Ryan and Brian's Bible Bistro

OverviewRyan and Brian launch a fresh series on the Sermon on the Mount (Matthew 5–7), Jesus' iconic teaching on kingdom living. Often quoted but rarely lived out, it calls for radical repentance (metanoia: heart/mind shift to action) and distinctiveness from "hypocrites" and "pagans" (e.g., no showy prayers or fasting in Matt. 6:5–8, 16). They cover intro context, Jesus' authority, and the first four Beatitudes as a Godward progression.Key Discussion HighlightsSermon Essentials: Full red-letter discourse (ch. 5–7); contrasts John's back-and-forth dialogues and Luke's Sermon on the Plain. Likely Matthew's memorable summary—not verbatim—but stresses doing over hearing (Matt. 7:24–29: wise builder on rock vs. fool on sand). Crowds follow post-sermon, amazed by Jesus' authority (7:28–29).Setting & Echoes: Jesus ascends mountainside amid crowds, evoking Moses at Sinai (law mediated) but speaking directly as living Word—no barriers. Ties to OT: distinct people (e.g., no pagan practices like raisin cakes).Kingdom Ethics: Draws from law (from above), prophets (future hope), wisdom (human observation). Frames as loving God/neighbor (Matt. 22:34–40). First four Beatitudes focus on God-relationship; latter four on others. Quotes: John Stott (familiar yet least obeyed); Stanley Hauerwas (new age realized now).Beatitudes Breakdown (Matt. 5:3–6): Paradoxical "blessed" (makarioi: flourishing in God's favor, not mere happiness). Describes kingdom citizens' traits—calling all to repent toward these:Poor in spirit (v. 3): Recognizing spiritual poverty/utter dependence on God (vs. wealth as "blessing" in culture; cf. Luke 6:20's "poor"). Promise: Theirs is the kingdom of heaven.Those who mourn (v. 4): Grief over personal sin/failure (e.g., tax collector's humility in Luke 18:9–14 vs. Pharisee's self-righteousness). Promise: They will be comforted.The meek (v. 5): Humility/gentleness (praus: not weakness, but not self-important—like Jesus in Phil. 2 or silent before accusers). Contrasts Roman power. Promise: They will inherit the earth. (Martyn Lloyd-Jones: true self-view expressed humbly.)Hunger/thirst for righteousness (v. 6): Deep craving for justice/rightness (like desert thirst satisfied). Promise: They will be filled.Progression: Spiritual poverty → mourning sin → meek approach → desiring God's righteousness.Resources MentionedBooks: The Message of the Sermon on the Mount by John Stott; Sermon on the Mount (Story of God Commentary) by Scot McKnight (narrative flow, ethical models).Key Verses: Matt. 5:1–2; 6:5–8,16; 7:24–29; 22:34–40; Luke 18:9–14 (Pharisee/tax collector).Next EpisodeBeatitudes 5–8: Mercy, pure in heart, peacemakers, persecuted—shifting to loving others as kingdom ambassadors.

In this episode of Ryan & Brian's Bible Bistro, Ryan and Brian explore the concept of "glory" in Paul’s writings, building on Brian’s paper on 2 Corinthians 4:16-18 and insights from Haley Goranson Jacob’s Conformed to the Image of His Son. They dig into the theological depth of doxa (glory) and its implications for Christian life.Key Points:What is Glory? The Greek doxa (glory) and doxazo (to glorify) are central in Paul’s writings, especially in 2 Corinthians 3-4. Glory is more than splendor—it’s tied to honor, authority, and God’s redemptive acts.Old Testament Context: The Hebrew kavod (weight) links glory to reputation or ruling authority (e.g., kings, the temple). God’s glory appears in theophanies (burning bush) or redemptive acts.Paul’s Framework: Paul echoes Psalm 8 and Genesis 1-3. Humanity was created to rule creation with glory (Psalm 8), but sin led to its loss (Romans 3:23). In Christ, believers are restored to “functional glory” (Romans 8:29-30).Key Texts:Romans 8:18-30: Believers are co-heirs with Christ, glorified to rule in God’s kingdom.2 Corinthians 3:18: Transformation into Christ’s image with ever-increasing glory.Daniel 7:9-14: The Son of Man receives glory and authority.Romans 1:21-23: Humanity exchanged God’s glory for idols.Implications: Glorification is both now (living out God’s kingdom) and future (consummated at Christ’s return). Believers reflect Christ’s cruciform glory through service (Philippians 2).Why Listen? This concise yet rich discussion unravels Paul’s theology of glory, connecting Old Testament roots to Christian calling. Perfect for anyone seeking a deeper understanding of Scripture.Support Us:Visit thebiblebistro.com to listen, share, or donate.Leave a review on Apple Podcasts or like to boost our reach.Share with friends to spread the conversation.

