Raphael asks how to apply abundance mindset in modern age. Cain's sacrifice is explored and why God favored Abel over Cain. The concept of stewardship and wisely managing finite resources is discussed. The podcast also delves into the biblical view of natural disasters and explores the concept of the doorway and eternal life.

In this episode, Tim and Jon discuss the story of Jesus and how it relates to the theme of generosity. In part 1 (0-16:40), Tim notes that God’s gifts to humans, and specifically his gift of the Promised Land to Israel, are unconditioned, but not unconditional. The gift of the land places an obligation upon Israel: the gift is unconditioned (unmerited), but not unconditional (non-reciprocal). It is not given to Israel based on an evaluation of their worthiness, but it is given with a clear expectation of obligated response. Then Tim dives into Matthew 5:43-48 to make the point that the fundamental depiction of God in the New Testament is that of a generous gift giver whose generosity should effect a transformation of our lives. Matthew 5:43-48
 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for he causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?
 Therefore you are to be complete, as your heavenly Father is complete.” In part 2 (16:40-33:40), Tim dives into more passages in the New Testament that build on this theme. John 3:16 God so love the world, that he gave his one and only Son, so that whoever believes in him would not perish but have eternal life. 1 John 3:1 See how great a love the Father has given on us, that we would be called children of God; and that is what we are. 1 John 5:11
 And the testimony is this, that God has given us eternal life, and this life is in his Son. Romans 8:31-32
 What then shall we say to these things? If God is for us, who is against us? He who did not spare his own Son but gave him over for us all, how will he not also with him freely gift us all things? James 1:17 Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. Tim says that the generosity Jesus dispenses exposes the heart of humanity, which is bent toward selfishness. Being generous in the way that Jesus is generous creates a different kind of security than economic security. It’s a security based on a community that truly loves each other, sharing freely with each other. In part 3 (33:40-45:15), Tim dives into 2 Corinthians 8. 2 Corinthians 8:1-11 
Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia, that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality.
 For I testify that according to their ability, and beyond their ability, they gave of their own accord, begging us with much urging for the grace of participation (Greek: koinonia) in the service of the saints, and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God.
 So we urged Titus that as he had previously made a beginning, so he would also complete in you this grace as well. But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this grace also.
 I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also.
 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.
 I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it.
 But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability. Tim notes that the word for grace is the same word for gift in Greek (charis, noun: “grace, gift” and charizomai, verb: “to give a gift, forgive”). In part 4 (45:15-end), the guys wrap up their conversation. Tim notes that the themes of scarcity and abundance or selfishness and generosity are woven from start to finish in the Bible. Why? Because it’s a fundamental part of our human existence. Thank you to all our supporters!
 Have a question for us? Send an audio file with your question around 20 seconds to info@jointhebibleproject.com. Check out all our resources at www.thebibleproject.com Additional Resources: Paul and the Gift by John Barclay: https://amzn.to/2Znueja Show Music:
 Defender Instrumental by Tents 
Migration by goosetaf 
Murmuration by Blue Weds (feat. Shopan) Show Produced by:
 Dan Gummel Powered and distributed by Simplecast.

In this episode, Tim and Jon trace this theme through the Old Testament. In part 1 (0-19:45), the guys briefly recap their discussion so far. Tim notes that Eve’s reaction in Hebrew between the birth of Cain and the birth of Seth are decidedly different. Tim says that Eve takes an arrogant stance by naming Cain, seeming to place herself alongside God. However, she takes a humble stance when she names Seth, seeing that God has granted her a son. Tim quotes scholar Umberto Cassuto: “The first woman in her joy at giving birth to her first son, boasts of her generative power, which in her estimation approximates the divine creative power. The Lord formed the first man, and I have formed the second man. Literally, ‘I have created a man with the Lord,’ by which she means, ‘I stand together equally with the Creator in the rank of creators.’” (Umberto Cassuto, Commentary on the Book of Genesis: Part I - From Adam to Noah) Tim notes that in the Bible, there are many stories of parents who abuse the gifts that God gives them in the ability to reproduce and have children, or they take undue parental pride in the gift of children. In part 2 (19:45-25:45), Tim and Jon discuss the theme of God choosing one over another. Tim points out that God’s choosing of one over another is actually a desire to bless all through the exaltation of the one. God says Cain will be exalted if he only obeys. Instead, Cain chooses to bow to his sinful desires. In part 3 (25:45-32:30), Tim moves onto the story of the Tower of Babel. Humans were called to spread out and rule the earth. Instead of embracing that gift, the humans decide to build a towering city. In part 4 (32:30-44:15), Tim dives into the story of Abraham. God chooses one family, the family of Abraham. Tim says that the Promised Land is God’s “gift” to Abraham’s family: Genesis 12:1-3
 Now the Lord said to Abram,
 “Go forth from your country, And from your family
 And from your father’s house, 
To the land which I will show you;
 And I will make you a great nation,
 And I will bless you,
 And make your name great;
 And you shall be a blessing;
 And I will bless those who bless you, 
And the one who treats you as cursed, I will curse.
