Tim Mackie

Jun 18, 2018 • 47 min

In the first part of the show, the guys quickly review some common metaphors used in our everyday language. “Time is money,” “life is a journey,” etc. Tim quotes again from George Lakoff saying that in every metaphor, there are elements contained within a metaphor. For example, in the “life is a journey” metaphor, there is embedded vocabulary like viewing people as “companions” and viewing obstacles as “bumps in the road.” Tim posits four main metaphors in the Bible: God is a dryland/mountain/rock. Waters are danger/evil/chaos. Humans are either at peace or at war with animals. The Garden of Eden river and the Tree of Life. In part two, the guys begin to break down the first metaphor listed above. Why is God thought of as “dryland?” To find out, Tim and Jon dive into Genesis 1 and 2, outlining creation. Tim says the imagery found later in the Old Testament is rooted in imagery in Genesis 1 and 2. For example, in Genesis 15, “you plant them in the mountain of your inheritance” shows that the Hebrews viewed their cosmic mountain Garden of Eden as paradise, and the Jewish temple is considered the symbol of paradise, which is man in communion with God. Jon makes a comment about a Fuller Projection map. This is an alternative geographic map of the world that lays out the continents in a different order. The guys discuss how different points of view lead to different thoughts and imagery used in a person’s worldview. In part three, Tim outlines the imagery in Joel 2 and Psalm 48. Here the writer(s) uses some of the imagery originally found in Genesis (holy hill, holy mountain, citadels, the city). Jon asks how critical the imagery of God as a rock/fortress/refuge is in the Bible. Tim points out that these images are fundamental to the Hebrew worldview. To prove his point, Tim does a quick word search and finds 78 hits of the words rock, fortress, and refuge in just the book of Psalms! Tim crystalizes the thought by saying the ideal state of humanity is in a relationship with God, working in a stable garden that acts as a fortress or mountain in which all of humanity can securely dwell. Produced by: Dan Gummel, Jon Collins Show Music: Defender Instrumental, Rosasharn Music Josh White, Pilgrim Instrumental E2 Resources: www.thebibleproject.com William Brown, Seeing the Psalms: A Theology of Metaphor Fuller Projection of Globe https://en.wikipedia.org/wiki/Dymaxion_map Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Jun 12, 2018 • 59 min

This is our first episode in our three-part series on the use of metaphor in the Bible! In part one, the guys discuss the metaphors used in Psalm 46. 1 God is our refuge and protection, found to be a great help in times of distress 2 Therefore we won’t be afraid when the land shifts when the mountains totter into the heart of the seas; its waters roar, they churn, mountains quake at its swelling. Selah. 4 A river whose streams make glad the city of God, The holy dwelling places of the Most High God 5 God is in its midst, it will not totter; God will help it when morning dawns. 6 The nations roar, the kingdoms totter; He raised His voice, the land melted. 7 The Lord of hosts is with us; The God of Jacob is our tall fortress. Selah. 8 Come, behold the works of the Lord, Who has wrought desolations in the land. 9 He makes wars to cease to the end of the land; He breaks the bow and cuts the spear in two; He burns the chariots with fire. 10 “Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the land.” 11 The Lord of hosts is with us; The God of Jacob is our tall fortress. Selah. ————————————- In this Psalm, there are some obvious metaphors used. Specifically, God // protective refuge (v.1) // tall fortress (v.7)
 God // Jerusalem temple // river Chaotic, pounding ocean waves // nations at war
 God melting earth // God breaking nations // God’s exaltation.
 These are vivid images, but what is going on here? Every culture has its own way of developing metaphors and imagery unique to their history and experience. Biblical poetry is drawing on a core “encyclopedia of production,” from which the poets draw to develop images and metaphors. In part two, the guys go over the core images that are presented above. Why would a poet use these image pairings and combine them in this specific way? Jon comments on how metaphors change over time and within each culture. For example, when the steam engine was popular and represented a huge change in society, people would say things like, "he’s hot-headed” or “my gears are turning.” Then once computers came along, our cultural metaphors shift to sayings like, “let me process that.” In part three, Tim and Jon discuss the differences between these figures of speech: Metaphor: Describing one thing as if it were another. Example: "She is a ball of fire." Simile: Explicit comparison between two things. Example: "She is like a ball of fire." Metonymy: Referring to something by naming what it’s associated with. Example: "The pen is mightier than the sword." "Hollywood produces so many films." Synecdoche: Naming a whole thing to refer to part of it, or naming part of a thing to refer to the whole of it. Example: "The U.S. won a gold medal today!" "Portland is a quirky town." " My hands were tied in this situation." "Let’s do a head-count." Thank you to all our supporters! You can find our more about The Bible Project and get free resources at www.thebibleproject.com Show produced by: Dan Gummel, Jon Collins Show Music: Defender, Instrumental Magnificent Defeat, Josh White Show Resources: Umberto Eco, The Name of a Rose Books by George Lakoff and Mark Turner: More Than Cool Reason: A Field Guide to Poetic Metaphor Metaphors We Live By Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Jun 4, 2018 • 44 min

Show Notes: In part one (00:00-08:30), Jon gives a brief recap of the conversation on biblical poetry so far. The guys summarize the first part of the conversation with the idea that reading great poetry, like the kind found in Scripture, can change you. How things are communicated in Scripture is important, and the biblical poets have a series of tools they use to connect on a deeper level with readers. To understand and fully appreciate this brilliant poetry, there are three key aspects to understand: rhythm, terseness, and parallelism. In part two (08:48-23:00), the guys break down Psalm 51, the poem David wrote after his affair with Bathsheba, and Isaiah 11. Both of these poems are tremendous examples of classic Hebrew poetry. In Psalm 51, David uses parallelism and descriptive language that communicates the fullness of his guilt and repentance. In Isaiah 11, Tim explains that the seemingly mixed metaphor of a stem and a root points to the coming Messiah, a “new David,” that will come from the existing family line of Jesse. Tim then explains the well-known image of seven spirits resting on the savior. He explains that this is poetic imagery used to illustrate the seven-fold spirit of God resting on Jesus. In part three (23:01-35:34), Tim shares a quote from Adele Berlin regarding the use of creative language pairing in Hebrew poetry. This poetic principle of pairing creates an infinite number of ways to communicate creatively. For example, there are 29 times in the book of Psalms where the poet asks God to hear their prayer (example from Berlin, Dynamics of Biblical Parallelism, 127-130), and none of them are identical. Tim mentions the following examples: Ps 54:4 O God, hear my prayer // listen to the word of my mouth Ps 61:2 O God, hear my cry // pay attention to my prayer Ps 66:19 Truly God has heard // he paid attention to the sound of my prayer Ps 84:9 Yahweh, hear my prayer // listen, O God of Jacob Ps 102:2 Yahweh, hear my prayer // may my cry come to you Ps 88:3 may my prayer come before you // incline your ear to my cry Ps 88:14 to you, Yahweh, I cry out // in the morning my prayer meets you Ps 28:2 Hear the voice of my petition // when I cry out to you The guys also cover juxtaposition in film and how it relates to poetry. Tim mentions the film Baraka by Ron Fricke; the whole film is set up with juxtaposition. Jon comments that humans have an innate ability to recognize patterns, so when an author sets things up in juxtaposition, it allows a person to use their ability to search for patterns and meanings. Filmmaker Sergei Eisenstein says that the pairing of two unexpected scenes or images makes a new creation, and, like poetry, it’s an abundant form of communication. Tim comments that perhaps more church gatherings should use poetic imagery and juxtaposition in their services to encourage people to dive deeper into the Scriptures and their meanings. In part four (36:11-40:29), the guys briefly summarize the discussion with a quote from Robert Alter. Tim paraphrases the quote to say that 99% of divine speech in the Bible is presented as poetry; when God talks to the prophets, he talks in poetry. Tim goes on to further explain Robert Alter’s belief that this use of poetry to communicate the voice of God in Scripture has allowed these texts to stand the test of time and touch people far removed from the original audience. Resources: Chip Dobbs-Allsopp, On Biblical Poetry Robert Alter, The Art of Biblical Poetry Russian filmmaker, Sergei Eisenstein Ron Fricke, Baracka Music: Chilldrone Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