In this episode of Ryan and Brian's Bible Bistro, the hosts dive into a deep exploration of 2 Corinthians 4:16-18, focusing on the intriguing phrase, "we fix our eyes not on what is seen, but on what is unseen." Brian shares insights from his recent study, unraveling the paradox of seeing the unseen and its significance in Paul’s theology. From the contrast of the inner and outer person to the eternal weight of glory versus light and momentary troubles, this episode uncovers how Paul’s message encourages believers to focus on the eternal through the lens of the gospel. The discussion connects themes of sight, blindness, and glory across the New Testament, drawing parallels with the Gospel of John, Hebrews, and Colossians. Ryan and Brian also explore how living a cruciform life—modeled after Jesus’ self-sacrifice—reveals God’s glory in a secular age. Tune in for a thought-provoking conversation about faith, perseverance, and the transformative power of the unseen. Visit thebiblebistro.com for more episodes and to support the podcast!

In this episode of Ryan & Brian’s Bible Bistro, Brian flies solo (no co-host required!) and sits down with Dr. Matthew Bates, Professor of New Testament at Northern Seminary and award-winning author of Why the Gospel?, Gospel Allegiance, and Beyond the Salvation Wars.Together, they explore:What it really means to say “Jesus is the Christ” — and why it’s a royal proclamation, not just a religious label.How the Greek word pistis reshapes our understanding of “faith” as allegiance, loyalty, and faithfulness to King Jesus.Why salvation and discipleship can’t be separated — and how this changes the way we practice our faith.The difference between the gospel itself and the benefits of the gospel.How the incarnation, resurrection, ascension, and enthronement of Jesus each form essential parts of the good news.Insights from Bates’s latest work, Beyond the Salvation Wars, and the push for a unity-centered, truth-rooted vision of the church.You’ll also hear stories of how Bates’s academic journey (from Notre Dame to teaching at a Catholic university, and now Northern Seminary) shaped his theology, plus a look ahead at his upcoming book, Christ Formed.

In this episode of Ryan and Brian’s Bible Bistro, we welcome Dr. Jason Staples, Assistant Teaching Professor in the Department of Philosophy and Religious Studies at NC State University. Dr. Staples’ expertise spans biblical literature, early Judaism, Christian origins, ethics, and more—but today we’re diving deep into his groundbreaking book, Paul and the Resurrection of Israel.Jason shares how his research challenges the assumption that Paul’s mission to the Gentiles conflicted with his vision for Israel. Instead, he lays out a compelling case that Paul’s gospel flows directly from Israel’s restoration promises, redefining how we understand “Israel” in the New Testament.We explore:The core thesis of Paul and the Resurrection of Israel and how it reframes Paul’s theology.Why “Israel” in Paul’s writings often means more than just “the Jews.”How Old Testament prophecies about the Northern Kingdom connect to Paul’s Gentile mission.The “potter and clay” metaphor in Romans 9—and why our modern reading might miss Paul’s point.How Matthew’s “lost sheep of the house of Israel” fits into the bigger gospel narrative.Why understanding the ancient craft of pottery can improve our biblical interpretation.Jason’s upcoming projects, including a more accessible version of his Paul book and a study on C.S. Lewis’ use of Scripture.Whether you’re a pastor, Bible study leader, or a curious student of Scripture, this conversation will deepen your appreciation for Paul’s coherence, God’s faithfulness, and the beauty of biblical narrative.

