The Biblical Unitarian Podcast

The latter part of Hebrew chapter 2 is one of the Bible's most persuasive and extended arguments for Jesus' humanity. The passage cites two quotations from the Old Testament in order to demonstrate that Jesus has human brothers and sisters. It argues that Jesus was likened to human beings in all things, including mortality, ability to be tempted, and possessing a faithful relationship with God. We also discuss translation issues with a passage that led many medieval interpreters to think that Jesus preexisted as the Son of God and eventually took upon himself human nature--a reading that has been completely abandoned by modern scholars.

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https://docs.google.com/document/d/1MBq9UWKCdYZOx4JMaqfSnBdAPCFT7Dwvx2oaAXKmG44/edit?usp=sharing  

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The grammatically ambiguous reference to the number one in Hebrews 2:11 opens the door for two competing interpretations, both with significant implications for Biblical Unitarians. Does the passage indicate that Jesus and the believers all derive from a single creator--the Father alone? Or did the author of Hebrews intend to portray Jesus as sharing the same humanity as believers? This episode will explore Hebrews 2:11 and its lesser-known ambiguous reference, drawing theological conclusions thereafter. 

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https://docs.google.com/document/d/19v9Bps0A9Af6ysIFNrTsLxJ4rdUb011mrt0Zv3QpVUk/edit?usp=sharing  

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Although Psalm 8 is cited and alluded to frequently in the New Testament, Biblical Unitarians have only seldom used it in their portrayals of Jesus. This episode looks at Hebrews chapter 2 and its use of Psalm 8 in order to better understand its Christological impact. We discuss the differences between the Hebrew version and the Greek version of Psalm 8, the meaning of the phrase "He made him lower," the importance of God sharing his attributes with a human creature, and the implications of all things being subjected under the human Jesus' feet.

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https://docs.google.com/document/d/1G13L2b06FtmBtCsF2l0wjBuDX4YIS7QYVXZSDyGbxpg/edit?usp=sharing  

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Hebrews 1:10-12 is one of the most difficult passages for Biblical Unitarians, especially in light of its apparent designation of Jesus as the creator of the heavens and the earth. This episode offers a few suggestions on ways in which the text probably was intended to be understood by the author of Hebrews, focusing specifically on the precise wording of the citation from Psalm 102, the ongoing argument involving Jesus' greatness in comparison with the heavenly angels, Wisdom Christology, and various theological points that are to come up later in the Book of Hebrews.

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https://docs.google.com/document/d/1oLArUII7YSD9PQQqHf35tsjgHw8plZCMgx6Vx7gLJJg/edit?usp=sharing  

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Hebrews 1:6 presents some interesting interpretive issues for such a lesser-known passage. We discuss the meaning of the "world" where God led Jesus (and whether this was the first time or the second time this has occurred). We also explore the meaning of "firstborn" in the current argument between Jesus' status and that of the heavenly angels. We also look into how the heavenly realm is framed in terms of the inheritance associated with the age to come in the theology of Hebrews. Lastly, we attempt to find the original source of the quotation cited and understand the significance of angels offering worship to Jesus when they formerly worshipped God. 

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To view the notes from this episode please click the link below:

https://docs.google.com/document/d/1JAFRwS2XoL8zUo2kFpCBtEPh9ToY4ofqwAp3rb_zY4k/edit?usp=sharing 

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Hebrews 1:5 cites two passages from the Old Testament that both speak about God becoming the Father of the Son. Some have interpreted these passages in light of the argument in the Book of Hebrews to refer to Jesus' birth, where Jesus came into existence. Others have suggested that these quotations are referring to Jesus' baptism or even his resurrection/exaltation. This episode discusses the merits of each interpretation and suggests a solution that hopefully flows well with the argument made in Hebrews thus far.

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In this episode, we explore whether the author of the Book of Hebrews teaches Wisdom Christology in the opening three verses. We give an honest listen to what other scholars are saying about this possibility, we interact with modern objections, we look at the evidence for allusions to personified wisdom, and discuss the possibility of typology as the probable relationship between wisdom and Jesus.