 And in you all the families of the earth will be blessed.” Genesis 12:7 “To your seed I will give this land.” So he built an altar there to Yahweh who appeared to him.” Jon points out that sometimes famines come along. Sometimes, there isn’t enough. This tension does exist in the Bible, Tim notes, between God’s abundance and the existence of chaos. God didn’t create a perfectly safe world. He created a world where humans were to learn to co-rule with him, creating order from chaos. In part 5 (44:15-end), Tim notes that God keeps giving the Promised Land to Israel, and they keep misusing the gift. He cites two passages from Deuteronomy. Deuteronomy 11:8-14 “You all shall therefore keep every commandment which I am commanding you today, so that you may be strong and go in and possess the land... so that you may prolong your days on the land which the Lord swore to your fathers to give to them and to their descendants, a land flowing with milk and honey. For the land, into which you are entering to possess it, is not like the land of Egypt from which you came, where you used to sow your seed and water it with your foot like a vegetable garden. But the land into which you are about to cross to possess it, a land of hills and valleys, drinks water from the rain of heaven, a land for which the Lord your God cares; the eyes of the Lord your God are always on it, from the beginning even to the end of the year. 
“It shall come about, if you listen obediently to my commandments which I am commanding you today, to love the Lord your God and to serve him with all your heart and all your soul, that he will give the rain for your land in its season, the barley and late rain, that you may gather in your grain and your new wine and your oil.” Tim then cites scholar Joshua Berman, saying that Israel’s economy was an “Exodus-style” economy: “A key theological claim at work in these laws is that of God’s identity as the liberator of slaves. He forms a people out of those who were deemed to be people of no standing at all by the political and economic leaders who oppressed them. The egalitarian streak within Pentateuchal law codes accords with the portrayal of the Exodus as the prime experience of Israel’s self-understanding. Indeed, no Israelite can lay claim to any greater status than another, because all emanate from the Exodus—a common seminal, liberating, and equalizing event… This notion of God’s sovereignty as creator and liberator animated the biblical laws aimed at preventing Israelites from descending into the cycle of poverty and debt.” (Joshua Berman, Created Equal: How the Bible Broke with Ancient Political Thought, 88) Deuteronomy 24:19-22 “When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the immigrant, the fatherless and the widow, so that the Lord your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the immigrant, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow. Remember that you were slaves in Egypt. That is why I command you to do this.” Thank you to all our supporters! Have a question for us? Send an audio recording around 30 seconds to our team at info@jointhebibleproject.com. Show Music: Defender Instrumental by Tents Quietly by blnkspc_ Mind Your Time by Me.So The Pilgrim by Greyflood Show Resources: Umberto Cassuto, Commentary on the Book of Genesis: Part I - From Adam to Noah Joshua Berman, Created Equal: How the Bible Broke with Ancient Political Thought Show Produced by: Dan Gummel Powered and distributed by Simplecast.

In part 1 (0-15:00), Tim presents God as an amazing and generous host to humanity. Tim then dives into Genesis and re-examines the stories through the lens of generosity. The biblical portrait of evil, Tim shares, begins with a desire for what is not rightly mine and then taking it for oneself. Genesis 3:1-6 Now the snake was more shrewd than any beast of the field which the Lord God had made. And he said to the woman, “Indeed, has God said, ‘You shall not eat from any tree of the garden’?” The woman said to the serpent, “From the fruit of the trees of the garden we may eat; but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, or you will die.’ ” The serpent said to the woman, “You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable for making wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. Beginning in verse 1, Tim notes, “You shall not eat from any tree of the garden” is an act of subtly undermining God’s generosity. Again this subtlety is seen in verses 4-5: “You will not die. For God knows that in the day you eat from it, your eyes will be opened and you will be like elohim, knowing good and evil.” In other words, the serpent is portraying God as holding out on humanity, withholding knowledge and good things. Finally, in verse 6, the word “desirable” (Heb. nekhmad, “the object of covetous desire”) combines with the action “take.” Humans become aware that there is something they can desire and take, presumably for their own benefit. Tim and Jon hypothesize that the tree is placed in the middle of the garden to represent that the human choice to do what is wrong is always in the center of our lives. We are always only one or two decisions away from ruining our lives and the lives of many others. In part 2 (15:00-26:45), Tim notes that humans don’t know what to do with abundance. We bend abundance to hoard and act selfishly. Tim then pivots to the story of Cain and Abel. Jon explains that he feels God is more generous with Abel than with Cain. Tim says this seems to be an intentionally ambiguous gap in the narrative. Tim says he thinks Genesis is developing a theme of the ‘mystery of election.’ God does seem to choose or favor one person over another, but that doesn’t mean it’s at the complete expense of the other person. In Genesis 4, Cain’s jealous anger at his brother compels him to take life instead of give. The narrative tells us in 4:2 that Cain was “a worker of the ground” but denies his role as a “keeper of his brother.” This is why murder is such a heinous crime in the Scriptures: to take life gratuitously is to act as if it is yours to “take,” rather than recognizing that your role as a human is to “give” life and participate in its flourishing. In part 3 (26:45-end), Tim and Jon continue to discuss the Cain and Abel story and how the traits of “taking” continues in the following stories in Genesis. In Genesis 6, the sons of elohim “see” the daughters of humanity are “good” and they “take” what they want. Then in Genesis 11 in the story of Babylon, the people say, “let us build for ourselves a city and a tower, and it’s head will be in the skies, and we will make a name for ourselves.” In the story of Cain and Abel, Tim notes, God tells Cain that if he does good, he too will be exalted. Instead, Cain chooses to take his brother’s life, rejecting God’s generosity and claiming the life of his brother. Thank you to all our supporters! Find all our resources at www.thebibleproject.com Show Produced by: Dan Gummel, Tim Mackie Show Music: Defender Instrumental by Tents Spiral by KV Twin Moon by Ashley Shadow Powered and distributed by Simplecast.

