These are excellent. I think one of the challenges the average believer faces is where to find the solutions to these pitfalls. Perhaps some recommendations on what dated resources to hold suspect vs better resources to lean into would be helpful -- especially regarding culture and genre. Love the presentation!
Hi great video. Can you do a breakdown of Romans 9:18: ' Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.' Does this mean that god hardens people's heart?
I'm also someone of open Brethren background, what's your feelings about Newberry and his Bible, would it be worth someome ever doing a new and updated edition with a newer version text?
1:41 in your English Bible you'll probably wonder questions like well if he's thanking them why is he giving them all these other discussion points around there and the reason for this is because in the patronage kind of society that Paul lived in and was writing within there was this kind of unwritten exoectatuib tgat uf sinebidt gave you a gift then they had an expectation on you on the back it was an informal expectation there was no requirement on that but they would have an expectation that you would provide ssme benefit back to them and so I think what's going on in the book of philippians is that this patronage idea is sitting there and it means that Paul con't just say well thanks for your gift I really appreciate it see you later he's got to actually explain why he's not going to treat them as a patron why he's not now going to serve them and why he's going to continue on his way and do the things that the LORD has called him. 2:32
Good Shepherd? I thought being Shepherd is an OT image (e.g. Ez 34) of Yahweh to Israel who promised one Shepherd over his people Israel? So the cultural context is that understanding of shepherd which is a good thing?
In the document that Darryl has, which is available for download, it says: “In the ancient Near East, shepherding was a low-status and grueling job. Shepherds were often viewed as untrustworthy and socially marginalized. While Jewish audiences might have been somewhat familiar with the positive biblical imagery of shepherds, Greek and Roman readers would have found Jesus’ claim to be the “Good Shepherd” striking and counter-cultural.”
@@BiblicalStudiesandReviews Yes, and shocking people is what Jesus was very good at, in fact, masterful at! He reframed so much thinking and conventional wisdom in His day, used their common, everyday understanding of people, places and events to make His points to both Jews and Gentiles listening to Him, and repurposed common conceptions (and misconceptions) for His own good pleasure. Praise God that, because of what Jesus said and did, we have a striking and counter-cultural Gospel that Paul tells us is the power of God for salvation!
@@BiblicalStudiesandReviews For sure. But the Context (a theme of this video) must use the Jewish story not the Greco-Roman context for interpretation. Jesus claimed--pace Jewish rulers--to be the Good Shepherd. And, again, this video is about how to interpret the Scriptures. One thing too that became odious for 2nd-C and 3rd-C Christians was that Jesus was Jewish (read Jaroslav Pelikan on this). But for interpreting the text, it's irrelevant that non-Jewish would find Jesus as the Good Shepherd off-putting.
@@ds61821 You bring up a great point about using the Jewish story as the primary lens for interpretation. I’m not disagreeing at all-in fact, I completely agree that Jesus’ claim to be the Good Shepherd is deeply rooted in Old Testament imagery, especially passages like Ezekiel 34, where Yahweh promises to shepherd His people and raise up one shepherd over them. That’s a crucial theological backdrop. I shouldn’t say too much because I can’t speak for Darryl, but I just wanted to point out that the PDF does acknowledge the Jewish element to this as well. The point about shepherds being viewed as low-status or marginalized is simply adding another layer to how the claim might have been received, particularly in a broader cultural context. And it makes sense to consider that broader context, especially since John’s Gospel was written for a wider audience, including Greek and Roman readers. While Jewish listeners would have recognized the deep biblical and messianic significance of the shepherd imagery (Psalm 23, Ezekiel 34, etc.), John is also framing Jesus’ words in a way that would have resonated beyond a Jewish setting. Today, many people romanticize shepherds as gentle, peaceful figures, carefully tending their flocks in idyllic countryside settings. We picture them as wise, kind caretakers-almost a symbol of simplicity and virtue. This image is reinforced in modern Christian thought, where Jesus as the Good Shepherd evokes feelings of comfort, care, and protection. Just my thoughts. Blessings!
@@BiblicalStudiesandReviews I think you raise another mistake in interpreting the Bible--using later cultural responses to the story to somehow (?) interpret the story. That is why how others reading John might react to Shepherds (some sort of reader response hermeneutics perhaps). I think it's a mistake to use some added layer which is anachronistic to interpret the narrative of Jesus as the Good Shepherd (which is our example). It is clear that Hebrews in Egypt (see the Joseph story there) are odious to Egyptians. And that Joseph urged his brothers to tell Pharaoh they were shepherds played on those stereotypes. I was just responding to the need to resist anachronistic readings of here John.
