The Bible is Art

The Secret of "127" in Esther 1:1. 
 
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The Secret of "127" in Esther 1:1.

Support the Channel: https://www.patreon.com/thebibleisart
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The Secret of "127" in Esther 1:1

There's literary and moral art in Stephen's stoning is stunning. Glory be to God. 
 
Support the Channel: https://www.patreon.com/thebibleisart 
Website: https://www.thebibleisart.com 
Email: thisdivineart@gmail.com 
Twitter: @johnbhiggins 
 
| Transcription | 
Welcome back to the Bible is Art where we explore the literary artistry of the Bible and this week we’re talking about Stephen’s stoning 
 
54 Now when they heard these things they were enraged, and they ground their teeth at him. 55 But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. 56 And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” 57 But they cried out with a loud voice and stopped their ears and rushed together at him. 58 Then they cast him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul. 59 And as they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.” 60 And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.” And when he had said this, he fell asleep. 
 
After Stephen gives a long speech, walking through Scripture, the council does not respond point by point, they do not address the texts Stephen did, they ground their teeth, mouths shut, refusing to hear God’s word. 
 
This is characteristic of rebellion against God. When we stop hearing God, and just try to shut him up, stop reading Scripture, stop going to church, stop listening to preaching. When the word comes, we shut it down. 
 
But what does Stephen do? Other than speaking, here we get the only physical action of Stephen in the story - falling to his knees. In this he mirrors his master, Jesus, who is the only other person who prays on his knees in Luke-Acts. And Stephen transforms the stoning of his legs to the liturgical action of prayer. Stephen’s killers help him to pray. And this first action in the scene is also his last. He expires in prayer, prayer for his killers. 
 
You see Stephen has been so formed by the life of Christ that he can love not just the unkind or ungrateful, not just love after time has healed wounds, but while the wounding is happening. This is a level of love that we should pray in earnest for. Stephen had it because he, like Luke tells us multiple times, was filled with the Holy Spirit. 
 
The Holy Spirit will allow you to love in darkness, while darkness is consuming you. While your wife doesn’t understand you, yells at you, while your husband ignores you and your children mouth off, deny you, or even deny Christ. Love even then. 
 
Stephen’s whole life has mirrored Jesus. Both do signs and wonders, both are falsely accused, both are brought before the Sanhedrin, both are killed, both commit their spirits to God and both pray for their enemies in their last moments. Stephen’s life has been completely conformed to Christ. 
 
But there is one other similarity. For both Jesus and Stephen, their deaths are not the end. For both, their deaths catalyze the expansion of God’s kingdom. 
 
For Jesus, he’s resurrected, he ascends to heaven, sends the Holy Spirit and kingdom explodes. 
 
For Stephen, notice what it says when they stone him. Luke says “they cast him out of the city and stoned him.” They cast him out of the city. This is the first movement outside of Jerusalem we have seen in Acts, and remember Jesus said they would be his witnesses from Jerusalem to Judea and Samaria and to the ends of the earth. And 8 chapters in we’ve been in Jerusalem. Who would have thought that the way that the kingdom expands is by finding a place to execute a Christian. 
 
In the first verse of the next chapter, Luke will tell us that “there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria.” So what’s the missionary strategy in Acts, how to you get the gospel to the next town, run away from rocks. 
 
So far from extinguishing, stopping the Spirit, they are helping it expand. If the worst possible thing that an individual or government can do to you, death, does not stop life, what can? And that, my friends, is why, the Bible is Art.

There's literary and moral art in Stephen's stoning is stunning. Glory be to God.

Support the Channel: https://www.patreon.com/thebibleisart
Website: https://www.thebibleisart.com
Email: thisdivineart@gmail.com
Twitter: @johnbhiggins

| Transcription |
Welcome back to the Bible is Art where we explore the literary artistry of the Bible and this week we’re talking about Stephen’s stoning

54 Now when they heard these things they were enraged, and they ground their teeth at him. 55 But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. 56 And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” 57 But they cried out with a loud voice and stopped their ears and rushed together at him. 58 Then they cast him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul. 59 And as they were stoning Stephen, he called out, “Lord J

The Art of Stephen's Knees | Acts 7:54-60

In this video I look at some of the strange and arresting details in the story of Ananias and Sapphira in Acts 5. 
 
Support the Channel: https://www.patreon.com/thebibleisart 
Website: https://www.thebibleisart.com 
Email: thisdivineart@gmail.com 
Twitter: @johnbhiggins 
 
| Transcription | 
By the time we get to the story of Ananias and Sapphira in Acts, the Spirit has descended on the church at Pentecost like the hovering, creating Spirit in Genesis 1 and the church is expanding. There has been external conflict, but this is the first scene of internal conflict that Luke shows us. 
 