In this series, Tim and Jon trace the theme of generosity and abundance through the Scriptures. In part 1 (0-7:45), the guys quickly introduce the conversation. Tim explains that generosity is both a theme and a concept that is found throughout the Scriptures. In part 2 (7:45-32:10), Tim shares from a famous passage in the gospel accounts. 
Luke 12:22-34
 "And He said to His disciples, 'For this reason I tell you, don’t be anxious about your life, what you will eat; and don’t be anxious about your body, what clothes you put on. For life is more than food, and the body more than clothing. Ponder the ravens, for they don’t sow seed or reap a harvest; they have no storerooms or barns, and yet God feeds them; how much more valuable you are than the birds! And which of you by worrying can add an hour to his life’s span? And if you cannot do even a very little thing, why do you worry about other matters? Ponder the lilies, how they grow: they don’t toil or spin clothes; but I tell you, not even Solomon in all his glory clothed himself like one of these. But if God so clothes the grass in the field, which is here today and tomorrow is thrown into the furnace, how much more will He clothe you? You who trust God so little! And do not seek what you will eat and what you will drink, and don’t foster your anxiety. For all these things the nations of the world eagerly seek; and your Father knows that you need these things. But seek His kingdom, and these things will be granted to you. Do not be afraid, little flock, for your Father has chosen gladly to give you the kingdom. Sell your possessions and give to the poor; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys. For where your treasure is, there your heart will be also.'" Tim points out that freedom from anxiety is rooted in a conception of the universe, like a safe place where I’m welcomed by a generous host. The same overabundance we see in nature comes from a Creator who shows that same generosity towards us. This mindset frees us from a scarcity mentality, releasing us to freely give resources to others. Jesus observed this not primarily as a religious principle but as one written on the DNA of the universe. Jesus sees the birds and flowers and grass and notices God’s generosity and overabundant love. 
The words of Jesus sound almost irresponsible to Type A, hardworking people. Yet with these words, Jesus articulates a way of seeing the world rooted in the Hebrew Scriptures and their depiction of God’s generosity. Tim notes that often we’re the ones who need our eyes opened to see God’s generosity in creation. In part 3 (32:10-36:30), Tim points out Jesus’ view of creation, that God created a good world that always produces enough, as long as humans live in accordance with the image of God. In part 4 (36:30-53:20), Tim asks: What kind of tradition and culture did Jesus grown up in that allowed him to have this mindset? One passage Tim offers is Psalm 104:10-17 and 24-28: He sends forth springs in the valleys; They flow between the mountains; They give drink to every beast of the field; The wild donkeys quench their thirst. Beside them the birds of the heavens dwell; They lift up their voices among the branches. He waters the mountains from His upper chambers; The earth is satisfied with the fruit of His works. He causes the grass to grow for the cattle, And vegetation for the labor of man, So that he may bring forth food from the earth, And wine which makes man’s heart glad, So that he may make his face glisten with oil, And food which sustains man’s heart. The trees of the Lord drink their fill, The cedars of Lebanon which He planted, Where the birds build their nests, And the stork, whose home is the fir trees. O Lord, how many are Your works! In wisdom You have made them all; The earth is full of Your possessions. There is the sea, great and broad, In which are swarms without number, Animals both small and great. There the ships move along, And Leviathan, which You have formed to sport in it. They all wait for You To give them their food in due season. You give to them, they gather it up; You open Your hand, they are satisfied with good. 
Tim points out that this is a Psalm Jesus would have grown up hearing in synagogue. Jesus believed creation is an expression of the generous, creative love of God. Genesis 1-2 shows us that God brings order out of chaos (Gen. 1) and a garden out of a wasteland (Gen. 2). These God gives as a gift to humanity. One way of thinking of the biblical storyline, Tim points out, is as a story of giving and taking. Yahweh God creates a wonderful world, full of potential, and he gives it to humanity to rule with him through wisdom. Humanity then desires to rule on their own terms and takes creation for themselves. In part 5 (53:20-end), Tim points out the human problem, not only on a societal level, but on a heart level. By default, we act to benefit ourselves. In the midst of this, Tim notes, the Bible’s view on wealth is complex. Jesus talks about wealth and money more than most topics—a top-three subject of conversation. Scripture is suspicious about wealth, knowing how affluence and abundance can make humans indulgent and arrogant. Thank you to all our supporters! Find our resources at www.thebibleproject.com Show Produced by: Dan Gummel, Tim Mackie Show Music: • Defender Instrumental by Tents • Conquer by Beautiful Eulogy • Shot in the Back of the Head by Moby • Scream Pilots by Moby • Analogs by Moby Powered and distributed by Simplecast.