🎙️ Episode Summary:Welcome back to the Bistro! In this deep-dive episode, Ryan and Brian return from their summer break to explore a provocative theological question: What does Paul mean when he says Christ is the “end” or “culmination” of the law? Drawing from Jason Staples’ book, Paul and the Resurrection of Israel, they unpack Romans 10 and connect it to key Old Testament texts—especially Deuteronomy 30 and 34.You’ll hear how Staples’ thesis reshapes the way we think about “Israel,” the Gentiles, exile, righteousness, and the role of the Messiah in fulfilling the law—not just ending it. From linguistic nuance in the word telos to fascinating textual parallels, this is a Bible-nerd dream episode you won’t want to miss.📘 Main Topics Covered:📚 Preview of Upcoming Guest: Dr. Jason Staples, author of Paul and the Resurrection of Israel🧠 Romans 10:4 – “Christ is the end of the law” – Is telos best translated as “end,” “goal,” or “culmination”?📖 Deuteronomy Connections – How Deuteronomy 30 and 34 inform Paul’s theology🇮🇱 Israel vs. Jews in Paul’s Letters – Staples’ argument about Israel referring to the northern tribes in exile🌍 Gentiles as a Reformed Israel – How Paul’s mission to the Gentiles may fulfill the promise to regather all of Israel🕊️ Transformation by the Spirit – New covenant imagery from Jeremiah and 2 Corinthians 3🔥 Mount Sinai Revisited – Did the people refuse to meet with God directly?👀 Face-to-Face With God – From veiled glory to unveiled transformation🧩 Key Scriptures:Romans 10:1–13 – Paul’s use of Deuteronomy and the meaning of righteousnessDeuteronomy 30 & 34 – Life, death, the giving of the law, and Moses’ final words2 Corinthians 3 – Moses’ veil, transformation by the Spirit, and the unveiled faceExodus 20 – Israel’s fear of hearing God’s voice directlyDeuteronomy 18 – The promised prophet like Moses🔍 Takeaways:Paul’s use of “Israelite” is deliberate and theological—often distinct from “Jew”Christ doesn’t just end the law—he fulfills and transforms itThe Spirit’s arrival is key to true obedience and righteousnessThe Gentile mission is deeply tied to God’s promise to regather all of IsraelSeeing God’s glory face-to-face was always the goal—but now, in Christ, it’s reality👥 Who Should Listen:Bible teachers, preachers, and theology studentsFans of Pauline theology or biblical theologyReaders of N.T. Wright, Michael Gorman, or Craig KeenerAnyone interested in Second Temple literature and Jewish-Christian dialogue🎧 Coming Soon:Dr. Jason Staples joins the Bistro to unpack his book firsthand and talk about what it means for how we read Paul, Israel, and the church today.

