Ryan and Brian's Bible Bistro

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.

Episode Overview:Welcome back to Ryan and Brian’s Bible Bistro, where hosts Ryan and Brian dive into the Bible, theology, and all things pertaining to the Christian faith. Recorded during Holy Week, this episode explores the story of Malchus, the servant of the high priest, and discusses encouraging trends in Christian faith globally. From historical insights to modern revivals, Ryan and Brian cover it all with their signature wit and wisdom.Timestamps & Topics:[00:00 - 03:30] Introduction and BanterRyan and Brian kick off with playful banter about Brian’s “conversion” to the word “pertaining.”Setting the scene: It’s Holy Week, recorded the day after Palm Sunday, with Easter approaching.[03:30 - 06:00] Holy Week ContextBrian shares his busy schedule as a pastor, preparing for a unique Maundy Thursday service and Easter celebrations.The episode will cover two main topics: a biblical reflection for Holy Week and a discussion on current trends in Christianity.[06:00 - 28:00] The Story of MalchusFocus on Malchus, the servant of the high priest, whose ear is cut off during Jesus’ arrest in the Garden of Gethsemane.Examination of the account across all four Gospels:Mark 14:47: An unnamed person cuts off the servant’s ear; Jesus rebukes the action (Mark 14:48).Matthew 26:50-51: Similar account, with Jesus saying, “All who draw the sword will die by the sword” (Matthew 26:52).Luke 22:49-51: Adds that Jesus heals the servant’s ear, still unnamed.John 18:10-11: Names the servant as Malchus and the disciple as Simon Peter; Jesus commands Peter to put away his sword.Discussion on why details differ:Traditional view: Later Gospels add details for verisimilitude.N.T. Wright’s perspective: Gospel writers interacted, emphasizing different aspects.Scholarly insights from Richard Bauckham’s book (Jesus and the Eyewitnesses):Anonymity in earlier Gospels (Mark, Matthew, Luke) may have protected early Christians, like Malchus, from persecution.Naming in John could indicate safety or recognition of Malchus as a believer.Theories suggest Malchus became a Christian after Jesus healed him, supported by early church traditions.Criteria for authenticity:Multiple attestation (all four Gospels include the story).Criterion of embarrassment (Peter’s rebuke reflects poorly on him, suggesting authenticity).Connection to Holy Week: Jesus’ call to avoid violence and embrace a “cruciform life” of sacrifice.[28:00 - 50:00] Resurgence of Christian FaithThree encouraging studies highlight a revival in Christianity:UK Bible Society Report (The Quiet Revival):Interview with Dr. Rhiannon McAleer, Director of Research.Church attendance in England and Wales has grown, especially among Gen Z.Stats: Young men’s attendance up from 4% to 21% (2018–present), young women from 3% to 12%.Quote from Dr. Rob Barward-Simmons: Church offers meaning amidst mental health struggles, loneliness, and loss of purpose.Barna Group Study (US):66% of U.S. adults report a personal commitment to Jesus, up 12% since 2021.Gen Z men show a 15% increase in commitment (2019–2025).David Kinnaman’s Faith for Exiles: “This is the clearest trend we’ve seen in more than a decade pointing to spiritual renewal.”Ryan Burge notes a plateau and slight decline in “nones” (religiously unaffiliated).Voice of the Martyrs Report (Iran):Despite persecution, Iran has one of the fastest-growing Christian populations.Reports of 1 million Muslims converting to Christianity; 50,000–75,000 mosques closing.Underground churches thrive despite arrests and beatings.Accounts of visions and dreams of Jesus leading Muslims to faith.Reflections:Justin Brierley’s Surprising Rebirth of Belief in God: Christianity as a “last choice” after rejecting superficial versions.Andrew Root’s emphasis: Church growth stems from connection to Christ and community, not programming.Tertullian’s quote (Apologeticus 50:13): “The blood of Christians is seed,” linking persecution to growth.Testimony of Yasser Eric:Former Sudanese Muslim, converted through a miraculous healing and an audible voice of Jesus.Now an Anglican bishop overseeing Muslim converts to Christianity.[50:00 - End] Closing ThoughtsRyan and Brian reflect on the hope these trends bring and the call to live faithfully, as seen in 1 Peter’s exile imagery.Encouragement to embrace purpose and meaning through faith, even in a complacent West.A lighthearted jab at Ryan’s “omniscience” and a call to support the podcast.Resources Mentioned:Books:Jesus and the Eyewitnesses by Richard BauckhamNew Testament People of God and Jesus and the Gospels by N.T. WrightThe Quiet Revival by Dr. Rob Barward-Simmons (UK Bible Society)Surprising Rebirth of Belief in God by Justin BrierleyThe Nones Plateau by Ryan BurgeFaith for Exiles by David KinnamanThe Unseen Realm by Michael HeiserPodcasts & Studies:UK Bible Society report with Dr. Rhiannon McAleerBarna Group data on U.S. Christian commitmentVoice of the Martyrs report on Iran’s Christian growthJustin Brierley’s podcast (Surprising Rebirth of Belief in God)Other:Yasser Eric’s testimony videos From Jihad to JesusHow I Met JesusThe Most Unusual BishopTertullian’s Apologeticus (late 2nd century)Connect with Us:Visit thebiblebistro.com to support the podcast.Share this episode and join us next Tuesday for more discussions.Have a blessed Easter celebrating the risen Lord!