Wisdom Q+R 
Welcome to our Q+R on the Wisdom Literature in the Bible! 
In this episode, Tim and Jon respond to seven questions. You can read those questions with their timestamps below. Toonna from Canada (1:55):
Hi, Tim and Jon. My name is Toonna and I am calling from Canada. I'm Nigerian, but I currently live in Canada. I just got done listening to the podcast of the tree of knowing good and bad. Towards the end of the podcast, I was really interested in the conversation around the fear of the Lord and wisdom, how Adam and Eve were afraid of God after they ate of the fruit of the tree of good and bad but not afraid before, enough to not eat of the fruit. So I was curious if you have any thoughts on how we as Christians today can be possessed or consumed by the fear of the Lord enough to not commit sin today. Thank you very much. Jan from Texas (21:10):
I was especially interested in your commentary on the role of the woman as the 'ezer, implying that she's someone provided for the adam to address the "not good" situation of his being alone and which then allows him to fulfill his mission "as designed" (so to speak). I'm curious, though, about how to reconcile this with Paul's statements in 1 Corinthians 7 regarding his wish that church members would remain unmarried (as he is). Typically, I've been taught that Paul was better able to fulfill his mission because of his single status, which seems a little at odds with the ideas discussed in these recent podcasts. So my question is: What's the best/most accurate way to handle Paul's teachings, especially viewed through the lens of the wisdom literature in particular? I feel like there's probably something my 21st-century Western mind is missing. Wesley from California (45:45):
Hi, Tim and Jon, this is Wesley from Chowchilla, California. In your video on the Books of Solomon, you mentioned that Ecclesiastes is like Solomon as an old man reflecting on his life. In 1 Kings 11, Solomon dies apostate as king. I've been reading Tremper Longman's New International Commentary on Ecclesiastes, and in it he argues that Solomon did not write Ecclesiastes but that Collette is taking on Solomon's persona to make his point. And he seems to abandon this persona after three chapters. Can I get your thoughts on this idea? Also, I just want to say that I love The Bible Project. Thank you for everything you guys do. Taylor from Tennessee (49:23):
Hey guys, this is Taylor from Knoxville, Tennessee. I'm trying to gain a better understanding of wisdom, and it appears that the opposite of wisdom is doing what is right in your own eyes. It seems that that's the underlying theme of the book of Judges, and I was curious to see if there was any correlation or relationship that the authors try to make there with wisdom. Brad from Wisconsin (53:10):
My question came up about midway through the series, and it has to do with David. Does he play any role in the Wisdom Literature of the Bible, or is the major theme of wisdom attributed to Solomon exclusively? I see Solomon's portrayal of wisdom to be a piece of what it means to be an image bearer. Does King David share a similar motif? Micah from Oregon (56:35):
Hi, my name is Micah Sharp. I'm from Newberg, Oregon. Here's my question. If we're switching from the wisdom literature to the classification of the books of Solomon, where does the book of Job now fit in the wider Hebrew Bible? Thank you. Kayleigh from South Africa (1:02:47):
My question is about the Song of Songs. I was wondering if there's a connection between the two lovers in the Song of Songs who never get to fully consummate their love for each other and the New Jerusalem as a bride of the Lamb in Revelation? Could this be, in a sense, when the two lovers get to completely unite with each other in Revelation? I'd love to hear your thoughts on this. Thank you to all our supporters! Find out more at www.thebibleproject.com Show Resources: Our video on How to Read the Books of Solomon: https://youtu.be/WJgt1vRkPbI An Obituary for Wisdom Literature by Will Kynes Show Music: Defender Instrumental by Tents Show Produced by: Dan Gummel Powered and distributed by Simplecast.