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As we begin our study of the Book of Hebrews, we need to identify the main actors--God and Jesus. This episode looks at the person of God, his roles, and the ways in which he interacts with his creation. We also look at Jesus, the various ways he is described, and the difficult passages involving him. Lastly, we explore how God and Jesus interact and are distinguished throughout the Book of Hebrews. 

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This episode explores the history, language, and persons involved in the transmission of the Johannine Comma, which is the textual corruption of 1 John 5:7-8 that mentions the oneness of the Father, the Word, and the Holy Spirit. The facts presented are organized into ten points.

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As we wrap up our study of Pauline Yahweh texts for Jesus, we look at 1 Cor 10:26, 2 Cor 3:16-17, and the future "day of the Lord." David Capes, a leading scholar in the field of early high Christology, argues that these passages clearly indicate that Jesus is the referent to OT Yahweh texts. This episode looks closely at each of these passages, their OT counterparts, and suggests that Dr Capes is mistaken in these particular instances. I also offer five reflections from studying OT Yahweh texts for Jesus in light of Paul's scriptural habits.

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https://docs.google.com/document/d/10KZxi6d_BIhmR7bHh2ITgp2Gq59TG4dK5ETK9CSPsZM/edit?usp=sharing       

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As we continue to understand how Paul uses OT Yahweh passages for Jesus, we note that Paul cites Jer. 9:24 in both 1 Cor. 1:31 and 2 Cor. 10:17. Yet Paul's intent does not seem Christological in either instance. Furthermore, we explore Paul's quotation of Isa. 40:13 for both the Father and for Jesus (allegedly). While it is ultimately concluded that Paul does occasionally cite Yahweh passages for Jesus, the intent does not seem to be for readers to think of Jesus as Yahweh himself. 

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https://docs.google.com/document/d/1sdVW7BG0OPdTi4nhnutXq06nvKterQFroj15hge-qSw/edit?usp=sharing       

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This week's episode continues to explore the ways in which Paul cites OT Yahweh passages for Christ (and for God). We note that Paul is flexible with some of his quotations, demonstrating that the original referent in the OT citation can come to have a new referent in Paul's letters. We also explore a passage that David Capes, a leading scholar in the field of early high Christology, argues is a OT Yahweh passage used for Jesus. Lastly, we consider how Paul justifies citing Isaiah 45:23 for God in Romans and for Jesus in Philippians.

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In this episode, we begin exploring how the Apostle Paul used OT YHWH texts for both God and for Jesus. We note how Philippians 2 indicates that God has shared the divine name with the risen and exalted Jesus. We also see another passage referring to Jesus' lordship that indicates that he possesses the shared divine name, which Paul indicates with a YHWH citation from the Old Testament. Lastly, we look at the arguments and conclusions of a prominent scholar who sees Paul's use of YHWH texts for Jesus as evidence of early high Christology.

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https://docs.google.com/document/d/1pqYOUdOOAv8nIcmISQoVgAyyAPJ1zwHVZWwwLyRRk-o/edit?usp=sharing     

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The New Testament authors felt comfortable using Yahweh texts from the Hebrew Bible for the human Jesus. Some scholars have concluded that this data indicates that the NT authors identified Jesus as Yahweh, but this is problematic for many reasons. This episode will introduce the concept of OT Yahweh passages used in the NT for Jesus, looking at some examples as well as some helpful parallels in second temple Judaism. We conclude by using Mark 1:3--which cites Isaiah 40:3 for Jesus--as a test case suggesting that Jesus is the authorized and empowered agent of Yahweh.

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https://docs.google.com/document/d/1s7Mm0AKD9dTkqSGu3wrmmnCkpqIcvNyopGSl_io69eg/edit?usp=sharing    

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This episode closely studies Titus 2:13--a passage that is often used to suggest Jesus Christ is called "God." Titus 2:13 is a well-known ambiguous passage when it comes to the Greek, and it is certainly possible that Jesus is distinguished from the great God (i.e., the Father). This episode will look at both interpretations, examine the strengths of their arguments, and offer a nuanced reading that takes into account the overlooked reference to God's glory. 