May 28, 2018 • 1h 19m

This is episode 1 in our series on Biblical Poetry! In part 1 (0-4:43), the guys discuss the fact that about one third of the modern biblical text is poetry. But what exactly is poetry? Tim explains that every culture has its own definition of poetry. Tim prefers this definition from Laurence Perrine: “Poetry is a kind of human language that says more, and says it more intensely than does ordinary language.” (Laurence Perrine, Sound and Sense: An Introduction to Poetry) In part 2 (4:43-27:00), Tim and Jon dive into Psalm 29. Tim offers the poem as a biblical meditation on a storm moving over the landscape. The guys pause on the image in verse 6 of a “wild ox.” This was a species now extinct called an “auroch” (see the show resources). Tim comments that in the Bible, the most dangerous animals are depicted as a lion or a wild ox or auroch. In part 3 (27:00-35:30), the guys discuss the use of cadence, metaphor, and meter in poetry. This varies from culture to culture. The guys note that rhyming and syllable structure allows a person to memorize the lines more easily. Additionally, Tim says that a core concept is that poetry always carries an overabundance of meaning. The limited use of words expands the meaning of them. In part 4 (35:30-54:25), Tim and Jon discuss that the ancient Israelite poetry preserved for us in the Bible doesn’t fit any kind of master “system” like meter (though some think so). However, the Israelites were aware of a certain kind of speech that was poetic, dense, and distinct from normal speech. They even have vocabulary for it. “Song” (Heb. shir / shirah): Exodus 15:1, “Then Moses and the Israelites sang this song…" “Psalm” (Heb. mizmor): Many headings to the Psalms have these: Psalm 3, “A mizmor of David.” “Lament” (Heb. qinah): 2 Samuel 1:17, “David lamented this qinah over Saul and Jonathan.” There are three keys to reading Hebrew poetry: Rhythm: Hebrew poetry is shaped into a “line-rhythm” or “verse.” It is not metrical (based on syllable counts), but a form of “free verse.” The line in Hebrew poetry is most often: a. A complete sentence or subordinate clause b. Consisting of 3-5 words c. Marked by repetition and clear end-stop signals The Dead Sea Scrolls show the earliest divisions of Hebrew poetry into line-columns. Terseness: This poetry is often concise and uses as few words as possible to communicate as much as possible. “The terseness of biblical poetry gives the impression that each word or phrase is more loaded with meaning, since fewer words must bear the burden of the message.” (Adele Berlin, Introduction to Biblical Poetry) Parallelism: Robert Lowth's Lectures on the Sacred Poetry of the Hebrews and a commentary on Isaiah created the first comprehensive synthesis of features in Biblical poetry. In his words: “There is a certain conformation of the sentences, which is chiefly observable in those passages which frequently occur in Hebrew poetry, in which they treat one subject in many different ways, and dwell upon the same sentiment; when they express the same thing in different words, or different things in a similar form of words: and since this artifice of composition seldom fails to produce an agreeable and measured cadence, we can scarcely doubt it must have imparted to their poetry an exquisite degree of beauty and grace.” In part 5 (54:25-59:24), Jon asks whether or not more people should make an effort to learn to read and understand Hebrew. He says he feels discouraged. Why would God hide himself in a language that is so hard to understand and takes so much effort to learn? Tim says that every serious community of Bible followers should have someone in it who’s committed to studying the scriptures in their Hebrew form. In part 6 (59:24-end), the guys continue to discuss parallelism in Hebrew poetry. All the Proverbs are cast in this poetic form. In fact, the word “proverb” in Hebrew (mashal) means “a comparison.” In Proverbs 16:32, both lines are positive, “better than” sayings. Being slow to anger is better than being a warrior, And being one who rules their passions is better than one who captures a city. Show Resources: Adele Berlin, Introduction to Biblical Poetry Robert Alter, The Art of Biblical Poetry Extinct species of wild ox: https://en.wikipedia.org/wiki/Aurochs Laurence Perrine, Sound and Sense: An Introduction to Poetry Psalm 29 Produced by: Dan Gummel, Jon Collins Show Music: J Cole Type Beat, Thunderstorm Instrumental (Educational and Non Profit Fair Use) Rosasharn Music, Defender Instrumental Unwritten Stories, All Night Miss Emeli, General Vibe Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

May 21, 2018 • 1h 12m

In part 1 (0- 14:00), Paul was a zealous Pharisee before he converted to following Jesus. Tim says this “zeal” that Paul showed as a Pharisee is a hyperlink to an Old Testament story in Numbers 25 where the priest Phineas exercised “zeal” to preserve the Jewish law. Jon comments that zeal is an interesting emotion that is complicated to understand in religious movements. Tim comments that Paul never lost his zeal; he just redirected it upon his conversion to Jesus. In part 2 (14:00-25:30), the guys discuss Acts 13 and the missionary journeys. Tim explains that there were more missionary journeys going on than just those recounted in the book of Acts. He references a book called “The Lost History of Christianity” by Philip Jenkins. Regarding Paul’s missionary journeys, Tim recounts that Paul bridged the gap between Jews and Gentiles, and Luke recounts this with all these short stories about converts like Lydia the Gentile purple merchant, Timothy the child of a Jewish mother and Greek father, the Philippian jailer, a rough and tough character, and Dionysius the Areopagite an ancient intellectual aristocrat. Luke desires to portray Paul as a person who reaches a diverse group of people with the message of Jesus. In part 3 (25:30-36:00), the guys discuss the circumcision controversy portrayed in Acts 15. Should Gentile converts to Christianity be required to observe traditional Jewish customs? This is one of the fundamental questions underpinning the whole New Testament, but it’s largely missed today because Christianity is now majorly non Jewish. Tim says the disciples determined what to do by using a passage from the Old Testament prophet Amos found in Amos 9:11-15. In part 4 (36:00-48:45), the guys discuss what ancient Rome was like and why Christianity was viewed as a threat to the Roman empire. The Roman economy was made up largely of indentured servants and slaves. Roman religion was polytheistic. Tim cites quotes by scholars Kavin Rowe and Larry Hurtado saying that Christians posed both an economic and religious threat to the Roman society. Why? Because they refused to participate in communal worship of the Roman gods or in the economy built on violent nationalism. Tim says this is evident in the stories Luke shares, like the one about the silversmith Demetrius in Acts 19. He views Christianity as a threat to the entire religious and economic system of the world and incites a riot in Ephesus against Paul. In part 6 (48:45-53:05), Tim shares a few quotes from NT Wright. The guys discuss how modern Americans’ lives look very similar to Roman lives. We tend to worship sex and money as a culture, but without the mythology wrapped around it. Are Americans or modern westerners that much different from our historical Roman predecessors? Perhaps we’re more alike than we care to believe. In part 7 (53:05-59:50), the guys cover Acts 17. Wherever Christianity spread, there tended to be riots as the local communities felt the Christians were disrupting their way of life. Tim says that Luke was purposefully portraying the Jesus movement on a collision course with the Roman world. Paul and other Christians would create disruption wherever they went, yet they were preaching a gospel of peace. In part 8 (59:50-end), the guys make an interesting historical observation that the foundation for religious liberty and the separation of church and state comes from the ancient church fathers like Tertullian arguing for their right to worship the Jewish God, but serve a Roman emperor. Thank you to all our supporters! Produced By: Dan Gummel, Jon Collins, Matthew Halbert-Howen Resources: Philip Jenkins, Lost Christianity Kavin Rowe, World Upside-Down: Reading Acts in a Graeco-Roman Age Larry Hurtado, Destroyer of the Gods Larry Hurtado, Why on Earth Did Anyone Become Christian? N.T. Wright, Paul and the Faithfulness of God Music: Beautiful Eulogy, The Fear of God Beautiful Eulogy, Come Alive (Hidden) Beautiful Eulogy, Come Alive Moby, Shot in the Back of the Head Shipwrecked, Noah Dixon KV, Wild Rosasharn Music, Defender Instrumental Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

