No Experts Allowed returns with a new episode on July 17th. Until then, Seth and Jonathan are practicing self-care, traveling, and reading. They each selected their favorite episodes of the first year to highlight:

In their first episode, Jonathan and Seth discussed the beatitudes as a calling. They hope to reframe these well-known verses and overcome their on-air jitters. This episode is timeless in its content while showing how the show has improved and grown over time.

As is Mark's custom, a lot happens in this short section: Jesus goes home but is too busy to eat (Mk. 3:20), scribes accuse Jesus of being possessed by Beelzebul (3:22), Jesus warns about an unforgivable sin (3:29), and Jesus redefines his family (3:35). Jonathan and Seth touch briefly on each topic and engage in-depth the new family that Jesus-followers have and experience in communion.

The Common English Bible (CEB) translates Paul's idea of "liv[ing] according to the flesh" as "liv[ing] on the basis of selfishness" (Rom. 8:12). This small shift prevents people from thinking about the flesh and the spirit as opposites; it also clarifies that Paul is against living for oneself, but wants the Romans to be oriented outward to others. Jonathan and Seth discuss this outward orientation and how it mirrors Christ's ministry.

Pentecost is God’s “yes” to diversity. Visitors to Jerusalem from all different backgrounds hear about God’s deeds of power in their mother tongue. Like Jonathan and Seth, they ask, “What does this mean?” This episode discusses diversity in the Church at large and how that is reflected in local congregations.

The rarely used Athanasian Creed (of which little is known for certain, but that Athanasius did not write it) is a long, elaborate declaration about the Trinity and the oneness of God. When Jesus prays for his disciples, he mentions this oneness repeatedly: that he is one with God and that God's people should be one too. Jonathan and Seth discuss the many connections this oneness facilitates in the Christian life.

Praise punctuates the psalms. In Hebrew, the name of the book of Psalms, Tehillim, means "praises." Psalm 98 is a paradigmatic praise psalm. People are singing, playing instruments, and shouting for joy - even creation joins. Jonathan and Seth discuss its imagery, how people worship differently, and the communal nature of praise.

"God is love," writes John. The difficulty with this statement is that people give, receive, and experience love differently. Jonathan and Seth examine the context of this well-known phrase to better understand God's idea of love. They make a list of what this passage says about love because it is so rich. They end, of course, by praying to the one whose love overflows for all creation.

Imagining Jesus as the good shepherd has become popular everywhere sheep can be found. This good shepherd lays down his life for the sheep; that commitment is lacking in the hired hand, who flees at the first sign of danger (John 10:11-12). Jonathan and Seth read from a special translation, speculate on the identity of the hired hand, and consider how God's people are also called to be shepherds. 

Psalm 4 reads like a litany, with various petitions strung together to form a loose poem. There appears to be little structure and, as is the case with all Hebrew poetry, no ending rhyme. Fortunately, Jonathan and Seth also welcome their friend and professor, Dr. Brian Smith, to help them make sense of this mess. In the process, they discuss the God who is always present in the midst of humanity's messes.

The early Jesus followers pooled their resources. Some have argued this is a model for the Church today too. The portrayal in Acts, however, is less than perfect; not everyone wants to take part. Jonathan and Seth talk about what possessions they hold dear - perhaps too dear - and how Jesus' resurrection challenges us to give away more than we're comfortable with.