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https://docs.google.com/document/d/1jKmwF_BsIfujsjV5FNX9UJR65w17mkJHwdKoZh688Zg/edit?usp=sharing   

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In this episode, we explore how the concept of God's "word" (Aramaic: "memra") is used in Targum Neofiti. After surveying the four ways in which this Aramaic Targum interprets the activity of the God of Israel in light of his word/memra, we turn to the prologue of John's Gospel (John 1:1-18) in order to see how the context created by Neofiti's use of word/memra helps us better understand God and his Logos. 

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https://docs.google.com/document/d/18CWkJ59IuYqtt0fu_HWIUVUEQsHVV7V9oojqPc8Ht_8/edit?usp=sharing  

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This episode explores how the "Word of God" (Aramaic: "memra") was used to explain the activity of the God of Israel in the Jewish Targum Onkelos. After organizing the various ways that Onkelos understands and uses the "memra" of God in the Torah, we look at John 1:1-18 to see if our reading of that passage is illuminated by the Jewish context created by Targum Onkelos. We conclude that the memra of God in Targum Onkelos is not a preexisting, conscious person alongside the God of Israel.

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https://docs.google.com/document/d/1P-Z6PmGg_Sp8uSUVMzw3Pt6SjWDaAC15jTG3ltHYK_g/edit?usp=sharing 

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In this episode, we continue exploring how early Christians understood Jesus functioning within sacrificial terminology that was reserved for God alone. The Book of Hebrews has a lot to say about Jesus as a high priest and as one who sacrificially offered himself to the one God. We also look at Paul's theology of the death of Jesus to see how the cross is understood in terms of a sin offering. Lastly, we explore the Lord's Supper--the Eucharist--to better understand how this meal was practiced in terms of remembering and even participating in Jesus' sacrifice to God.

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https://docs.google.com/document/d/15GoI-0DWbTZga7bf_Yzd_eHbUlYJViadtGArfI9h5A0/edit?usp=sharing     

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In this episode, we explore the function of sacrifices in the Ancient Near East, particularly in the ways they were differentiated from acts of worship and bowing down. Since the gods were understood to be the intended object of the offering of sacrifices and burnt offerings, we are able to examine early Christian "sacrificial" language to see whom they regarded as the true object. We note in our survey that God alone is the object of Christian "sacrifice" language, never Jesus Christ, while Jesus is sometimes the agent through whom sacrifices are made to the one God.

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In this episode, we explore a 2004 article written by James Dunn on whether Jesus Christ was a Jewish monotheist. Dunn argues from Jesus' pious upbringing, his teachings within the gospel accounts, and the lasting impact upon his earliest followers that Jesus was, in fact, an adherer to monotheism.

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In this episode, we explore the often overlooked meaning of the phrase Maranatha, which is an Aramaic expression meaning "Our Lord, Come!" We look into the significance of Paul using this phrase without translating it into Greek for his Greek-speaking audience. We also explore the arguably earliest Aramaic targums to see how the noun mar ("Lord") was used to determining whether Maranatha could refer to Jesus as Yahweh. In the end, we conclude that mar is not a way in which the divine name was reproduced in the Aramaic targums, while mar did refer to human masters and superiors. 

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In the final episode dealing with Mark's Christology, we look at the events surrounding the crucifixion of Jesus. First, we explore the significance of a concentration of "King of the Jews" references in Mark chapter 15, asking why it is that Mark has waited until Jesus' death to associate this royal title with Jesus. Next, we look at Jesus' citation of Psalm 22 in calling God "My God" and discern a noteworthy literary strategy that draws influence from the original psalm. Lastly, we look at the confession of the Gentile centurion--who calls Jesus the human Son of God--and we explore the significance of this admission for Mark's narrative purposes.

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In the final days before Jesus' death on the cross, Mark's narrative continues to unpack what it means to be the Son of God. In this episode, we explore the often-overlooked passage where Jesus is anointed with a costly perfume, which arguably furthers Mark's agenda of redefining the meaning of Son of God to include notions of one who dies for the people. Next, we look closely at Jesus' prayer in Gethsemane to better understand the relationship between the Son and the one called "Abba." Lastly, we break down the details in the trial of Jesus, make sense of the connection between the temple and the Son of God, and explain why the charge of blasphemy had nothing to do with a claim to divinity.

