BibleProject

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?

Show Resources:

Our video on Design Patterns in the Bible: https://thebibleproject.com/videos/design-patterns-biblical-narrative/

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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.

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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

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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/

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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!

Show Resources:

The Weight of Glory: C.S Lewis

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Defender Instrumental: Rosasharn Music

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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 [email protected].

We will be collecting the questions for our upcoming Q+R podcast!

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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

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Defender Instrumental: Rosasharn Music

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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.” )

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

Produced by:

Dan Gummel. Jon Collins. Matthew Halbert-Howen.

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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.

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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

Show Music:

Defender Instrumental: Rosasharn Music

Show Produced by:

Dan Gummel and Jon Collins

Thank you to all our supporters!

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