Overview:In this episode, Ryan and Brian return after a brief hiatus to dive into the topic of breaks in Scripture—chapter, verse, paragraph, and section breaks—and how these editorial additions impact the way we read and interpret the Bible. They discuss the historical origins of these breaks, their purpose, and how they can sometimes obscure the original flow of the text. Using examples from John, Matthew, Isaiah, Philippians, and Colossians, they highlight “bad breaks” and offer practical strategies for reading Scripture more holistically.Key Topics Discussed:Life Updates:Brian shares his experience at Northern Seminary, meeting his doctoral cohort, and taking a class with Matthew Bates, author of Gospel Allegiance and Beyond the Salvation War. Bates has promised to join the podcast in July.Ryan discusses his ongoing classes, including a deep-dive exegetical study of Philippians, which inspired this episode’s topic.Both hosts have been busy with school, leading to a brief podcast break, but they’re excited to be back.Historical Context of Breaks in Scripture:New Testament: Originally written without breaks, punctuation, or chapters, using conjunctions like kai (and) and de (but) to structure sentences.Old Testament: Some books, like Psalms, had natural breaks, but most chapter breaks were added in the 13th century by Stephen Langton, Archbishop of Canterbury. Verses were introduced in the late 16th century, with the Geneva Bible (c. 1607) being the first to include them.Purpose: Chapters and verses were added to make referencing easier (e.g., John 3:16), but they can sometimes disrupt the text’s flow.King James Version (1611): Early adoption of chapter and verse divisions, which explains why some verses are “missing” in modern translations due to improved textual criticism.Types of Breaks and Their Impact:Chapter Breaks: Can seem arbitrary, as humorously attributed to Langton’s “horseback” decisions.Paragraph Breaks: Editorial decisions in Greek texts (e.g., Nestle-Aland 28, UBS 5) and English translations (e.g., NIV) that vary and affect interpretation.Section Breaks: Headings in modern Bibles, added by editors, can influence how readers group and understand passages.Examples of “Bad Breaks” in Scripture:John 20:24-31 (Doubting Thomas):A section break after verse 29 separates Thomas’s story from the Gospel’s purpose statement (verses 30-31). Reading them together shows Thomas as a negative example, encouraging readers to believe without seeing, based on reliable testimony.Key Insight: Section headings can disconnect related thoughts, obscuring the author’s intent.Matthew 24-25 (Jesus’ Teaching on the Second Coming):The chapter break between 24:51 and 25:1 disrupts a continuous teaching about faithfulness and preparedness. The parable of the virgins (25:1-13) logically follows the servant parable (24:45-51).Key Insight: Chapter breaks can fragment unified discourses, missing the broader context.Isaiah 52:13-53:3 (Suffering Servant):The chapter break between 52:15 and 53:1 splits the introduction of the servant (52:13-15) from the description (53:1-3), which is part of the same discourse.Key Insight: Reading across chapter breaks reveals the full context of familiar passages.Philippians 1:12-15 (Paul’s Chains):A chapter break at verse 15 disconnects Paul’s discussion of his imprisonment advancing the gospel (1:12-14) from the motives of preachers (1:15). Without the break, it’s clearer that “some” preaching out of envy and rivalry are insiders, possibly motivated by financial jealousy.Key Insight: Paragraph and chapter breaks can create false pauses, altering interpretation.Colossians 1:9-15 (Paul’s Prayer):English translations combine long Greek sentences, ignoring full stops in the Greek text (e.g., after “endurance and patience” in 1:11). A semicolon in 1:14-15 connects the Son’s redemption to His divine image, which English breaks obscure.Key Insight: Sentence structure in the original Greek can reveal connections lost in translation.Strategies for Reading Scripture Holistically:Use Reader’s Bibles: These remove verse numbers, though chapter breaks may remain.Remove Breaks Manually: Copy text into a document, strip out chapter and verse markers, and read as a single unit.Adjust Bible Software Settings: Tools like Logos allow users to hide verse and chapter breaks for a cleaner reading experience.Read Large Sections: Treat breaks with skepticism and look for logical connections (e.g., “therefore,” “however”).Consider Context: The smaller the passage, the more critical the surrounding context becomes.Compare Translations: Differences in wording or breaks highlight areas for deeper study.Read Aloud or Listen: Oral reading or audio Bibles can reveal repeated phrases, puns, or narrative flow missed in silent reading.Use Tools like Logos: Bible software offers flexibility for studying texts without artificial breaks.Closing Thoughts:Ryan and Brian emphasize the oral nature of ancient texts, encouraging listeners to hear Scripture as it was originally shared.They invite feedback on topics or examples of problematic breaks and recommend resources like Reader’s Bibles.The hosts reaffirm their commitment to the podcast despite busy schedules and encourage listeners to share and support the show.Resources Mentioned:Books:Gospel Allegiance by Matthew BatesBeyond the Salvation War by Matthew BatesThe Unseen Realm (discussed in a previous two-part episode)Bible Editions:Nestle-Aland 28 (Greek New Testament)UBS 5 (United Bible Societies Greek New Testament)New International Version (NIV)Geneva Bible (c. 1607)King James Version (1611)Reader’s BiblesTools:Logos Bible SoftwareWebsite: thebiblebistro.com – Support the podcast, explore recommended resources, or contact the hosts.Contact and Support:Feedback: Reach out with questions, topic suggestions, or examples of Scripture breaks via thebiblebistro.com.Support: Contribute monthly or check out the bookstore for recommended resources at thebiblebistro.com.Share: Spread the word if you find the podcast helpful!

