
- Messengers - the literal definition of the Hebrew word malak
- Ministers - Psalm 103:21; 104:4
- Monitors (Watchers) - Daniel 4:13,17,23
- Military - Psalm 103:21 and 1 Kings 22:9 refers to civine council as “host” and this term is used to describe human military groups i.e. Numbers 1:3;2:8;31:3; 2 Samuel 3:23
- Mighty Ones - Psalm 103:20-22
- Mediator - Job 33:23
- Cherubim (Throne Guardians) - with 2 wings, one face, turned towards one another, over the ark of the covenant Exodus 25:2022;371-9; 1 Kings 8:6-7; with 4 wings, 4 faces, under and around God’s mobile throne Ezekiel 1 and 10
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Seraphim (Throne Guardians) - with 6 wings, covered face and feet, and in front of God’s throne Isaiah 6:2
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Music: "Admirable" Carlos Herrera Music
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In this episode we will look at the various terms that describe what members of Jesus' family are (their nature) and the various terms that describe them as a group (their collective identity). These terms are scattered across the Old Testament, so we pull them all together here and talk about what these terms can tell us about Jesus. After all, if Jesus was a Co-Creator of these spiritual beings, then looking at them more closely will be like looking more closely at a piece of art - eventually you discover something about the artist who made them.
Terms that describe what members of The Divine Council are:
- Gods - Psalm 82:1,6; Deuteronomy 32:43
- Spirits - Judges 9:22-23; 1 Samuel 16:14-16; 18:10-11; 1 Kings 22:19; Isaiah 19:13; 37:5-7; Psalm 104:1-4
- Heavenly Ones - Deuteronomy 32:43; Job 15:15; Psalm 89:5-7
- Holy Ones - Job 5:1; 15:15; Psalm 89:5-7
- Stars - Job 38:5-7; Isaiah 14:13
- Mighty Ones - Psalm 103:20-22
Terms that describe members of The Divine Council as a group:
- Congregation (Assembly) - Psalm 82:1
- Council - Psalm 89:7; Jeremiah 23:18
- Crowd (mass group) - Psalm 89:5
- Convention - Isaiah 14:13
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Court - Daniel 7:9-10
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Music: "Admirable" Carlos Herrera Music
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In this episode we are going to take a look at a passage of scripture that gives us a rare, but intriguing glimpse of God meeting with his divine council. Jesus, as a part of the godhead, is obviously present in the meeting, but is not specifically named or identified. However, we think you will be genuinely surprised by how God conducts this meeting, and the implications it has for our understanding of God and other spiritual beings in his "household."
Key Scriptures and Concepts:
1 Kings 22:1-23 - Micaiah shares his vision of God meeting with the divine council
Job 1:6-7 - The divine council has periodic meetings, and apparently, not all the members of the divine council are always gathered around God's throne.
- Music: "Admirable" Carlos Herrera Music
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We take a pause from our regularly scheduled program. ;) Tiffany talks about actually Connecting with Jesus... not just talking about him. This one is short and sweet. She reads from John 15:4-5 when Jesus says I am the vine; you are the branches.
- Music: "Admirable" Carlos Herrera Music
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Did you know that Jesus had a "family" before the events recorded in Genesis 1? He of course had God the Father, and God the Holy Spirit, from all eternity. But did you know there's a group of spiritual beings that surround God's throne who are called "the sons of God"? In fact, these "sons of God" are just one group among several groups. This is the first of a series of episodes where we are going to explore these different groups of spiritual beings in God's Household, and the role they play in the story of Jesus.
Genesis 1:1
Job 38:4-7
Psalm 89:5-7
Psalm 29:1-2
Job 1:6
- Music: "Admirable" Carlos Herrera Music
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Continuing the journey through Hebrews 1 we explore how Jesus is the Representative of God, and Rules from the right hand of God. We unpack the metaphor of the signet ring as a way to understand how Jesus is the "exact representation of God's person." We also point out the difference between forgiveness and cleansing, and how that difference enriches our understanding of what Jesus has done for us.
Hebrews 1:3
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In this episode we explore some of Hebrews chapter 1 and the unique role Jesus plays in revealing and radiating the fullness of God to us. And, as usual, we share some metaphors that can help us talk about how he does this from a Trinitarian perspective.
Hebrews 1:1-2
- Music: "Admirable" Carlos Herrera Music
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Jesus goes by many names, but Creator rarely makes the list.
Colossians 1:15-18
- Music: "Admirable" Carlos Herrera Music
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Jesus' unique relationship with the Father, and the Spirit since the beginning... Also, a quick roadmap of where we're going.
John 1:1-2
- Music: "Admirable" Carlos Herrera Music
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Meet the Catchims and why they are starting a podcast that focuses exclusively on Jesus. Almost everybody knows his name yet he's one of the most misunderstood people in all of history.
- Music: "Admirable" Carlos Herrera Music
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