May 14, 2018 • 55 min

This is episode 3 in our series outlining the book of Acts! In part 1 (0-11:00), the guys briefly discuss the other Jewish messianic sects that were also in the ancient world. Jon comments that in his imagination, there were just two sects of Judaism, the Pharisees and the Sadducees. Tim responds saying that in fact, Judaism was extremely diverse. There were more sects and messianic movements than just the ones that were explicitly covered in the Protestant Bible, and ancient Judaism had a whole spectrum of beliefs with nominal to radical followers. In part 2 (11:00-34:00), Tim outlines Acts chapter 8-11. This section is known as the persecution and scattering of the ancient church. Luke (the author) intentionally weaves stories of Peter and Saul/Paul together. Peter and Paul both wake up to the reality of the risen Jesus in two different ways. Peter’s vision on the rooftop, where God shows him that the kosher food laws no longer apply, would have been extremely offensive and destabilizing for ancient Jews. Jon says that it’s difficult for him to imagine the lives of ancient Jews and their customs. Jon asks if there are any modern cultural symbols that we hold to be true that could be equivalent to how the ancient Jews saw these laws. Tim comments that every culture has their norms, their accepted beliefs, and those who choose to break away or live outside of those cultural norms will be thought of as strange and potentially undermining the culture they live in. This is exactly how the early Christians were viewed. In part 3 (34:00-44:00), Tim outlines a few famous stories in Acts, like Phillip and the Ethiopian Eunuch and Paul visiting Antioch. Antioch was a melting pot city, a kind of San Fransisco of the ancient world. While Jerusalem was the symbolic center of Christianity, Antioch became the hub from which the first missionary journeys were launched. In part 4 (44:00-end), Tim explains that fundamentally Christianity is an ancient eastern, multiethnic religious movement. This is unique among other world religions. Christianity is the largest multiethnic religious movement in history. The guys discuss how this places Christians in a unique position in their respective cultures. Thank you to all our supporters! Resources: Rodney Stark: Cities of God. Eckhard J. Schnabel, Acts, Zondervan Exegetical Commentary on the New Testament Alan Thompson, The Acts of the Risen Lord Jesus, Kavin Rowe, World Upside-Down: Reading Acts in a Graeco-Roman Age Christopher Nolan: Dunkirk (The Movie) Produced By: Dan Gummel. Jon Collins. Matthew Halbert-Howen Show Music: Defender Instrumental: Rosasharn Music Reveur: Pyrus Lights: Sapphiros Ehrling: Typhoon Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

May 7, 2018 • 36 min

This is Episode 2 in our series on Acts! In part 1(0-10:50), the guys cover the story of Pentecost in Acts 2. Jon notes how remarkable this story is. Tim agrees, but responds that the Jews had been waiting for a promised outpouring of God’s spirit. And the way that it happened, with tongues of fire hovering over peoples’ heads and a violent rushing wind, is different than what was expected. Jon asks a question about the difference between “tongue” and “language” in the original Greek. In part 2 (10:50-23:45), Tim asks, where the the other places are in the Bible where fire is used to show God’s presence. The burning bush with Moses, the fire in the Tabernacle, and several others. Tim says the point of “tongues of fire” in the Pentecost story is to show that God’s presence is dwelling in men and women. God has chosen to tabernacle himself with people. Paul later writes “you are the temple of God” meaning that quite literally, Heaven and Earth now meet in the bodies of God’s people. Then Luke chooses to outline all the different Jews in Jerusalem from Pentecost. He specifically names 15 different places the Jews are from. Tim points out that many times this scene gets mistaken for “multi-ethnic” when at this point, it is not just “multi-cultural” but “mono-ethnic”. Meaning they are all Jews, but from different cultures around the world. In part 3 (23:45-30:45), Tim continues to outline the Pentecost story. He says Peter’s sermon is evidence that God has answered the question the disciples asked Jesus, “when will the kingdom be restored to Israel?”. Peter is now declaring that God’s kingdom is here in Jerusalem and it will begin spreading outward as Jews leave Pentecost and return to their homelands. In part 4 (30:45-end), the guys briefly cover the references between this story and other stories and lists in the Old Testament. For example, the list of 15 different regions in Acts 2 overlaps with a list of the exiles in Isaiah 11. Tim says that next up in the story is “The Tale of Two Temples”. The physical Temple of Judaism is now in direct conflict with the spiritual temple of God dwelling in humans. Thank you to all our supporters! more at www.thebibleproject.com Show Resources: Eckhard J. Schnabel, Acts, Zondervan Exegetical Commentary on the New Testament Alan Thompson, The Acts of the Risen Lord Jesus Produced By: Dan Gummel. Jon Collins. Matthew Halbert-Howen Music: Color Pallette 90: Dan Koch Do it Right: Dan Koch Fall Back: Dan Koch Defender Instrumental: Rosasharn Music Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Apr 30, 2018 • 41 min