In this episode, Ryan and Brian continue their discussion of Michael Heiser’s The Unseen Realm, shifting focus from the Old Testament to the New Testament. They explore Heiser’s “Deuteronomy 32 worldview,” which emphasizes spiritual beings, the Divine Council, and Jesus’ mission to reclaim authority over the nations. The hosts dive into key New Testament passages, connecting them to Heiser’s thesis about spiritual warfare, the role of demons, and the significance of Jesus’ actions in the Gospels.Key Topics Discussed:The Divine Council and Deuteronomy 32 WorldviewRecap of Heiser’s concept of the Divine Council: spiritual beings in God’s presence, referenced in Psalms and Deuteronomy, who witness and participate in God’s dominion.Heiser’s “Deuteronomy 32 worldview” ties to Genesis 11 (Tower of Babel) and the Table of Nations in Genesis 10, where 70 nations are assigned to spiritual beings, while Israel remains under Yahweh’s direct authority.Discussion of how this worldview shapes the understanding of spiritual dynamics in both Testaments.Jesus and the Twelve DisciplesThe hosts explore the symbolic significance of Jesus choosing 12 disciples, representing the 12 tribes of Israel (Mark 6:7-13).Jesus sends the 12 out with authority over impure spirits, a mission tied to preaching repentance and healing.Casting out demons is noted as unique to Jesus’ ministry, absent in early Judaism and the Old Testament, suggesting a spiritual confrontation stirred by the announcement of God’s kingdom.The Sending of the 70 (or 72)In Luke 10:1, Jesus sends out 70 (or 72, depending on the manuscript) disciples, which Heiser connects to the 70 nations in Genesis 10.This act symbolizes Jesus’ authority over all nations, not just Israel, as a spiritual offensive against the powers assigned to those nations.The disciples return, reporting that “even the demons submit to your name” (Luke 10:17), prompting Jesus’ declaration: “I saw Satan fall like lightning from heaven” (Luke 10:18).Jesus emphasizes rejoicing in salvation (“your names are written in heaven”) over power over spirits.Hades and Spiritual WarfareDiscussion of Hades as both the underworld and a Greek god, referenced in Revelation 6:8 (the pale horse and rider named Death, followed by Hades).Connection to Matthew 16:13-20, where Jesus, at Caesarea Philippi (near Mount Bashan, a place of pagan worship), declares, “On this rock, I will build my church, and the gates of Hades will not overcome it.”Heiser interprets this as an offensive move: the church will break down the defensive “gates” of false gods, not merely resist them.The Transfiguration (Matthew 17) is also linked to this location, reinforcing Jesus’ authority over spiritual realms.Paul’s Perspective on Spiritual RealitiesIn 1 Corinthians 2:6-10, Paul speaks of “the rulers of this age” who did not understand God’s mystery, leading to Jesus’ crucifixion. Heiser suggests these rulers are spiritual beings, not just human authorities, defeated through Jesus’ death and resurrection.Ephesians 6:10-12 (the armor of God) emphasizes the battle against “spiritual forces of evil in the heavenly realms,” aligning with Heiser’s view of ongoing spiritual warfare.1 Corinthians 10:18-21 connects idol worship to “demons” (Greek: daimonion), which could also mean “gods” in the Septuagint (Deuteronomy 32:17). Paul warns against participating in sacrifices to these entities.1 Peter and the Imprisoned Spirits1 Peter 3:18-22 discusses Jesus’ proclamation to “imprisoned spirits” after his resurrection, which Heiser ties to Genesis 6 and the Book of Enoch (fallen spiritual beings and the Nephilim).This proclamation signifies Jesus’ victory over these rebellious spirits, with his exaltation placing all “angels, authorities, and powers” in submission to him.Baptism is framed as spiritual warfare, a pledge of allegiance to Jesus’ side against evil