Overview:In this episode of Ryan and Brian's Bible Bistro, the hosts dive into the intriguing world of First Enoch, a pseudepigraphical text that has captured the curiosity of many within and beyond Christian circles. Ryan and Brian discuss its origins, content, and significance while addressing common questions about its relationship to the biblical canon and its historical context. This episode offers a fresh perspective, including Brian’s first-time reading impressions, and aims to clarify what First Enoch is—and what it isn’t.What is First Enoch?Defined as a pseudepigraphical book, meaning it’s falsely attributed to Enoch, a descendant of Adam and father of Methuselah, who didn’t actually write it.Likely composed between the 3rd century BC and post-New Testament times, with parts dated to the intertestamental period.Fits the genre of apocalyptic literature, characterized by divine guides and supernatural narratives (e.g., similar to Revelation and Daniel).Genesis 5:24 highlights Enoch’s unique story: “Enoch walked faithfully with God; then he was no more, because God took him away,” sparking fascination as one of two Old Testament figures (alongside Elijah) not said to have died.Structure of First EnochComprises 108 chapters divided into five sections:Book of Watchers (Ch. 1-36): Focuses on fallen angels (sons of God) intermarrying with human women, producing the Nephilim (giants), and introducing evil via figures like Azazel.Similitudes of Enoch (Ch. 37-71): Explores angelology, the “Son of Man,” and divine judgment, with debated dating relative to the New Testament.Astronomical Book (Ch. 72-82): Details a solar calendar (364 days), contrasting with the Jewish lunar calendar, found in the Dead Sea Scrolls.Book of Dream Visions (Ch. 83-90): Recasts Israel’s history through animal allegory (e.g., sheep as the righteous, boars as adversaries), ending with the Maccabean period.Epistle of Enoch (Ch. 91-108): Offers exhortations, an “Apocalypse of Weeks,” and additional Noah-related content.Why the Interest in First Enoch?Answers curious questions left open by canonical Scripture, such as the identity of the Nephilim (Genesis 6) and the origins of evil.Referenced in Jude 14-15 (quoting 1 Enoch 1:9), and possibly alluded to in 1 Peter 3:19-20 and 2 Peter 2:4-5, raising questions about its early Christian reception.Included in the Ethiopian Orthodox Church’s canon (81 books total), with the only complete manuscript preserved in an Ethiopian language.Parallels in other texts like the Book of Jubilees and the Mormon Book of Moses fuel further intrigue.First Impressions and ObservationsBrian shares his initial reaction: First Enoch feels “wild” and disjointed compared to Scripture, lacking the Bible’s narrative continuity and spiritual coherence.Ryan notes its appeal lies in sensationalism (e.g., YouTube videos about hidden knowledge), but it lacks the authoritative character of canonical texts.Key Passages Explored1 Enoch 20: Lists seven archangels (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel), expanding biblical angelology beyond Michael and Gabriel.1 Enoch 13:1-2: Enoch condemns Azazel for teaching humanity unrighteousness, casting him as a source of evil.1 Enoch 89:72+: Animal allegory depicts the rebuilding of Zerubbabel’s temple, critiquing its inadequacy.1 Enoch 40: Four archangels praise God, reminiscent of Revelation’s four living creatures, suggesting possible New Testament influence.1 Enoch 62:5-7: Mentions the “Son of Man” on a throne, echoing Daniel 7:13, but argues it’s a later development, not a source for Jesus’ title.Theological and Historical InsightsFirst Enoch reflects intertestamental Jewish thought (e.g., Qumran community) but isn’t inspired Scripture.Parts like the Similitudes may postdate the New Testament (e.g., AD 160+), influenced by Christian ideas rather than shaping them.Sin’s origin, per Scripture, is tied to Adam and Eve’s rebellion (Genesis 3), not fallen angels as First Enoch suggests.Takeaways: What First Enoch Is and Isn’tIsn’t: Inspired Scripture, written by Enoch, or a key to unlock hidden biblical truths (e.g., Nephilim identity).Is: A window into Second Temple Jewish worldview, useful for historical context, but not authoritative for faith or doctrine.