This is episode 1 in our series on the book of Acts! In part 1 (0-19:20) Tim and Jon cover the opening verses in Acts 1. Acts 1 is designed to seamlessly connect with the end of the book of Luke. Tim comments that Luke has laid the plot line of the book of Acts on top of the plot of the book of Luke. There are three main movements in both books. 1) The Galilee mission of Jesus with the disciples mission in Jerusalem, 2) the missionary journeys of Jesus with the missionary journeys of Paul, and 3) the arrival of Jesus in Jerusalem with the arrival of Paul in Rome. In part 2 (19:20- 24:40) Tim makes a point that the title of the book is “The Acts of Jesus through the Holy Spirit” because Jesus and the Holy Spirit are the only two characters that are consistent throughout. Jon asks a question about titling of ancient scrolls. In part 3 (24:40-35:55) the guys discuss the question the disciples ask Jesus “Is it at this time you will restore the kingdom to Israel?” and Jesus answer in Acts 1:7-8 ““It is not for you to know times or epochs which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Was this a dodge answer from Jesus? Tim says no. But in fact this verse unlocks the structure of the entire book of Acts. The disciples will start by being Jesus witnesses in Jerusalem, then moving into Judea and Samaria, then moving to other parts of the world. In part 4 (35:55-end) the guys discuss the use of the phrase “the kingdom of God.” Tim says this phrase frames the entire book: Acts 1: (repeated 2x): Jesus spends 40 days teaching the disciples about “the kingdom of God” (1:3) generating their question about arrival of “the kingdom” (1:6). Philip goes to Samaria to “announce the good news of the kingdom of God” (8:12). Paul and Barnabas challenge the disciples in Antioch that entering the kingdom of God requires suffering (14:22. Paul arrives in Corinth “bearing witness to the kingdom of God” (19:8). Paul describes his ministry in Ephesus as a period of “preaching the kingdom” (20:25) Acts 28: (repeated 2x): Paul under house arrest in Rome “bears witness to the kingdom of God” (28:23) and ends the book “announcing the kingdom of God” (28:31). Thank you to all our supporters! more info at www.thebibleproject.com Show Resources: Eckhard J. Schnabel, Acts, Zondervan Exegetical Commentary on the New Testament Alan Thompson, The Acts of the Risen Lord Jesus, Produced By: Dan Gummel. Jon Collins. Matthew Halbert-Howen Music: Acquired in Heaven: Beautiful Eulogy Excellent: Beautiful Eulogy Conquer: Beautiful Eulogy Defender Instrumental: Rosasharn Music Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Apr 23, 2018 • 1h 3m

In part 1 (0- 18:10), Tim and Jon continue to recap key stories in Genesis and the Old Testament. The key themes in these stories are chaotic waters and salvation through them. In Joshua 3, Joshua is getting ready to lead Israel across the Jordan river into the promised land. This story maps onto the story of Israel getting ready to cross the Reed/Red Sea in Exodus as they are fleeing Pharoah. Tim says this story is an example of the “salvation template” being used in Biblical stories. Tim gives another example of Mary’s song that she sings at the birth of Jesus in Luke 1. Tim says this song is a remix of older songs in the Hebrew scriptures. Mary uses the same words, images and phrases used in other parts of the Bible to express her feelings. The guys discuss how these stories allow people to create metaphors and analogies and help people construct a worldview. In part 2 (18:10-25:21) Tim describes the famous passage in Isaiah 11 describing the stump, root, and shoot of Jesse’s descendants. In this part of Isaiah, a “remnant” is being redeemed. Where else in the Bible does a “remnant being redeemed” occur? In the story of Noah and the flood. Noah and his family were the remnant. Tim says Isaiah is using this story in an analogous way to say that God will rescue his scattered nation of Israel from the “chaotic waters” of exile among the nations. In part 3, (25:21-32:34) the guys move to a New Testament story, The Baptism of Jesus in Mark 1. Tim and Jon uncover the similarities in this story and the foundational stories of the Old Testament. Tim asks, "when looking for similarities in biblical stories, what are the controls? What should a person be looking for or be guarded against?" In part 4, (32:34-50:10) the guys move further into the New Testament and discuss Pauline passages in 1 Corinthians 10. Paul describes “our fathers were under the cloud and passed through the sea, and all were baptized into moses in the cloud and in the sea.” What does this mean and why would Paul include it? Tim says Paul is writing to a Gentile audience but views them as being directly related to ancient Jewish fathers. The Corinthians fathers are the fathers of Israel. Therefore the Jewish story of salvation is the Corinthians story as well. Tim shares another example in Romans 6. Here, Paul compares people being “slaves to sin.” Paul borrows language and imagery from the Exodus. Slavery of Israel, Pharoah, death, chaos, and liberation/salvation. Paul also outlines the purpose of Christian Baptism. When a Christian gets baptized, they are reenacting the salvation story, being saved “through the waters” and brought to new life on the other side. Jon ponders why all of this seems so complicated, when he thought salvation should be simple. What does it mean to be “saved from chaos” today? Tim offers that this perhaps means people should be willing to wrestle with the ambiguities and mysteries that these stories present. Everyone has their own slavery, their own salvation story, but the biblical stories provide templates. God conquers chaos and brings order. He sets people up in his image to do the same. In the final part (50:10 -end), Jon asks a question related to the rainbow in the flood story and the future of the world. “Is God going to totally destroy the earth and start fresh? Or will God fundamentally restructure and reorder the earth? In other words, is God not going to flood the earth, or is he not going to let creation collapse back in on itself again?” Tim points Jon to 2 Peter ch. 3 which is the biblical text Jon is thinking of. There are challenges of translation, interpretation, and also a textual variant in the ancient manuscripts of 2 Peter 3. When read closely, the text is clear that God's "fire" is a moral purification that will remove evil from his creation rather than completely destroy the earth itself. 2 Peter is adapting imagery from Zephaniah 3 saying that the evil will not be allowed to pass through the Day of the Lord. In the Old Testament prophets intense, fiery imagery, was not trying to predict future events by giving us “video camera footage”, but instead using provocative imagery to encourage the reader to imagine a purified creation. Thank you to all our supporters! You can learn more about what we’re up to at www.thebibleproject.com Resources: George Lakoff: : Metaphors we Live by George Lakoff: More Than Cool Reason The Bible Project Video on Design Patterns in the Bible : https://thebibleproject.com/videos/design-patterns-biblical-narrative/ Show Music: Rosasharn: Defender Instrumental Dan Koch: Blooms Dan Koch: Caramel Dan Koch: Chop Shop Dan Koch: El Capitan Show Produced By: Dan Gummel. Jon Collins. Tim Mackie. Matthew Halbert-Howen. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Apr 16, 2018 • 52 min