forces.Cultural Context and Modern MisunderstandingsThe hosts emphasize the importance of understanding the first-century worldview, where idols and gods were part of daily life (e.g., statues in Corinth and Ephesus).Modern readers often misinterpret terms like “demon” due to Hollywood or later cultural influences (e.g., Dante’s Inferno).Heiser’s work encourages readers to rethink familiar passages through the lens of the original audience’s spiritual worldview.Key Takeaways:Heiser’s The Unseen Realm provides explanatory power for New Testament passages by connecting them to Old Testament concepts like the Divine Council and the 70 nations.Jesus’ actions (choosing the 12, sending the 70, confronting Hades) are seen as a spiritual offensive to reclaim authority from rebellious spiritual beings.Paul and Peter’s writings reflect a worldview where spiritual forces, not just human ones, are at play, with Jesus’ death and resurrection as the decisive victory.The book challenges modern readers to reexamine scripture with the cultural and spiritual context of the biblical authors.Resources Mentioned:The Unseen Realm by Michael HeiserPaul and the Resurrection of Israel by Jason Staples (potential future guest)The Bible Bistro website: thebiblebistro.com for book recommendations and ways to support the podcast.

In this episode of Ryan and Brian’s Bible Bistro, the hosts dive into The Unseen Realm by Michael Heiser, focusing on Old Testament themes. Heiser’s “Deuteronomy 32 worldview” explores a divine council of spiritual beings (Elohim) surrounding God, distinct from polytheism. Key passages like Psalm 82:1, Genesis 6:1-4, and Deuteronomy 32:8 highlight rebellions (Fall, Nephilim, Tower of Babel) and cosmic geography, where Israel’s land is uniquely tied to Yahweh. Naaman’s request for Israelite soil (2 Kings 5) underscores this. Heiser’s framework, rooted in ancient context, clarifies “weird” texts but requires caution due to speculative elements. Part 2 will cover New Testament applications.Overview of The Unseen RealmCore Thesis: Heiser proposes a “Deuteronomy 32 worldview,” emphasizing a divine council of spiritual beings (Elohim) that God interacts with, distinct from polytheism.Heiser’s Background: His interest sparked as a PhD student when reading Psalm 82:1, which mentions God judging “among the gods” (Elohim, a plural Hebrew term).Writing Style: Heiser leans into “weird” or overlooked passages (e.g., Genesis 6:1-4), offering fresh interpretations grounded in biblical languages and ancient Near Eastern context.Audience Appeal: Engages readers unfamiliar with scholarly study through accessible writing, YouTube presence, and podcasts.Key Old Testament Concepts DiscussedThe Divine Council (Psalm 82:1)Text: “God presides in the great assembly; he renders judgment among the gods” (Elohim).Explanation: Elohim can mean God or spiritual beings, depending on context. Heiser argues this passage depicts God surrounded by a council of spiritual beings (not gods in a polytheistic sense).Key Idea: God is unique, but other spiritual beings exist, serving advisory roles, not as equals. Heiser emphasizes, “There is no Elohim like Yahweh.”Deuteronomy 32 Worldview (Deuteronomy 32:8)Text: “When the Most High gave the nations their inheritance… he set up boundaries for the peoples according to the number of the sons of God” (Dead Sea Scrolls/Septuagint reading).Context: Refers to the Tower of Babel (Genesis 11), where God divided nations and assigned spiritual beings (“sons of God”) to oversee them.Implications: These beings rebelled, leading to judgment (Psalm 82). This explains why nations worshipped other gods, tied to spiritual rebellion.Textual Note: The Masoretic Text reads “sons of Israel,” but earlier texts (Dead Sea Scrolls, Septuagint) support “sons of God,” a more difficult but likely original reading.Three Rebellions