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https://docs.google.com/document/d/12NgPS8CarYcgopNA2ZXuFx9BuepRduX2rg5j0WABxrg/edit?usp=sharing   

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In this episode, we will devote all our attention to Mark 13:32, where Jesus claims his ignorance regarding the exact dating of the Son of Man's coming. Only the Father knows this crucial date. We examine the implications of this admission by Jesus for Mark's Christology and consider if high views of Jesus fit with the conclusions of this verse. We also survey early Christian interpreters of Mark 13:32 to note the various ways they regarded the passage. Lastly, we conclude by observing a unanimous consensus among modern critical scholars on the plain meaning of Mark 13:32.

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Mark chapter 12 offers much data regarding monotheism, Christology, and Jesus' relationship to God. In this episode, we first explore the Parable of the Wicked Tenants, where Jesus is sent by God and God is portrayed in an interesting manner. Second, we look closely at how Jesus defined the Jewish God, and in doing so, expresses his commitment to unitary monotheism. Lastly, we explore how to make sense of Jesus' statement that the son of David is also the exalted Lord alongside God. 

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Jesus' entry into Jerusalem entails noteworthy stories regarding his authority and relationship to God. In this episode, we first examine the parodying nature of the triumphal entry and focus on the Christological understanding of the crowds witnessing the event. Second, we look closely at Jesus' actions within the temple and his words towards the new temple community consisting of the disciples. Finally, we explore the nature of the questions from the temple leadership towards Jesus regarding the nature of his authority and from whom he received it. 

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https://docs.google.com/document/d/1rlb5p55rcSzylNkwGRDWNZMM2xRAfNIfRsyRZ_CtX5Y/edit?usp=sharing    

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This episode focuses entirely on the initial dialogue between the rich young ruler and Jesus, where Jesus plainly deflects the good compliment and claims instead that no one is good but God alone. While this basic statement made by Jesus clearly suggests that he is not the good God, this has not stopped an army of internet apologists from trying to find ways to get the text to say that Jesus really is the good God. We also look at what modern critical scholars on the Gospel of Mark have to say about this passage and we take note of what appears to be a consensus interpretation among them.

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This episode looks at the portrayals of Jesus within Mark chapter 9. We first explore the account of the Transfiguration to see if we should conclude that Jesus is either divine or a prophet like Moses. We then turn to look at predictions of the suffering Son of Man and ask what this means and where the Old Testament speaks of the suffering of the Son of Man. Lastly, we explore what Mark possibly had in mind when he said that Jesus has been sent by God, asking if this "sending" language implies preexistence. We test out all of the high christological interpretations of these passages and come to the conclusion that Jesus is the highly authorized human agent of God.

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https://docs.google.com/document/d/17Q9fKnZGBPuNHhBwhVprf_H57hLdidJ-VFogtVw45tk/edit?usp=sharing    

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Mark is able to tell us about his high Christology by using healing stories of Jesus. We first look at the exorcism of the daughter of the Syrophoenician woman, who offers worship to Jesus and calls him "Lord." We then look at the first of two two-stage healing stories to see how Mark frames miracles by involving multiple steps. Just as the first stage of healing was not enough to fully restore sight to the blind man, the first confession by Peter is not enough to fully understand Mark's Christology. We lastly note that Peter, like the blind man, was in need of healing with his faulty understanding of Jesus' messianic role. After all is said and done, we marvel that Mark has repeatedly portrayed Jesus as a highly authorized human agent of the true God.

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This episode explores the Christology portrayed in Mark chapter six. We first look at Jesus' hometown rejection, where he outright claims to be a prophetic figure. Next, we examine Jesus' claim to be the shepherd of the sheep. Third, we ask about the Christological portrayal of Jesus when he miraculously divides the loaves and the fish. Lastly, we ask what sort of thing is Jesus saying when he speaks of himself as he walks on the water. It is concluded that Mark depicted Jesus in chapter six as a highly authorized and empowered human agent of God.