This is another episode in our How to Read the Bible Series. Today Tim and Jon discuss literary design patterns in the Bible. In part 1 (0-12:27), the guys discuss the ways Bible stories often pattern after each other. Tim explains that he is working on a project with other Bible scholars studying how many biblical stories build on each other. Tim says many Bible stories are set up in parallel, to replay key themes the writers are trying to make. Jon provides a real life example of Toy Story 3. The Toy Story 3 writers watched dozens of prison break movies in order to write the “daycare/prison break out” scene in Toy Story 3. Tim says that’s a good example of a layering technique being used in modern day. The classic prison break is layered into a children’s movie. In part 2 (12:27-19:15), Tim says the biblical authors were very intentional about building an entire universe of meaning in the biblical stories themselves. There are thousands of hidden “hyperlinks” of key repeated words, phrases and repeated characters that link all Bible stories together. There is no such thing as an isolated story in the Bible. An example of Bible stories linking together is David and Bathsheba and the eating of the apple in Genesis. In Hebrew, it says “(Bathsheba) was good of sight, very.” Tim says this links back to Adam and Eve seeing the “fruit was good of sight” which links back to God saying things were “good, very good.” So the reader is supposed to ponder upon who decides what “good” is in these stories. David? God? Adam and Eve? In part 3 (19:15-26:46), the guys dive into the creation story at the beginning of the Bible. Tim says Genesis 1 is set up in a very unique way. Tim says the fundamental image of chaos is dark, untamed waters. Jon offers an interesting comment about a new shark species that was recently discovered in the dark ocean. Tim outlines the first three days as the separation of realms. (Day 1) separating light from dark, (day 2) separating water from water, (day 3) separating water from dry land. Then the next three days, 4,5,6 are the creation of inhabitants of the realms in the first three days. In part 4 (26:46-35:18), Tim says, the creation account is presented in such a way that God separates the chaotic waters to create a stable habitation where humans can live. Thinking about the Biblical authors desire to layer stories on each other, Where else does this theme of God separating waters appear in the Bible? All over the Bible. The story of Noah is depicted as the “de-creation” of the world. The world sinks back into “chaotic waters.” God remembers Noah and causes a “ruach to to pass over the land” just like the original creation story, he is separating the waters from the land and re-creating a habitation for humans. In part 5 (35:18-end), Tim asks Jon “what was God doing with all this separating?” Jon and Tim discuss how the cause of creation descending back into chaos is human evil. Humans choose violence, bringing the world back to a place where God turns it over to chaos. The next story where God tames the waters to rescue his people is the Exodus story. God “remembers Israel” when they cry out about their oppression in Egypt just as he “remembers Noah”. Tim says when Israel crosses the Red (Reed) Sea, it merges days 2 and 3 in creation. Moses splits/separates the waters to reveal dry land. Israel also passes through the waters, saved by God, just as Noah passed through the waters, saved by God. Jon asks what’s the purpose of telling stories like this is. Jon is confused, is salvation really this complicated? What does all this mean for the modern person? Tim tells Jon to be patient, and that the ultimate end of the flood and water imagery in the Bible is the Christian tradition of baptism. Thank you to all our supporters! Show Resources: Our video on “Design Patterns in The Bible”: https://thebibleproject.com/videos/design-patterns-biblical-narrative/ The new species of shark discovered: https://news.nationalgeographic.com/2017/11/prehistoric-frilled-shark-bycatch-deep-sea-spd/ George Lakoff: Metaphors We Live By George Lakoff: More Than Cool Reason Jon Walton: The Lost World of Genesis 1 Show Music: Rosasharn: Defender Instrumental Tae The Producer: Cocoa Tae The Producer: Fujiyama Tae The Producer: Mom Great Scott: Don’t Hold Back Show Produced By: Dan Gummel. Jon Collins. Tim Mackie. Matthew Halbert-Howen. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Apr 9, 2018 • 1h 19m

This is part 2 in our live conversation from Milpitas California! Tim and Jon continue their discussion on design patterns in the Bible. Tim outlines the layering of Adam and Eve’s story with Cain and Able’s story. In both stories, there is a change agent that tempts the humans. In the first story it is “the serpent”, in the second story it is “sin crouching at your door.” God calls out to both Adam and Eve and Cain saying “where are you?” and “what have you done?” Both of these stories mirror and reflect each other in many, many ways. The pattern that sets up in these first two stories becomes a template that other biblical stories use. Tim shares another example of Eve mapping onto Sarah. Eve shared the fruit with her husband Adam, and later God reprimanded Adam saying “because you listened to your wife.” Similarly, at Sarah’s suggestion, Abraham “listened to his wife Sarah” and slept with Sarah’s servant Hagar. Tim says these stories are meant to mirror each other as well. Abraham is struggling with the same human condition, the same inclination to sin that Adam was. Tim shares more examples of Israel at Mt Sinai and Israel at Jericho. Israel is told not to make any idols. The first story told after they are given this command is the story of the golden calf. This story is a combination of the earlier stories. Aaron listened to the people like Adam listened to Eve and Abraham listened to Sarah, Aaron shifted the blame like Adam shifted the blame. Then in a later story, when Joshua leads Israel to overthrow Jericho, Achan takes and hides a “gold tongue” after having been explicitly told not to take any of the plunder. Joshua asks Achan, “What have you done?” Why do the Biblical authors record this story? Because they want to continue to drive home the point that when humans listen to a voice that tempts them to “take” after they were explicitly told to not take, it leads to death. Q1. (56:15) In light of word repetition do you recommend a particular translation? Q2. (57:55) How would you approach reading the Bible with reluctant readers? Q3. (1:00:25) How do you talk about the humanity of the Bible while still honoring the divine? Q4. (1:05:55) How does a non Phd stay current with this topic? (Part of Tim’s answer was later recorded in studio) Q5. (1:12:10) How do you know that any patterns you find are real? And that you’re not just seeing things and reading things into the text. Show Resources: Robert Alter: The Art Of Biblical Narrative John Sailhamer: The Pentatuch as Narrative Seth Postell: Adam as Israel: Genesis 1-3 as Introduction to the Torah and Tanakh Jerome Walsh: Style and Structure in Biblical Hebrew Narrative Michael Fishbane: Text and Texture: A Literary Reading of Selected Texts Our video on Design Patterns in the Bible: https://thebibleproject.com/videos/design-patterns-biblical-narrative/ Show Music: Defender Instrumental: Rosasharn Music Produced By: Dan Gummel, Jon Collins, Matthew Halbert-Howen Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Apr 2, 2018 • 1h 17m

This is a special episode in our podcast series on “How To Read The Bible”. Tim and Jon went on the road to do this podcast live before an audience in Milpitas, California! Tim and Jon discuss literature design patterns in the Bible and answer questions from the audience. The guys do a brief recap of the How to Read The Bible series. There are key elements to reading the Bible well. Understanding plot, character, setting and biblical narrative style. (We have videos on each of these, you can see the links below in the show notes.) In this episode, the guys combine all of these elements to talk about “patterns and design elements” in the Bible. Tim and Jon use the “hyperlink” analogy, saying that all the stories in the Bible link to each other in subtle and creative ways. People can learn to see these links and see the stories layering on top of each other by understanding key design patterns and techniques. Below are timestamps of questions and examples: (36:16) Jon asks the question, "Is understanding design patterns in the Bible an “elite” way to read the Bible?" Isn’t the Bible supposed to be user friendly? It seems like studying to understand the historical context of the ancient Hebrew biblical literature is a time consuming task that some people might not be able to do. (40:38) A gentleman asks a question about the city of Joppa being mentioned in both the book of Jonah and in Acts. Is this intentional and a reference to a hidden theme in the Bible? (42:25) A gentleman asks a question about the creation of stories in the Bible. What’s the role of historical accuracy, retelling and condensing of events in the writing of the Bible? (49:58) A gentleman asks a question: If the Bible is a magnificent piece of timeless art and literature, How do you explain the Bible to people who value brevity and directness, not artful literature and analogy? (52:40) Tim gives an example of word plays and repetition in the Bible. The hebrew word “Tov” means good. Tov/Good is used in the creation story as a key repeating word. It develops first to describe creation. Then it describes humans (very good). Then it describes the “tree of the knowledge of good and not good/evil.” This theme culminates when the woman “sees that the tree is good” when the serpent tempts her, she has effectively switched places with God. God was the original one who “saw things as good”. (1:03:05) Tim gives another example in Luke. The baptism of Jesus culminates with God speaking from heaven declaring Jesus is his son. Then the next story is not a story, it’s a genealogy that works its way backward to Adam being declared “the son of God”. Then Jesus is tempted, with the devil asking him if he “really is the son of God”. Then Jesus goes to his first town and people ask “Who’s son is this?” Then Jesus casts out a demon who declares that Jesus is “the son of God”. Luke uses repetition to make a point to the reader, that Jesus is indeed who he has been declared to be, he is the Son of God. (1:07:10) Tim gives an example of the selection of Saul to be the king of Israel. The hidden word in the story is “see or seeing.” At the start of the story, we are told Saul is tall. This is a strange detail. Most Bible characters have no physical attributes described about them, but here, Saul is tall, which is later used as a symbol in the story. Saul looks for a “seer” or a “prophet” when searching for his father’s donkeys. Why would the word “seer” be used in the story? Because it is a hidden key word in the story. Samuel “sees” Saul. Samuel tells Israel to look upon Saul and “see” their king. Samuel and Israel “see” Saul and they are impressed by his height. But Saul is not a good king and God rejects him. God sends Samuel to anoint a new king. God says he has “seen a new king.” Samuel “sees” Jesse’s son Eliab and thinks one of these is to be the new king. But God speaks to Samuel and says “God doesn’t ‘see’ as humans ‘see’, humans ‘see’ with their eyes, God ‘sees’ the heart.” This line is the climax of a whole trail of breadcrumbs that started at the introduction of Saul. Show Resources: Robert Alter: The Art Of Biblical Narrative Our How To Read The Bible Video Series: https://www.youtube.com/watch?v=ak06MSETeo4&list=PLH0Szn1yYNedn4FbBMMtOlGN-BPLQ54IH Show Music: Defender Instrumental - Rosasharn Music Produced By: Dan Gummel, Jon Collins, Matthew Halbert-Howen Thank you to all our supporters! Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Mar 26, 2018 • 36 min