Crispin points out that in modern academia, it is often assumed that Christ didn’t consider himself divine. Instead, academics consider that Christ’s divinity was later imposed on him by the early church. Crispin points to some weaknesses in this argument and offers some refreshing critiques. Included in his points are: • The high priest is a new Adam. • The high priest as “God’s image” is tied to the idea of the temple as a microcosm. • The high priest is, in a sense, “Israel.” • Because the high priest is a representative of Israel, he is also a royal figure, because one of the tribes of Israel is the royal line (the tribe of Judah). • The high priest is an office, not a person. About Dr. Fletcher-Louis: Dr. Crispin Fletcher-Louis is a biblical scholar and teacher. He studied at Keble College, Oxford as an undergraduate when E.P. Sanders and N.T. Wright were University lecturers, and for his doctorate, under Chris Rowland (on angelology in Luke’s Gospel and the Acts of the Apostles). He then taught in the Theology and Religious Studies departments of King’s College, London, Durham University, and Nottingham University. From 2004–2006 he served as Resident Theologian at St Mary’s Bryanston Sq., a thriving church in Central London. With growing demand for deeper theological teaching across the region, in 2006 he spearheaded the creation of Westminster Theological Centre (WTC). In July 2012 Crispin stepped down as Principal of WTC and is now engaged in research, writing, and the development of new teaching material. He continues to provide informal teaching to local churches and consultancy to businesses interested in the optimization of material and spiritual value creation. His research and teaching focuses on the overarching shape of the biblical story (its key themes and theological questions). In particular, he writes about the nature of our human identity and purpose, temple worship and spirituality, apocalyptic and Jewish mysticism, Jesus’ identity (Christology) and the Gospel accounts of his life. Crispin is currently engaged in a four-volume book writing project on Jesus and the origins of the earliest beliefs about him (Jesus Monotheism). The first volume (Jesus Monotheism. Volume 1. Christological Origins: The Emerging Consensus and Beyond) (hard copy: Eugene, Or: Wipf & Stock; digital copy: Whymanity) appeared in 2015. There is a blog dedicated to the Jesus Monotheism project. For more on Crispin’s academic work you can visit his webpage at academia.edu. Crispin is married to Mary and has two children, Emily and Reuben. Resources: • http://www.whymanity.com/ • http://www.crispinfl.com • http://jesusmonotheism.com/usd/ • https://www.amazon.com/Jesus-Monotheism-Christological-Emerging-Consensus/dp/1620328895 Show Produced by: Dan Gummel Show music: • Defender Instrumental by Tents • Acquired in Heaven by Beautiful Eulogy Powered and distributed by Simplecast.

In part 1 (0-24:15), Tim and Jon discuss the book of Ecclesiastes. This book can most easily be described as a portrait of “foolish Solomon,” who looks back at his accomplishments as failure and hevel. Tim points out that the start of the book begins by creating a “Solomon-like” persona. Ecclesiastes 1:1 “The words of the preacher son of David, king in Jerusalem...” (NASB, ESV, KJV) “The words of the teacher, son of David, king in Jerusalem...” (NIV, NRSV) However, there is a translation problem: This word does not mean “teacher” in the original Hebrew. Hebrew noun (קהלת (qoheleth, from the verb qahal (קהל ,(meaning “to assemble, convene.” The Hebrew word is Qoheleth—the one who holds or convenes an assembly, i.e. the “leader of the assembly” (Heb. qahal). So this word is best understood as an assembler or convener. The word is also used in 1 Kings 8:1, “Then Solomon assembled the elders of Israel and all the heads of the tribes... to bring up the ark of the covenant of the Lord from the city of David, which is Zion. All the men of Israel assembled themselves to King Solomon at the feast.” Tim’s point is that there are multiple leaders who assemble or convene Israel in the Bible. Who holds assemblies in Israel’s story? • Moses (Exod 35:1; Lev 8:1-3) • David (1 Chron 13:5; 15:3; 28:1) • Solomon (1 Kings 8:1; 2 Chron 5:2-3) • Rehoboam (Solomon’s son, 1 Kings 12:21; 2 Chron 11:1) • Asa (2 Chron 15:9-10) • Jehoshaphat (2 Chron 20:3-5) • Hezekiah (2 Chron 30:12-13) Tim cites scholar Jennie Barbour for additional clarification: “The name Qoheleth ‘the one who convenes the assembly’ is a label with royal associations— after Moses, only kings summon all-Israelite assemblies, and those associations take in more kings than just Solomon. Qoheleth’s name casts him as a royal archetype, not an ‘everyman’ so much as an ‘everyking.’” (Jenny Barbour, The Story of Israel in the Book of Qoheleth, p. 25-26) Any generation of Jerusalem’s kings could be called “son of David,” and the author tips his hat in Ecclesiastes 2:9, “I increased more than all who preceded me in Jerusalem.” (And the only person who reigned before him in Jerusalem was his father David.) Tim explains that the jaded king-author of Ecclesiastes brings a realism in light of Genesis 3, framing the world as life “under the sun,” or life outside of Eden. This king is realizing the curse of Genesis 3: painful toil and dust to dust. Tim further points out that Ecclesiastes offers a Solomon-like profile of the wealthy sons of David, who discovered that riches, honor, power, and women do not bring the life of Eden. Further, while many people assume that the descriptions solely describe the life of Solomon, Tim points out that they also map very closely onto the life of Hezekiah. Take a look at these two passages: Ecclesiastes 2:4-8 I made great my works: I built houses for myself, I planted vineyards for myself; I made gardens and parks for myself and I planted in them all kinds of fruit trees; I made ponds of water for myself from which to irrigate a forest of growing trees. I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds more abundant than