in GenesisFall (Genesis 3): The serpent, a rebellious spiritual being, deceives humanity, opposing God’s plan for humans to rule the earth.Sons of God and Nephilim (Genesis 6:1-4): Spiritual beings (“sons of God”) intermarry with human women, producing Nephilim (giants), leading to increased wickedness and the flood.Tower of Babel (Genesis 11): Humanity rebels by building a ziggurat to reach the heavens, defying God’s command to spread out. God divides nations and assigns spiritual beings (Deuteronomy 32:8).Cosmic GeographyConcept: The land of Israel is uniquely tied to Yahweh’s presence, distinct from other nations under rebellious spiritual beings.Example: Naaman’s Story (2 Kings 5:14-17):Naaman, a Syrian general, is healed of leprosy by dipping in the Jordan River and requests Israelite soil to worship Yahweh.Heiser interprets this as Naaman believing Israel’s land is spiritually significant for worshipping the true God.Mindset: Ancient readers saw the spiritual and physical realms as interconnected, unlike modern insulated views.Spiritual Beings and NationsDaniel 10:12-14: A spiritual being is delayed by the “prince of Persia” (a rebellious spiritual being), requiring Michael’s intervention.Job 1:6: The “sons of God” (not “angels” in Hebrew) present themselves before God, with Satan (the adversary) among them.Terminology Note: Heiser critiques translating “sons of God” as “angels” (malak = messenger), as it obscures their distinct roles.Stars as Spiritual Beings (Job 38:4-7)Text: Morning stars and “angels” (sons of God) rejoice as God creates the earth.Interpretation: Stars symbolize spiritual beings, present as witnesses to creation, not active participants.Cultural Context: Ancient Israelites viewed stars as spiritual entities, a perspective Heiser encourages modern readers to adopt.Angel of Yahweh and Two PowersConcept: The “angel of the Lord” (e.g., in Abraham’s story) may represent God physically, distinct from Yahweh yet interacting with Him.Two Powers Theology: Heiser suggests this was an accepted Jewish idea until post-New Testament, when it was rejected due to Christian Trinitarianism.Implication: Lays groundwork for New Testament Trinitarian concepts without reading the Trinity back into the Old Testament.Additional NotesMountains in Heiser’s Framework:Mountains (e.g., Bashan) are significant as places to meet God or as strongholds of spiritual evil (tied to Ugaritic texts).The “heights of the north” symbolize enemy origins, both physically (Assyria, Babylon) and spiritually.Use of 1 Enoch: Heiser gives credibility to 1 Enoch’s angelology, seeing it as aligning with his divine council framework (to be explored further in Part 2).Ugaritic Texts: Heiser uses Canaanite religious texts to illuminate Old Testament contexts, particularly spiritual beings and divine councils.Discussion PointsExplanatory Power: Heiser’s framework clarifies “weird” passages (e.g., Genesis 6, Naaman’s dirt) by rooting them in ancient worldviews.Speculative Elements: Some interpretations (e.g., assigning spiritual beings to nations) are speculative, requiring caution when building further arguments.Orthodoxy: Heiser’s views are considered orthodox by Old Testament scholars, not denying core doctrines like God’s uniqueness or Jesus’ deity.Critique: Some scholars note Heiser’s confidence in speculative ideas, suggesting a more contingent approach to certain claims.Resources and LinksBook: Purchase The Unseen Realm via the podcast’s bookstore at thebiblebeeshow.com (supports the show with a small Amazon commission).Follow the Show:Socials: The Bible Bistro on Facebook and InstagramApple Podcasts: Subscribe and leave a reviewNext Episode: Part 2 will explore Heiser’s New Testament applications, including spiritual beings, stars, and Trinitarian implications.Stay curious, keep exploring, and join us at the Bible Bistro next week!