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As we continue to work through the high christological statements in the Gospel of Mark, we come across three fascinating stories. First, Jesus demonstrates authority over the wind and the seas, something regularly attributed to Yahweh. Second, Jesus receives worship from the demonized man. Lastly, Jesus calls himself "the Lord." This episode explores how these exalted things describing Jesus make the most sense as pertaining to one who is authorized and empowered by God.

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https://docs.google.com/document/d/1s_3yu_bADx4dsWSMbgvZRZlzNP4xt9fVqIufNCRAPE0/edit?usp=sharing   

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As we continue our study in the Gospel of Mark to understand better the highest and most exalted things said of Jesus, we come across some interesting passages. Jesus claims to be the Lord of the Sabbath. Jesus also renames disciples and commissions them in ministry. Furthermore, Jesus redefines the family structure. And yet, Jesus performs all these feats while remaining a human being, a highly authorized agent of God. 

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Too often, interpreters interested in Christology gravitate to their favorite verses while ignoring passages used by their opponents. This episode begins a study that examines Mark's Gospel to wrestle with the most challenging things it has to say for the Biblical Unitarian position. We focus on the highest, most exalted claims of Jesus. The goal is to understand better and become more comfortable with all that the Gospel of Mark teaches about Jesus.

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https://docs.google.com/document/d/1iUWL5D014NYqIS6Bpo9N2KoHthSdrESMeBaLr7FS3rk/edit?usp=sharing 

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The hymn of worship in Revelation 19 is the only occurrence where the proper name of God, Yahweh, is brought forth into the New Testament within the phrase "Hallelujah." This episode explores this hymn to see what it says about Yahweh, his worshippers, and his righteous acts. We also examine the implications for monotheism as we look at how Yahweh is portrayed in this hymn. 

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https://docs.google.com/document/d/1y-x1C1eH9RQIkTJTT13u1up-wiZ7QmlcOwlIfQlgohw/edit?usp=sharing   

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The hymn of worship in Revelation chapter 15 depicts the ideal readers as conquering persons combined with exodus imagery. We examine how worship serves as a means of faithful behavior and why the true God is praised as righteous, holy, and sovereign. Furthermore, we discuss how the Lord God's praise fits within a monotheistic context to gain a deeper understanding of what the early Christians thought about God.

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https://docs.google.com/document/d/1-a1GtUPrjdmrFYoJPsLeWuDOdomuUc2p3OumFWAqd4M/edit?usp=sharing   

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The fifth worship hymn within the Book of Revelation celebrates the inauguration of God's kingdom and the authority of Jesus. Furthermore, the hymn praises the behavior of the faithful people of God in three specific ways. Since the people of God are thoroughly described in this hymn, it raises the question regarding the intended application of worship. Lastly, we examine the nature of monotheism and how the highly exalted Jesus operates in conjunction with the only true God.

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At the return of Jesus to consummate the kingdom of God, a hymn breaks out within the narrative of the Book of Revelation. This episode examines the contents of the call-and-response hymn (in Rev. 11), exploring how it serves as praise within the context of suffering and how those praised in the hymn would have been understood within early Christian monotheism. 

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https://docs.google.com/document/d/18Dx6uPOmzAN_lQKEk80PJeGTb6yHGEoMGgheo9843Hw/edit?usp=sharing  

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This episode explores the call-and-response hymn in Revelation chapter 7. In doing so, we notice that Revelation's ideal readers are offering worship to both God and Jesus within a single hymn. We discuss the implications of worshipping the Lamb alongside the only true God and suggest that God's identity is not threatened within this worship practice.

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In Revelation chapter 5, the ideal readers initiate a worship hymn to Jesus. In doing so, they detail the reasons for Jesus' worthiness, giving attentive readers a better understanding of why hymnic praise can (and should) be offered to a highly exalted human being. This episode explores the hymn offered to Jesus and encourages its listeners to become participants rather than mere readers.