all who preceded me in Jerusalem. Also, I collected for myself silver and gold and the treasure of kings and provinces. I provided for myself male and female singers and the pleasures of men—many concubines. Hezekiah in 2 Chronicles 32:27-30 Now Hezekiah had immense riches and honor; and he made for himself treasuries for silver, gold, precious stones, spices, shields and all kinds of valuable articles, collection-houses also for the produce of grain, wine and oil, pens for all kinds of cattle and sheepfolds for the flocks. He made cities for himself and acquired flocks and herds in abundance, for God had given him very great wealth. It was Hezekiah who stopped the upper outlet of the waters of Gihon and directed them to the west side of the city of David. And Hezekiah prospered in all his works. Tim cites Jennie Barbour again: “In all of these ways [building projects, riches, royal treasuries, pools, singers] the royal boast in Eccles. 2:4-10 displays a king’s achievements in terms that show an author of the Second Temple period reading an interpreting the earlier stories of Israel’s kings...the writer has pulled together texts and motifs from Israel’s histories...to show that the paradigm king, Solomon, set the mould that was continually replicated through the rest of Israel’s monarchy down to the exile.” (Jennie Barbour, The Story of Israel in the Book of Qoheleth, 23-24) In part 2 (24:15- 31:45), Jon asks how the narrative frame of Ecclesiastes being about all of Israel’s kings—not just about Solomon—affects someone’s reading? Tim says he thinks it makes the story more universal. All rulers and all humans struggle with the same things that Solomon and other rulers have felt throughout history. In part 3 (31:45-50:15), Tim and Jon turn their attention to the book of Job. Tim notes that he’s recently learned of some new and fascinating layers to the book. Tim notes that Job is positioned as a new type of Adam. He actually is portrayed as being righteous and upright. So he’s an ideal wise person who has prospered during his life. Tim focuses on the beginning and end of the book. Specifically the ending of the book, Tim finds new insights to ponder. Tim notes that Job is portrayed as the righteous sufferer. Everything that has happened to him is unfair. Then Tim dives into Job 42:7-10: “And it came about after Yahweh had spoken these words to Job, and Yahweh said to Eliphaz the Temanite, “My anger is kindled against you and against your two friends, because you have not spoken of Me what is right as My servant Job has. “And now, take for yourselves seven bulls and seven rams, and go to My servant Job, and offer up a burnt offering for yourselves, and My servant Job will pray for you. For I will lift up his face so that I may not commit an outrage with you, because you have not spoken of Me what is right, as My servant Job has.” So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and they did as Yahweh told them; and the Lord lifted the face of Job. And Yahweh restored the fortunes of Job while he prayed on behalf of his companions, and Yahweh added to everything that belonged to Job, two-fold.” The operative phrase Tim focuses on is “while he prayed.” Tim says this is a better translation of the original Hebrew phrase. Tim notes that it’s as if Job’s righteous suffering has uniquely positioned him to intercede on behalf of his friends to God. In part 4, (50:15-60:00) Tim shares a few quotes from scholar David Clines regarding Job’s intercession in 42:10. “[W]e must remember that Job has not yet been restored when the friends bring their request to him for his prayer. He is presumably still on the ash-heap. He has no inkling that Yahweh intends to reverse his fortunes. All he knows is that he is still suffering at Yahweh’s hand, and, if it is difficult for the friends to acknowledge the divine judgment against them, it must be no less difficult for Job to accept this second-hand instruction to offer prayer for people he must be totally disenchanted with; he certainly owes them nothing... Is this yet another ‘test’ that Job must undergo before he is restored? “The wording of Job 42:10 makes it seem as if Job’s restoration is dependent on his prayer on their behalf, as if his last trial of all will be to take his stand on the side of his ‘torturer- comforters.’ It is true that this prayer is the first selfless act that Job has performed since his misfortunes overtook him—not that we much begrudge him the self-centeredness that has dominated his speech throughout the book. Perhaps his renewed orientation to the needs of others is the first sign that he has abandoned his inward-looking mourning and is ready to accept consolation. In any case, in the very act of offering his prayer on the friends’ behalf his own restoration is said to take effect: the Hebrew says, “Yahweh restored the fortunes of Job while he was praying for his friends” (not, as most versions, “when (or after) he had prayed for his friends”).” David J. A. Clines, Job 38–42, vol. 18B, Word Biblical Commentary (Nashville, TN: Thomas Nelson, 2011), 1235. Tim notes that the point of the story of Job is that he suffers unfairly, but the righteous sufferer is someone that God elevates to a place of authority, someone who God listens to when they intercede for others. In part 5 (60:00-end), Tim and Jon briefly recap the series as a whole. Thank you to all our supporters! Send us your questions for our Wisdom Q+R! You can email your audio question to info@jointhebibleproject.com. Show Produced by: Dan Gummel, Tim Mackie Show music: Defender Instrumental by Tents Sunshine by Seneca B Surf Report by Cloudchord Soul Food Horns levitating by intention_ In Your Heart by Distant.Io Show Resources: Jennie Barbour, The Story of Israel in the Book of Qoheleth. David J. A. Clines, Job 38–42, vol. 18B, Word Biblical Commentary (Nashville, TN: Thomas Nelson, 2011). The Bible Project video: How to Read the Wisdom Books of the Bible (https://www.youtube.com/watch?v=WJgt1vRkPbI) Powered and distributed by Simplecast.