This is Part 7, in our “How To Read The Bible Series.” Tim and Jon discuss the importance of understanding “Setting” in Bible stories. In the first part (0-15:37) of the show the guys talk about how in the Bible, locations and directions are a big deal. For example, after the fall, man is banished to the east of the Garden of Eden. The direction east, is generally associated with exile and banishment in the Bible. This is reinforced in other stories in the Bible. Tim says when a direction or a place is repeated, it becomes a symbol. In part 2 (15:37-23:48), the guys discuss the use of “time” in the Bible. When reading a story, there can be a speed up or slow down timing process. In the books of Kings and Chronicles the author generally presents episodic events in a paced, chronological order. Yet in the book of Mark, Mark chooses to race through the earlier parts of his life in 10 chapters by briefly recounting key events and then slowing things down immensely when Jesus arrives in Jerusalem. He takes 6 chapters to recount the stories surrounding the crucifixion. In part 3 (23:48-27:33), Tim continues to outline the use of timing in the Bible. Some moments, speeches or books are expanded into real time. For example, Tim says the whole book of Deuteronomy took place in one day. Whereas, other moments are condensed, such as the speech Paul gave to the Greek philosophers in Acts. Paul would have given a longer speech, but it has been condensed for literary purposes. In part 4 (27:33-end), the guys briefly discuss the usage of days, times, and years. For example, the number “40” is associated with a period of waiting. 40 days, 40 years, etc...40 is associated with “expected waiting.” Israel was waiting to go into the promised land for 40 years. Jacob was embalmed for 40 days. Jon asks about distinguishing Biblical time from “bible code” meaning and searching the bible for hidden references, meanings, or numeric/alphabetic codes. Tim says that while it is true the Hebrew alphabet and numerical system were the same, and both used in reading and writing the Bible, he doubts the Bible writers would try to intentionally hide information. More Bible Project resources are here on the website: thebibleproject.com Watch the accompanying video to this content here: https://www.youtube.com/watch?v=7FuT8WtoAK0 Show Music: Defender Instrumental: Rosasharn Music Wings: Nicholai Heidlas Thule: The Album Leaf Acoustic Instrumental: Hyde Produced by: Dan Gummel, Jon Collins, Matthew Halbert-Howen Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Mar 19, 2018 • 1h 3m

This is our Exile Q+R! We loved doing this series and are so grateful for everyone’s questions and interest. Our Exile video is currently in production and is due out later this year (2018). We answered 6 Questions: (2:00) Austin: My question is about the lines "this is my home, but not my home" and the concept of the new heavens and the new earth. Now y'all have used this to make the point that we should take care of this earth because we're going to be living on it for the long-haul, but doesn't the fact that it is going to be renewed mean that no matter how good or bad of stewards we have been, God is going to make it hospitable for the long-haul, for all of eternity? (18:37) Rebecca: My question is about the 12 tribes of Israel, especially post-exile, so much of the history of Israel revolves around tribe identity. But other than Paul identifying as a Benjamite, and the temple priestess, Anna from the tribe of Asher in Luke, not much is mentioned in the NT. I just wondered, how important was tribe identity both right after the return from Exile, and if it still exists today? (27:50) Jonathan: Does the concept of exile also apply to our whole beings? Physical bodies, and consciousness. In the sense that, I am who I am, but I am not fully myself as I'm awaiting renewal. (37:45) Jonathyn: How does repentance play into the theme of Exile? In the OT, we see the prophets constantly speaking to Israel, telling them that God was communicating to them that if they repent and turn back to Him, that He would bring them back to Himself. John the B (baptist) and Jesus constantly preached repentance, and it's also all across the Apostles writings. Does exile play into this theme at all, and if so, how? (46:30) Mike: 2 Questions. 1. Could you talk about how the ideas of Exile and Return (from exile) form a foundation of understanding death and resurrection, specifically in Ezekiel's vision of the Valley of Dry Bones. 2. The Israelites are told to seek the peace "Shalom" of the city, during one of the least peaceful contexts, namely exile. Could you talk about how the coexistence of peace and exile affects the way in which we understand these individual concepts? (56:10) Wade: In the book of Daniel, I noticed that even King Nebuchadnezzar had a time of exile during his life, and he came out of it praising God. I had a question about Exile and sanctification. Namely, is there any time in the Bible where someone went through exile and did not come out praising God for who He is? Thank you to all our supporters! All of this is possible because of you :) Show Resources: The On Script Podcast: http://onscript.study/ www.thebibleproject.com Produced by: Dan Gummel. Jon Collins. Matthew Halbert-Howen Show Music: Defender Instrumental: Rosasharn Music. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Mar 12, 2018 • 32 min

This is our last episode in our Exile series. In part 1 (0-9:50), Tim and Jon summarize the conversation. Tim shares an insightful quote from C.S Lewis found in the Weight of Glory. Lewis believed that un-fillable human longings are a clue that there is another future reality that will one day be realized. In part 2 (9:50-14:50), the guys discuss the differences between “home” and “Home.” “Home” is the ultimate paradise of humanity. Man is at “Home” in all aspects. Tim says that ancient Israel called on the nostalgia of their past kings of Solomon and David to give vocabulary for what a future kingdom ruled by God will look like. In part 3 (14:50-26:10), Tim and Jon discuss how today people are considered exiles in time. Christians should consider themselves exiles of an age. Christians are loyal to the kingdom of God and King Jesus. But they currently live in an age where Christ’s kingship is not always recognized. Tim says the ultimate story of the cross is that God is willing to take the consequences of humanity’s creation of “babylon” upon himself in order to create a world where all can be at “Home.” In part 4 (26:10-end), Tim revisits how the ethic of the wisdom warrior leads a person to a constant state of “radical doubt”. Christians should be grateful for and enjoy their lives. But their ultimate hope is in God re-creating the physical world as a “Home” for all who choose to abide in him. Thank you to all our supporters! We're doing a Q+R on Exile! Do you have a question on the biblical theme of exile? Send it to us! info@jointhebibleproject.com Show Resources: The Weight of Glory: C.S Lewis The Religion of the Landless: Daniel Smith Christopher A Biblical Theology of Exile: Daniel Smith Christopher Show Music: Defender Instrumental: Rosasharn Music I Know The Way Home: Andrew Garlucki The First Day: Tell The Story At Humanities Core is the Need for Grace: Tell The Story Restless: Tell The Story Show Produced By: Dan Gummel, Jon Collins, Matthew Halbert Howen Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Feb 26, 2018 • 41 min