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The Book of Revelation offers seven hymns that tell us much about the worship practices of the early church. This episode looks at Revelation's first hymn, located in chapter 4. The object is seated upon the throne, which is repeatedly expressed with singular pronouns and verbs. We also look at how the ideal readers of Revelation are invited to participate in this hymn through active worship practices, by singing about God's unique role as the Creator, and even acknowledging creation's preexistence within God's foreknowledge.

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In Revelation 19:13, Jesus is called "the word of God." Is this a reference to the Prologue of John's Gospel, where the Word is with God in the beginning? Or is the word of God a descriptive reference to Jesus' preaching of the gospel of the kingdom? This episode explores how the phrase "word of God" functions in the Book of Revelation, looking closely at Jesus as a faithful witness of the good news.

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The covenant is often portrayed as a marriage in both testaments of the Bible. While the Hebrew Bible regards Yahweh as the covenantal husband, the New Testament unambiguously insists that the husband is now Jesus, God's human agent. This episode explores how both testaments depict the marriage metaphor within the covenant relationship to discern the Christological implications of the husband/groom.

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Biblical scholars and commentaries on the Book of Revelation often portray the three antagonists--the dragon, the beast, and the false prophet--loosely as the "unholy Trinity." The implication is that the unholy Trinity must be the evil counterpart to the "Holy Trinity." This episode explores these concepts and examines whether "trinity" is an appropriate term for the three antagonists. We also look at the parallels between the unholy triad and the holy triad to see if the doctrine of the Trinity is actually presented in the Book of Revelation. 

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Revelation 12:1-6 depicts the cosmic struggle between the woman and the dragon. While modern readers are probably correct in interpreting these figures are the people of God and the devil, they often fail to note that this story is a retelling of an ancient mythic fable involving the woman Leto and the dragon Python. This episode explores the Leto Myth and compares it with its Christian retelling in Revelation 12 in order to see the Christology presented for Revelation's readers to adopt.

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The Christology within the Book of Revelation portrays Jesus as both a lion and a lamb. This episode explores these images, asks about their messianic significance, and emphasizes the literary motif where the lamb further defines how Jesus conquered as a lion. The result is that Jesus is thoroughly regarded as a human ruler who descended from a long line of notable Israelite persons.

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As Jesus speaks to the Christian communities in Philadelphia and Laodicea, much can be gathered about the Christology presented in the Book of Revelation. Various titles insist that Jesus is a trustworthy and reliable speaker. Furthermore, Jesus differentiates himself from God, who is identified as Jesus' God and Jesus' Father. Moreover, we learn that God has shared his prerogatives of kingship and dominion with the risen and exalted Jesus.

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When Jesus reveals himself to the churches in Thyatira and Sardis, we learn a great deal about the Christology of the Book of Revelation. This episode explores how Jesus presents himself to these two Christian communities, paying special attention to how he frames his identity in light of the cities' histories and social contexts. Furthermore, we note that Jesus still has a God, the Father of Jesus. 

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https://docs.google.com/document/d/1UcEwvHEQfiFuTYOj7S9XPX_XLbDuNdHgVboH9ZANTVA/edit?usp=sharing   

 

The risen Jesus appeared to John of Patmos and instructed him to write what he saw to seven churches in Asia Minor. In these letters, Jesus communicates in ways that reveal much about who he is and his authority. This episode examines the first three letters to the seven churches in Revelation to uncover what we can learn about Jesus. We discover a Jesus that is most clearly understood within a high human christological framework.

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In Revelation chapter 1, the exalted Jesus appears to John of Patmos. John offers readers many descriptions of Jesus that reveal much about his Christology. This episode examines seven of these characteristics from a Jewish theological perspective, a Roman imperial perspective, and a scriptural allusion perspective. We find that Jesus is a highly exalted and exceptionally authorized human being. 

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In this episode, we explore the implications of Jesus being described in terms that associate him with the Lord God. Our first test case examines the combined biblical citations of God being pierced and the Son of Man. The second test case seeks to understand the meaning of the title "Alpha and Omega," which is used by both the Lord God and Jesus. We conclude that Jesus Christ is regularly portrayed as an authorized human being who has received prerogatives, kingship, and glory from the true God. 

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