Overview:In this episode, Ryan and Brian dive into a recent Christianity Today article by Daniel Silliman that sparked controversy by discussing scholar Jeffrey Paul Garcia’s research suggesting Jesus’ crucifixion may not have involved nails. The hosts explore the article’s implications, the role of biblical scholarship, and the historical and archaeological evidence surrounding crucifixion. They also reflect on the importance of careful scholarship and its presentation to the public.Key Topics Discussed:Introduction to the Christianity Today ArticleArticle by Daniel Silliman references Jeffrey Garcia’s research, which proposes that ropes, not nails, may have been used in Jesus’ crucifixion.Published around Easter, leading to a firestorm of responses due to its timing and implications.Ryan notes he heard Garcia present this paper at the Society of Biblical Literature (SBL) meeting in 2006, highlighting the slow dissemination of scholarly work.Context of Biblical ScholarshipRyan defines a scholar as someone deeply engaged in study, emphasizing that it’s not an elite category but a commitment to rigorous inquiry.Describes the SBL as a diverse gathering of scholars, including conservatives, nonbelievers, and others, studying Christian, Hebrew, and intertestamental texts.Contrasts how ideas are received in scholarly settings versus congregational ones, noting the skepticism scholars face at SBL.The Article’s Claims and EvidenceGarcia’s argument: Nails are not explicitly mentioned in the Synoptic Gospels (Matthew, Mark, Luke), and some ancient sources suggest ropes were used in crucifixions.Ryan counters with literary evidence:John 20 explicitly mentions nail marks in Jesus’ hands (verses 25, 27).Luke 24:39-40 implies wounds in Jesus’ hands and feet, supporting the nail narrative.Archaeological evidence:Yohanan’s skeleton (found in Jerusalem post-Six Days War) with a nail in the heel bone, suggesting nails were used.Govello skeleton in Italy, another crucified individual with ankle damage.Nails were often reused due to the value of iron, explaining scarce archaeological remains.Ancient Roman inscription lists nails as essential for crucifixion, reinforcing their use.Response to the ArticleChristianity Today’s evangelical roots (founded with Billy Graham’s involvement) make the article’s publication surprising, as it was perceived to question scriptural inerrancy.Silliman issued an apology, admitting he didn’t consider John 20 or the impact on readers’ views of inerrancy.Ryan and Brian critique the article’s presentation in a popular outlet, which may lack the scholarly nuance needed for such claims.Historical and Archaeological Insights on CrucifixionRyan references Martin Hengel’s book, Crucifixion in the Ancient World and the Folly of the Message of the Cross, which details the widespread use of crucifixion by Romans.Crucifixion was not just execution but public humiliation, often near roads for visibility.Variations in crucifixion methods:Crosses were likely lower than depicted in media.Shapes varied (e.g., capital T vs. small t).Some were crucified post-mortem for display.Example: Peter’s upside-down crucifixion per church tradition.Yohanan’s leg fractures were likely post-mortem, not evidence of crurifragium (leg-breaking to hasten death), as initially thought.The Role of Scholarship in FaithRyan defends historical scholarship, arguing it can uncover details in the text that enhance understanding, even if it challenges traditional views.Examples of scholarship reshaping views:The “inn” in Jesus’ birth narrative may have been a family home’s animal area, not a commercial inn.The Pericope Adulterae (John 8) may have been added later, not removed.Emphasizes the need for careful scholarship that respects faith and avoids sensationalism.New discoveries (e.g., Dead Sea Scrolls, Yohanan’s skeleton) continue to refine biblical understanding, unlike in Luther’s or Calvin’s time.TakeawaysScholarship has a rightful place in the Christian community but must be conducted and presented thoughtfully.Historical inquiry can deepen faith by revealing new textual insights, but it requires balancing evidence with belief.Public outlets like Christianity Today should consider their audience when presenting complex scholarly ideas.