In this engaging discussion, Dr. Haley Goranson Jacob, an Assistant Professor of Theology at Whitworth University, shares insights from her book on Paul's theology of glory in Romans. She explores the journey from medicine to biblical studies and how her faith shaped this path. The conversation dives into the transformative meanings of 'glory' in Christian tradition, the significance of Romans 8:28-30, and the call for believers to reflect God's image through holiness and compassionate engagement with their communities.

In part 1(0-15:50), the guys discuss the first major question about this book: Is Song of Songs truly wisdom literature? Tim notes that there are multiple levels of interpretation. The most obvious one views Song of Songs as semi-erotic love poetry. While this isn’t wrong, Tim notes that a deeper reading can metaphorically map the man and woman’s sexual love for one another onto the human pursuit and quest for wisdom. Jon says that this view of interpreting Song of Songs is new to him. The reason, Tim notes, is because modern biblical scholarship often tends to see only what it wants to see. Tim adds that multiple historical scholars note the double and triple meanings throughout the book. In part 2 (15:50-33:30), the guys dive into the book. Tim outlines a few basic facts about the book:  • The poems go back and forth between a man and woman: The man is called “king” (1:4, 12) and “shepherd” (1:7). • The name “Solomon” is never marked as a speaker, and the main question is whether the lover (“my beloved”), who is called “king” and “shepherd,” is Solomon or a distinct figure. Notice the word “beloved” (dod, דוד), spelled with the same letters as “David” (דוד), who was both a king and shepherd (whereas Solomon was only a king). • The woman is called “whom I love” and “the Shulamite” (which is the feminine of Solomon’s name. It would be similar in English to “Daniel” and “Danielle”). Tim cites Roland Murphy: “On one level, the [Song of Songs] is a collection of love songs. However, as edited [to be part of the Hebrew Bible], do these poems have a wisdom-character on another level of understanding? First, there is the fact that ancient Jewish tradition...attributed this work to Solomon (Song 1:1)... it was mean to be read as a work in the Solomonic wisdom tradition… [T]here is an affinity between wisdom and eros in the wisdom literature. The quest for wisdom is a quest for the beloved…. The language and imagery used to describe the pursuit of Lady Wisdom [in Proverbs 1-9] are drawn from the experience of love. The Song of Songs speaks of love between a man and a woman...it is by that very fact open to a wisdom interpretation. Wisdom is to be “found” (Prov 3:13; 8:17, 35), just as one “finds” a good wife (Prov 18:22; 31:10).... [Both] Wisdom and a wife are called “favor from the Lord” (Prov 8:35 and 18:22). The sage advises the youth to “obtain Wisdom,” to love and embrace her (Prov 4:6-8). The youth is to say, “Wisdom, you are my sister” (Prov 7:4), just as the beloved in the Song of Songs is called “my sister (Song 4:9-5:1)... It is precisely the link between eros and wisdom that opens the Song of Songs to another level of understanding. While it is not ‘wisdom literature,’ its echoes reach beyond human sexual love to remind one of the love of Lady Wisdom…” (Roland Murphy, The Tree of Life: An Exploration of Biblical Wisdom Literature, pp. 106-107.) In part 3 (33:30-47:00), Jon notes with this interpretation that the female character is the “divine” character. In most popular interpretations, Solomon is closer to the Christ figure, and the woman is as the Church—making the male the “divine” character. Tim then dives into the literary design of the book. The Song is designed as a symmetry (see the work of Cheryl Exum and William Shea). The Literary Macrostructure of Song of Songs: 1:2-2:7 Mutual Love
B. 2:8-17 Coming and Going C. 3:1-5 Dream 1: Lost and Found D. 3:6-11 Praise of Groom 1
E. 4:1-7 Praise of Bride 1
F. 4:8-15 Praise of Bride 2 G. 4:16 Invitation by Bride
G. Acceptance and Invitation by Groom and Divine Approbation C. 5:2-8 Dream 2: Found and Lost D. 5:9-6:3 Praise of Groom 2 E. 6:4-12 Praise of Bride 3 F. 7:1 Praise of Bride 4 B. 7:11-8:2 Going and Coming
8:3-14 Mutual Love (Chart by Richard M. Davidson) Tim points out that the first half explores the engagement, passion, and constant desire and pursuit of the lovers, though their embrace is cut short multiple times. The second half mirrors the first, but this time it depicts the royal wedding of Solomon and his Solomon-ess bride. The beloved is described in precisely the language of Lady Wisdom in Proverbs 1-9, the God-given wife in Proverbs 5, and the woman of valor in Proverbs 31 (see Claudia Camp, Wisdom and the Feminine in the Book of Proverbs). Verses like this can show how the corresponding language maps onto each other. Lady Wisdom in Proverbs

Proverbs 4:5-9
“Acquire wisdom! Acquire understanding!
Do not forget nor turn away from the words of my mouth.