This is our fifth episode in our series on Exile. In this episode, Tim and Jon discuss the theme of Exile in the story of Jesus and the New Testament. In part 1(0-10:23), Tim outlines the historical context of Jesus’ life. Israel was occupied by Rome. Rome was an oppressive military ruler who disenfranchised the Jewish people. Many Jews were waiting for a Messiah to come overthrow the Romans and restore the kingdom of Israel. When Jesus began performing miracles and declaring a new kingdom, “the kingdom of God” he quickly made a name for himself. But was he the ruler the Jews were hoping for? In Matthew 22, the Jews want to test Jesus and find out if he wanted to overthrow the Romans and ask him if it's lawful to pay taxes to Rome. Jesus replies with his famous saying “Give to Caesar that which is Caesar’s. Give to God that which is God’s.” Tim says Jesus is the ultimate expression of the “wisdom warrior” that is outlined in the Old Testament books and characters like Daniel and Jeremiah. It seems the way Christians are supposed to interact with their government is one modeled after Jesus and Daniel. Be subversively loyal to your rulers. Work for the peace of your “Babylon” but realize there will be times when your allegiance to the kingdom of God is more important than allegiance to a country or people group. In part 2 (10:23 - 28:21), Tim and Jon discuss 1 Peter 2. Christians are supposed to “submit themselves to worldly institutions… and act like they are free.” Tim and Jon briefly discuss the movie Hacksaw Ridge, a true story where a Christian joins the US Army in WWII as a medic and refuses to carry a gun because it goes against his beliefs. Tim postulates that perhaps the reason “the exile ethic” in the Bible is overlooked is because many Christians in western countries have grown up with a government that has a layer of civic religion. This civic religion is usually based on Judeo-Christian teachings. But this civic religion is not a substitute for following Jesus. Tim says at the end of the day, God has chosen to redeem and form an international people, his new-covenant family, not the various kingdoms and empires that rise throughout history. In part 3 (28:21 - 34:06), Jon asks about how New Testament writers used the Garden of Eden analogy. Tim says there’s no indication the writers believed humanity would return to the “original garden.” Tim cites Romans 4:13 “Abraham will become an inheritor of the world.” Tim says this means the original promised land of Abraham was an image of what God wants to do for the whole world. Tim and Jon discuss the difficulties of thinking in this way. Modern Christians living today are actually exiles in time, not necessarily exiles in location. In part 4 (34:06 - end), Jon and Tim discuss Hebrews 11 and the image of the “new Jerusalem” in Revelation. Tim says the new Jerusalem is supposed to be the anti-Babylon image. It is a picture of humanity’s civilizations working together as was originally intended. Humanity will finally no longer be in exile but will have truly returned home. Thank you to all our supporters! Have a question about the theme of “Exile in the Bible”? Record yourself, keep it less that 20 seconds with your name and where you currently live (in exile :) ) and send it to info@jointhebibleproject.com. We will be collecting the questions for our upcoming Q+R podcast! Show Music: Defender Instrumental: Rosasharn Music Fills The Sky: Josh White I’ve Been Surprised: Josh White Only Your Presence: Pilgrim Show Produced By: Dan Gummel. Jon Collins. Matthew Halbert-Howen. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Feb 19, 2018 • 57 min

This is part 4 of our conversation on the biblical theme of exile. In Part 1( 0- 18:10), Tim summarizes the conversation so far. Then Tim explains that John the Baptist lived in the physical promised land of Israel, but he would quote from Isaiah when baptizing his followers because for John it was a symbolic rebooting of return from exile. Before baptism, a person was symbolically in exile. After baptism, the person has returned and entered into a new way of life. Next, Tim explains that in 1 Peter, by referring to believers as "immigrants and exiles in Babylon" (even though the kingdom of Babylon had ceased to exist for hundreds of years), Peter is continuing the exile metaphor as a way to think of the Christian journey as a whole. In part 2 (18:10 - 30:40) Tim explains that there’s a surprising twist in the story of exile. When the Hebrews are exiled, they spread and bless the nations in a way that would not have happened had they remained centrally located. Tim outlines the books of Ezekiel and Isaiah and explains how both of those prophets used exile imagery in their own unique ways. In part 3 (30:40 - 38:35 ) Tim talks about the book of Jeremiah, Tim quotes Jeremiah 29. This is the famous passage where the “for I know the plans I have for you” verse is. But Tim says that before that verses about Israel working for and doing good on behalf of Babylon. Tim says this passage mirrors the imagery of the Garden of Eden and life in the Promised Land. Israel is supposed to make the best of the exile situation and make homes and gardens and work for the peace of Babylon. In part 4 (38:35 -end) Tim shares a quote from a Hebrew scholar Daniel Smith Christopher. Tim says there was conflict in the Jewish community in Babylonian exile. Some wanted to hear Jeremiah’s call for a peace ethic in Babylon, but others wanted to hear Hananiah’s call to a resistance ethic. Should Israel just accept their fate as an exiled and broken nation and absorb completely into Babylon? Or should they resist their overlords and actively work to undermine Babylon? Or should they do something in between? Tim also outlines the book of Daniel. The story of Daniel is a perfect example of limited cooperation with Babylon. Daniel was loyal to Babylon to a point. He was a faithful and esteemed government official, but there were times when Babylonian interests conflicted with his Jewish beliefs. Daniel’s posture toward Babylon is a mix of loyalty and subversion. Daniel is considered a “wisdom warrior.” A person who wisely works for Babylonian good and peace, but who also has an ethic that he will stand for if Babylon chooses to defy the Jewish God Yahweh. Tim summarizes Daniel Smith Christopher’s ideas on the peace ethic, saying the peace ethics of the wisdom warrior is a practice of radical doubt toward empires and kingdoms. Wisdom warriors should believe that God’s ultimate work in the world comes from his people, not through empires and nations. Jon comments that this type of stance is difficult in modern western democratic governments. Tim says he thinks this is because there is a layer of civic religion in many countries that often have Judeo Christian vocabulary, but it’s not an excuse to be fully committed to whatever government we live under. Instead, Christians should follow the subversive peace ethics of people like Daniel. Thank you to all our supporters! Resources: The Religion of the Landless: Daniel Smith Christopher A Biblical Theology of Exile: Daniel Smith Christopher Show Music: Defender Instrumental: Rosasharn Music Magnificent Defeat: Josh White Outrageous: Pilgrim Surrender: Pilgrim Produced by: Dan Gummel. Jon Collins. Matthew Halbert-Howen. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Feb 15, 2018 • 45 min