Welcome back to Ryan and Brian's Bible Bistro! In this episode, hosts Ryan and Brian explore what worship really means. Inspired by the late '90s Christian song "The Heart of Worship" by Matt Redman, they discuss how worship is less about getting the form right—hymns, modern songs, or rituals—and more about the heart behind it. They start with a throwback to the "Worship Wars" of the '90s and a funny story from Ryan’s early days as a worship leader (spoiler: someone wasn’t thrilled about a missing hymn!). Then they dive into Scripture, beginning with Zechariah 7, where God questions the motives behind fasting, and moving through 1 Samuel, Isaiah, Micah, the Psalms, and Jesus’ run-ins with the Pharisees in the Gospels. The main point? God values a heart focused on justice, mercy, and humility over perfect religious routines. From Saul’s half-hearted obedience to the Pharisees’ rule obsession to modern debates over worship styles, it’s clear: worship should change us, not just be a task to complete. Ryan and Brian share personal takes too—covering Lent, the Lord’s Supper, and even Reese’s Peanut Butter Cups (no judgment on your snacks). They wrestle with balancing form and heart, asking: How do we keep worship meaningful without fixating on the "how-to"? Highlights: Why God asked, “Why are you fasting—or feasting?” in Zechariah Samuel’s blunt words to Saul: “Obedience beats sacrifice” Isaiah’s call-out: “Your sacrifices? Meaningless without justice.” Jesus shutting down the Pharisees with “I desire mercy, not sacrifice” Practical ideas on shaking up routines to refocus on GodJoin Us:If this episode hits home (or makes you rethink your playlist), share it with a friend! Reach out at thebiblebeeshare.com, follow us on Instagram or Facebook, or rate us on Apple Podcasts. We’ll be back next Tuesday—unless we mix it up to keep you guessing. Resources:Find recommended books at thebiblebistro.comSee you at the Bistro!

Welcome back to Ryan and Brian's Bible Bistro! In this episode, your hosts Ryan and Brian dig into the rich imagery of Jesus as the Good Shepherd in John 10, but with a twist—they take a long, meandering path through the Old Testament to uncover the deeper context. From Genesis to the prophets, the shepherd motif isn’t just about care and comfort (think Psalm 23); it’s a complex tapestry of God’s faithfulness, human failure, and ultimate redemption.Here’s what’s on the menu this week: Shepherds in the Bible: Ryan and Brian explore how shepherds pop up everywhere in Scripture—literally with Abel, Abraham, and Jacob tending flocks, and figuratively with leaders like Moses, David, and even God Himself (Genesis 49, Numbers 27). Sheep Without a Shepherd: A recurring Old Testament theme (1 Kings 22, Ezekiel 34, Zechariah 10) reveals the chaos of God’s people under flawed human rulers—greedy, violent, and scattering the flock. Sound familiar? Jesus picks up this thread in Matthew 9 and John 10. God as the True Shepherd: Passages like Isaiah 40 and Jeremiah 23 show God stepping in where human shepherds fail, promising to gather His scattered sheep Himself. Spoiler: Jesus fulfills this in a big way. John 10 Unpacked: Jesus declares, “I am the Good Shepherd,” contrasting Himself with the “thieves and robbers” (greedy, violent leaders) who came before. Set against the backdrop of Hanukkah—the Feast of Dedication—this claim hits different, challenging even the heroic Maccabean legacy. Practical Bible Study Tips: Learn how to dig into Old Testament backgrounds to enrich your understanding of the New Testament. (Shoutout to Logos Bible Software for making it easier!)Ryan and Brian also share a hilarious real-life shepherd encounter from the Jesus Trail and reflect on how Jesus’ voice still calls us today—unlike the noisy distractions of false shepherds. Plus, a nod to 1 Peter 5, where church leaders are urged to shepherd God’s flock with care, not greed.Grab a coffee and join us at the Bistro as we connect the dots from ancient pastures to the eternal Shepherd who lays down His life for the sheep. Resources Mentioned: Check out Kenneth Bailey’s books, Jesus Through Middle Eastern Eyes and his work on shepherds, linked at thebiblebistro.com. Visit our website for show notes, past episodes, and book recommendations—your purchases through our links help keep the Bistro brewing!Connect With Us: YouTube: Ryan and Brian’s Bible Bistro Facebook: The Bible Bistro Website: thebiblebistro.comIf you enjoyed this episode, share it with a friend and tune in next Tuesday for more tasty theological bites. Thanks for stopping by the Bistro!