Do not forsake her, and she will guard you;
Love her, and she will watch over you.
The beginning of wisdom is: Acquire wisdom;
And with all your acquiring, get understanding.
Prize her, and she will exalt you;
She will honor you if you embrace her.
She will place on your head a garland of grace;
She will present you with a crown of beauty.”
 The Beloved in Song of Songs Song 2:3-4, 6
“Like an apple tree among the trees of the forest,
So is my beloved among the young men.
In his shade I took great delight and sat down,
And his fruit was sweet to my taste.
He has brought me to his banquet hall,
And his banner over me is love….
Let his left hand be under my head
And his right hand embrace me.” Song 3:11
“Go forth, O daughters of Zion,
And gaze on King Solomon with the crown
With which his mother has crowned him
On the day of his wedding,
And on the day of his gladness of heart.” Tim notes that conversely, the beloved is also described in the language of the wayward woman in Proverbs 1-9. 
Wayward woman of Proverbs 1-9 
Proverbs 5:3 “For the lips of the strange woman drip with honey (נפת תטפנה שפתי זרה), and her mouth (חך) is smoother than oil.” 
Proverbs 7:6, 8
“The strange woman... the foreign woman whose words are smooth… A man passes through the street (שוק), and takes the way (דרך) to her house. 
Proverbs 7:13, 15, 17
“She grabs him and kisses him… ‘Therefore I have come out to meet you, to seek your presence earnestly, and I have found you…. I have sprinkled my bed with myrrh, aloe, and cinnamon.’” Compare those verses with the beloved in Song of Songs. 
Song 4:11 “O bride, your lips drip with honey (נפת תטפנה שפתותיך), honey and fat are under your tongue…”
 Song 3:2
“I arose and went around in the city, in the streets and squares, I sought the one my being loves…”
 Songs 3:1, 4
“On my bed at night, I sought the one my being loves, I sought him but could not find him… No sooner did I pass by them, then I found the one my being loves, and grabbed him and I did not let go….” Songs 1:16 “Behold, your beauty my companion...behold your beauty my beloved, so lovely, indeed our couch is luxuriant.” What is the point? It’s as if the beloved represented the healing of the wayward woman into one ultimate lover. The ideal Solomon is converted from a lover of many women into a lover of one, reversing the fall of Adam and Eve, Yahweh and Israel, Solomon and his many wives. Lady Wisdom (who we met in Proverbs) is finally embraced by the son of David. She is constantly searching for her lover (as Lady Wisdom searches in Prov. 1-9). In part 4 (47:00-52:30), Jon comments that to him, the human sexual drive is confusing, especially when viewed in a Christian lens. How do you map a biological longing for sex onto a book like Song of Songs? 
Tim says that the desire is sexual, but it’s also more than sexual. It’s a desire to know and be known., to become one with something and someone. It’s a desire for unity. Humanity’s desire for sex, Tim compares, is analogous to our desire for wisdom and unity. In part 5 (52:30-end), Tim cites scholar Peter Leithart as a helpful resource to learn more about Song of Songs. Tim closes the episode with a quote from scholar Ellen Davis: 
“Loss of intimacy is exactly what happened in Eden. Eden was the place where God was most intimate with humanity. Witness God “taking a walk in the garden in the breezy part of the day” (Gen. 3:8), obviously expecting to have the humans for company, and calling out—“Where are you?”—when they do not appear. There is good reason to imagine that God intended to impart wisdom to humanity on those walks, little by little. But when Eve and Adam disregarded God and tried the direct route to “knowledge of good and evil,” the immediate result was not literal death. Rather, it was distrust breaking into the relationship between God and humanity. It was blame erupting between man and woman (Gen. 3:12) and the onset of a long-term imbalance of power between them (Gen. 3:16). It was a curse on the fertile soil and enmity between the woman’s seed and the snake’s (Gen. 3:15, 17).... The exile from Eden represents the loss of intimacy in three primary spheres of relationship: between God and humanity, between woman and man, and between human and nonhuman creation. Correspondingly, the Song uses language to evoke a vision of healing in all three areas. More accurately, it reuses language from other parts of Scripture; verbal echoes explicitly connect the garden of the lovers with the two earlier gardens, that of Eden and of Israel’s temple.” (Ellen Davis, “Reading the Song of Songs Iconographically,” pg. 179) Thank you to all our supporters! Show Resources:  • Peter Leithart Podcasts on Song of Songs (https://www.theopolispodcast.com/episodes) • Ellen Davis, “Reading the Song of Songs Iconographically” • Claudia Camp, Wisdom and the Feminine in the Book of Proverbs • Cheryl Exum, Song of Songs: A Commentary • Roland Murphy, The Tree of Life: An Exploration of Biblical Wisdom Literature Show Music:  • Defender Instrumental by Tents • Identity by B-Side • albatros by plusma • faces by knowmadic • Aerocity by Cold Weather Kids • Some music brought to you by the generous folks at chillhop music. Chillhop.com Show Produced by: Dan Gummel, Jon Collins Powered and distributed by Simplecast.