Here is Acts 5:1-2 - But a man named Ananias, with his wife Sapphira, sold a piece of property, and with his wife's knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles' feet. 
 
Just like Adam and Eve’s vying for knowledge in the beginning, with Sapphira’s knowledge, he takes what is not his. 
 
Ananias had sold property for the Church, but brought only part of the money to the apostles. 
 
And now, for the first time in our scene a character speaks 
 
5:3-4 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” 
 
Peter addresses Ananias, and tells us that Ananias’ action was not a minor fib, but the work of Satan, the only action of Satan in the book of Acts. And this satanic inspired action was a lie to the Holy Spirit. A few verse before our story, Luke tells us that the church had “one heart”, in contrast to Ananias’ heart is filled with deceit. The Spirit filled the heart of the church while Satan has filled Ananias’ heart. 
 
Peter asks five questions of Ananias to which he has no response. Peter indicates that this was a lie to God and the Holy Spirit. And it is here that we uncover the nature of the evil. It was not that Ananias had property or money, but that he lied to God. And if we make explicit what is implicit, Ananias had committed to giving this property to God, but then lied and kept part for himself. 
 
5:5-6 - When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it. The young men rose and wrapped him up and carried him out and buried him. 
 
Now, this story is included not only to give us a moral lesson about honesty. 
 
You see, if this story sounds familiar, then you have good Bible senses. This story is very similar to the story of Achan and the battle of AI in the book of Joshua, and that is intentional. This story alludes to that story. 
 
The story of Achan was about the conquest of the Land God had given them, and our text is as well. But notice that the conquest has a different character. Here the land is given away from one brother to another. 
 
The reason this story alludes to the story of Achan is to tell us that this little church is the new Israel, and has a new conquest, and God is still the same, holy God. 
 
5:7-10 - After an interval of about three hours his wife came in, not knowing what had happened. And Peter said to her, “Tell me whether you sold the land for so much.” And she said, “Yes, for so much.” But Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.” Immediately she fell down at his feet and breathed her last. When the young men came in they found her dead, and they carried her out and buried her beside her husband. 
 
Luke decided to tell the story of Ananias and Sapphira in two parts, first Ananias and then Sapphira. Why? I mean why not tell them together, they’re pretty much the same. So, Luke could have said, “Anannias and Sapphira lied to the Holy Spirit and they both died.” But he tells them separately, why? 
 
If you remember, just a few verses before our passage that the church had one heart and soul and had everything in common. Ananias and Sapphira are the opposite, they are divided. Luke has separated their stories because they themselves are separated. Their deception has divided them. Notice, Luke told us that Sapphira had “knowledge” of what her husband was doing but she had no knowledge of his death. Their deception separated them from God, their property, and each other. And with a dark note, Luke tells us that they are buried together, when unity no longer matters. 
 
Because they refuse to lay the money at the feet of the apostles, they themselves will lay at their feet.

In this video I look at some of the strange and arresting details in the story of Ananias and Sapphira in Acts 5. Support the ...

The Art of Ananias &amp; Sapphira | Acts 5:1-11

In this video we look at how look tells the story of the healing of the Centurion's servant as a war. 
 
Support the Channel: https://www.patreon.com/thebibleisart 
Website: https://www.thebibleisart.com 
Email: thisdivineart@gmail.com 
Twitter: @johnbhiggins 
 
| Transcription | 
Welcome back to the Bible is Art where we explore the literary artistry of the Bible and this week we’re going to explore how the healing of the centurion’s servant is told as a battle. 
 
The story is in Luke 7 and is only 10 verses, so let’s read the whole thing: 
 
After he had finished all his sayings in the hearing of the people, he entered Capernaum. 2 Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. 3 When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. 4 And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, 5 for he loves our nation, and he is the one who built us our synagogue.” 6 And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. 7 Therefore I did not presume to come to you. But say the word, and let my servant be healed. For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.” And when those who had been sent returned to the house, they found the servant well. 
 
The scene is narrated as a battle or a reverse battle, or a battle against death. Notice, Luke narrates this story with words and concepts from war. There is death, the centurion’s servant is at the point of death, there is a Centurion, an officer in the army, messengers, like in war, and when the messengers talk to Jesus, their discussion includes topics of soldiers and authority in an army. Notice, the Centurion’s name is not given, but only his military vocation, a centurion and its repeated three times in a short story. That is, the narrator wants his military identity to be his main characterization. 
 