This is our third episode discussing the Biblical theme of exile. In this show Tim and Jon breakdown famous Old Testament stories and how the exile theme is often an overlooked aspect of many Bible stories. In part 1 (0-10:27), Tim begins in Genesis 1 and 2, explaining that Eden is depicted as a “cosmic mountain”. This is in reference to other ancient religions that believed their gods lived on mountains. For example, the Greeks believed in their storytelling that the gods lived on Mt Olympus. The Canaanites believed their gods lived on Mt Zaphon. The Hebrews believed in Mt Zion. (See Psalm 48:2 “Beautiful in its loftiness, the joy of the whole earth, like the heights of Zaphon is Mount Zion, the city of the Great King.” ) Tim’s point is that the writers of Genesis 1 and 2 placed Eden and Zion as their idea of paradise which directly competed with their pagan neighbors religious ideas. In part 2 (10:27-29:15), Tim outlines the depiction of peace in the garden. There is peace with the created order, depicted as the fruit being abundant and easy to harvest. There is peace with animals and nature, depicted as man naming animals. Tim explains that in Isaiah 11, part of the vision of the new creation is when humans and animals will live at peace with each other. (A baby playing with a snake.) Tim outlines the history behind the two trees placed in the Garden of Eden, the Tree of Life and the Tree of the Knowledge of Good and Evil. After Adam and Eve eat of the Tree of the Knowledge of Good and Evil, they are banished to the East of the garden. Tim says this is the first use of exile language in the Bible. They are exiled to the East, which is later the direction where Babylon is placed. Then in the next story, Cain is also banished/exiled to the East after he kills his brother Able. In Genesis 11, all of humanity is depicted as migrating to the East, and then scattered from there. Tim’s point is that the biblical authors are intentionally developing a theme that humanity is banished/exiled to the East. Tim quotes from Joseph Blenkinsopp saying that biblical authors intentionally placed humanity’s story of fall from the paradise of Eden as a foreshadowing of the coming fall of Israel. In part 3 (29:15-36:56), Tim outlines the story of Abraham. Tim says Abraham is a wandering nomad originally from the geographical area of Babylon. Abraham is called and given a promise of his own land for him and his descendants. Tim explains that Abraham only owns one plot of land in the Bible when his wife Sarah dies and he buys a burial plot. Abraham refuses to be gifted the land and buys it outright. In the story, Abraham uses the phrase “I am a stranger and sojourner in this land among you.” That phrase is adopted in Psalm 31 and 1 Peter to describe the human experience of living in exile. The story of Abraham becomes an archetype that other biblical authors use to say that humanity is rightful home, meaning we are supposed to live on the earth, but it is not in its promised state of existence. In part 4 (36:56-end), Tim outlines the story of the journey of the nation of Israel. Israel inherited Abraham’s promise. But they chose to disobey God and not cross over the Jordan into the promised land. As a result, God exiled them to wander in the wilderness for 40 years. Resources: Joseph Blenkinsopp - Exile Show Music: Take Off With Me: JGivens So Fly: JGivens Faherenheit 99: JGivens Defender Instrumental: Rosasharn Music Produced by: Dan Gummel. Jon Collins. Matthew Halbert-Howen. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Feb 5, 2018 • 44 min

This is part 2 of our new podcast series prepping for our video release on the Exile theme in the Bible. In part 1 (0 - 5:30), Jon and Tim recap their earlier conversation in the first episode. Tim explains that when the Hebrews returned from exile to Jerusalem under Persian rule, their empire and city was in shambles, but they kept clinging to this promise that God had given their ancestral father, Abraham. In part 2 (5:30 - 18:10), Tim explains that the exile metaphor became a theme that runs through the entire Bible. The Hebrew bible authors wrote Genesis believing that humanity has been exiled from the Garden of Eden and perfect unity with God. The Hebrews believed that their exile represented all humanity’s exile of heaven and earth being separated from each other. Jon comments about how often times people feel displaced in life. Many people feel melancholic, knowing they should be at home here on earth, but often times wondering why life can be so hard and why humans make it harder with how they behave. Tim summarizes Walker Percy and says the fundamental mystery of the universe is why we feel so alone in the world. Tim explains that the Bible states that the solution to both Israel’s exile problem and humanity’s exile problem is the same solution. A king who will come and deliver them and reunite heaven and earth for all. In part 3, (18:10 - end) Jon comments that this conversation is totally different than how he thought of it growing up. He recalls a book by Randy Alcorn, Heaven On Earth, and says that the point is not to magically escape the world to an ethereal heaven, but to work for and hope for a new heaven and a new earth. Tim explains the oddity of the 1 Peter introduction. Peter chooses to address the people in the letter as “immigrants and exiles.” Peter chooses to identify Christians as exiles in a world that is waiting to be redeemed. Tim explains when a person becomes a Christian they shift their allegiance to the kingdom of God, not the earthly kingdom of Babylon. Tim says that words like “immigrant, and exile” and “citizens of heaven” becomes a type of code language that the Bible writers use to continue the metaphor and theme of the exile of humanity. Tim and Jon recap the biblical idea of evil - a force that both rules the world and is somehow engrained in human nature. The biblical hope is that Jesus has come and broken that power. Tim says that Jesus modeled for humans what it’s like to live in and build the kingdom of God on earth. Thank you to all our supporters! SHOW RESOURCES: Walker Percy: Lost in the Cosmos: Humanity’s Last Self Help Book. Randy Alcorn: Heaven. SHOW MUSIC Defender Instrumental: Rosasharn Music Luvtea: Autumn Leaves JGivens: 10 2 Get In SHOW PRODUCED BY: Dan Gummel. Jon Collins. Matthew Halbert-Howen. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Jan 30, 2018 • 43 min

The Exile. It’s one of the biggest, but least discussed themes in the Bible. And it’s the subject of our new podcast series and a theme video that will be coming out later this year (2018). The exile is a foreign concept to many modern people. Tim and Jon break down what and how the Jewish exile impacted our modern Bible. In the first part of the episode (0-20:00) Tim shares a background story of John Newton, the writer of Amazing Grace. Newton’s own personal story is one of exile and return from exile and led him to write Amazing Grace. Tim explains he thinks this is a good example of how trying experiences shape and color someone’s worldview. In the second part (20:00-25:50), Tim explains that our modern Bible was shaped by the Jewish people who were exiled from their homeland in 586 BC by the Babylonian Empire. The cultural trauma of that event influenced the writings that Christians hold dear today. The 586 exile colors all of the Bible, start to finish. In the third part (25:50-37:50), Tim does an overview of the whole Bible outlining Abraham’s nomadic roots, how his family originally immigrated from Babylon, how they lack a true home but Abraham has a promise from God that he will have a “promised land.” Tim quickly explains the divide of the nation of Israel into two smaller kingdoms after the death of Solomon. And how eventually both of those kingdoms were conquered by foreign invaders. Many of the Old Testament books like Ezekial are written in exile. Tim explains the Persian Empire coming to power and allowing the Jews to begin to return to their homeland, Jerusalem, but it was nothing like it had been before. Instead of returning independent, Israel was now living in their homeland but subject to a foreign ruler. In the final part (37:50-end), the guys discuss how the Hebrew authors who wrote the Bible used the exile experience to prophecy of a new king, a king who would deliver them from their occupiers. Show Resources: The Murashu Family (archeology documents): https://en.wikipedia.org/wiki/Murashu_family More info on our website: thebibleproject.com Show Music: Defender Instrumental: Rosasharn Music Amazing Grace Guitar Solo: Rick Graham. (Fair Use) Miss Emile: General Vibe Mellow Relaxed Background Music: Jonathan Dennill Show Produced by: Dan Gummel and Jon Collins Thank you to all our supporters! Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.