These are excellent. I think one of the challenges the average believer faces is where to find the solutions to these pitfalls. Perhaps some recommendations on what dated resources to hold suspect vs better resources to lean into would be helpful -- especially regarding culture and genre. Love the presentation!
A good little book that encapsulates much (though not all) of what Darryl points out in this video is Exegetical Fallacies by Don Carson. 😊
Simplified and, yet, concise and informative.
Very well presented!
Hi great video. Can you do a breakdown of Romans 9:18:
' Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.'
Does this mean that god hardens people's heart?
I'm also someone of open Brethren background, what's your feelings about Newberry and his Bible, would it be worth someome ever doing a new and updated edition with a newer version text?
1:41 in your English Bible you'll probably wonder questions like well if he's thanking them why is he giving them all these other discussion points around there and the reason for this is because in the patronage kind of society that Paul lived in and was writing within there was this kind of unwritten exoectatuib tgat uf sinebidt gave you a gift then they had an expectation on you on the back it was an informal expectation there was no requirement on that but they would have an expectation that you would provide ssme benefit back to them and so I think what's going on in the book of philippians is that this patronage idea is sitting there and it means that Paul con't just say well thanks for your gift I really appreciate it see you later he's got to actually explain why he's not going to treat them as a patron why he's not now going to serve them and why he's going to continue on his way and do the things that the LORD has called him. 2:32
Good Shepherd? I thought being Shepherd is an OT image (e.g. Ez 34) of Yahweh to Israel who promised one Shepherd over his people Israel? So the cultural context is that understanding of shepherd which is a good thing?
In the document that Darryl has, which is available for download, it says: “In the ancient Near East, shepherding was a low-status and grueling job. Shepherds were often viewed as untrustworthy and socially marginalized. While Jewish audiences might have been somewhat familiar with the positive biblical imagery of shepherds, Greek and Roman readers would have found Jesus’ claim to be the “Good Shepherd” striking and counter-cultural.”
@@BiblicalStudiesandReviews Yes, and shocking people is what Jesus was very good at, in fact, masterful at! He reframed so much thinking and conventional wisdom in His day, used their common, everyday understanding of people, places and events to make His points to both Jews and Gentiles listening to Him, and repurposed common conceptions (and misconceptions) for His own good pleasure. Praise God that, because of what Jesus said and did, we have a striking and counter-cultural Gospel that Paul tells us is the power of God for salvation!
@@BiblicalStudiesandReviews For sure. But the Context (a theme of this video) must use the Jewish story not the Greco-Roman context for interpretation. Jesus claimed--pace Jewish rulers--to be the Good Shepherd. And, again, this video is about how to interpret the Scriptures. One thing too that became odious for 2nd-C and 3rd-C Christians was that Jesus was Jewish (read Jaroslav Pelikan on this). But for interpreting the text, it's irrelevant that non-Jewish would find Jesus as the Good Shepherd off-putting.
@@ds61821 You bring up a great point about using the Jewish story as the primary lens for interpretation. I’m not disagreeing at all-in fact, I completely agree that Jesus’ claim to be the Good Shepherd is deeply rooted in Old Testament imagery, especially passages like Ezekiel 34, where Yahweh promises to shepherd His people and raise up one shepherd over them. That’s a crucial theological backdrop.
I shouldn’t say too much because I can’t speak for Darryl, but I just wanted to point out that the PDF does acknowledge the Jewish element to this as well. The point about shepherds being viewed as low-status or marginalized is simply adding another layer to how the claim might have been received, particularly in a broader cultural context.
And it makes sense to consider that broader context, especially since John’s Gospel was written for a wider audience, including Greek and Roman readers. While Jewish listeners would have recognized the deep biblical and messianic significance of the shepherd imagery (Psalm 23, Ezekiel 34, etc.), John is also framing Jesus’ words in a way that would have resonated beyond a Jewish setting.
Today, many people romanticize shepherds as gentle, peaceful figures, carefully tending their flocks in idyllic countryside settings. We picture them as wise, kind caretakers-almost a symbol of simplicity and virtue. This image is reinforced in modern Christian thought, where Jesus as the Good Shepherd evokes feelings of comfort, care, and protection.
Just my thoughts. Blessings!
@@BiblicalStudiesandReviews I think you raise another mistake in interpreting the Bible--using later cultural responses to the story to somehow (?) interpret the story. That is why how others reading John might react to Shepherds (some sort of reader response hermeneutics perhaps). I think it's a mistake to use some added layer which is anachronistic to interpret the narrative of Jesus as the Good Shepherd (which is our example). It is clear that Hebrews in Egypt (see the Joseph story there) are odious to Egyptians. And that Joseph urged his brothers to tell Pharaoh they were shepherds played on those stereotypes. I was just responding to the need to resist anachronistic readings of here John.
Good Stuff