The movement is also warlike. You have two camps, with two leaders, Jesus and the centurion. And they progressively move toward each other. Jesus first enters the city then he comes to the house, but he never enters in. But like I said, this is a reverse battle. So notices the contrasts to real warfare. 
 
Instead of two enemies, you have two worthy men. Instead of destroying buildings the centurion is said to have built the synagogue. And instead of the centurion wielding his authority over his subservients, sending them into battle, he is going out to get help for his sick servant. 
 
When the centurion talks to Jesus, through the messengers, he characterizes Jesus as a military ruler. He says that Jesus doesn’t have to come into the house because he gives commands to his soldiers and they carry out the task, just like Jesus. So we have two military leaders, one coming to help another. 
 
After the centurion’s speech to Jesus, Jesus marvells, the only time in the Gospel. And at that point we get the greatest reversal of war, Jesus restores the servant’s life. In war, life is taken, in Jesus’ war, life is given. 
 
But, Luke our narrator, describes the healing slightly more opaquely than a normal healing. He doesn’t actually tell us that Jesus healed him. The narrator says that “when those who had been sent returned to the house, they found the servant well.” That is, the statement of the centurion about Jesus being like a centurion who commands soldiers to carry out his commands so that he does not have to carry them out himself happened. And if that’s true, then Jesus does indeed have authority over many. And he is indeed a centurion, fighting a war. But his war is a war against death, returning life. 
 
The centurion encompasses much of what Jesus’ ministry is about. He’s the first gentile in Luke’s gospel and he is the only thing Jesus will marvel at in the Gospel. Like the prophet said, this centurion has turned his sword into a plowshare, using his energy to build a synagogue and in the end Jesus will return this great soldier life. 
 
And that, my friends is why, the Bible is Art.

In this video we look at how look tells the story of the healing of the Centurion's servant as a war.

Support the Channel: https://www.patreon.com/thebibleisart
Website: https://www.thebibleisart.com
Email: thisdivineart@gmail.com
Twitter: @johnbhiggins

| Transcription |
Welcome back to the Bible is Art where we explore the literary artistry of the Bible and this week we’re going to explore how the healing of the centurion’s servant is told as a battle.

The story is in Luke 7 and is only 10 verses, so let’s read the whole thing:

After he had finished all his sayings in the hearing of the people, he entered Capernaum. 2 Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. 3 When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. 4 And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, 5 for he loves our nation, and he is t

Luke 7:1-10 | The Art of War | The Healing of the Centurion's Servant

In this video we’re looking at why the chief priests buy a field with the money Judas gives back to them. 
 
Support the Channel: https://www.patreon.com/thebibleisart 
Website: https://www.thebibleisart.com 
Email: thisdivineart@gmail.com 
Twitter: @johnbhiggins 
 
| Best Books on How to Learn to Read the Bible as Literary Art | 
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa) 
Narrative Art in the Bible (https://amzn.to/30RVGIb) 
The Art of Biblical Narrative (https://amzn.to/3aDrIfk) 
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C) 
The Poetics of Biblical Narrative (https://amzn.to/2Gh4cqE) 
 
| Transcription | 
This is what Matthew says, 
 
When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death. And they bound him and led him away and delivered him over to Pilate the governor. Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders, saying, "I have sinned by betraying innocent blood." They said, "What is that to us? See to it yourself." And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself. But the chief priests, taking the pieces of silver, said, "It is not lawful to put them into the treasury, since it is blood money." So they took counsel and bought with them the potter's field as a burial place for strangers. Therefore that field has been called the Field of Blood to this day. Then was fulfilled what had been spoken by the prophet Jeremiah, saying, "And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potter's field, as the Lord directed me." - Matthew 27:1-10 
 
Now, this might seem like a strange text. Like why talk about the chief priests buying a field with money from betraying Jesus? But this is the last of 12 fulfillment sayings in Matthew where something will happen and then Matthew will say that this fulfills something from the Old Testament and then he’ll quote it. 
 
Now there’s debate about precisely what text he’s referring to. The three main candidates are Jeremiah 32, Jeremiah 18, and Zechariah 11. The wording is closest to Zechariah 11:12-13, but Matthew says it’s from Jeremiah. It was a common rabbinic practice to put two texts together and attribute it to only one author, you can see this in Mark 1 where he combines Malachi 3 and Isaiah 40 and just says it’s from Isaiah. It’s just a shorthand. 
 
Anyways, I think Matthew is referring to Jeremiah 32 and Zechariah 11 and it’s really cool. In this video we’re going to focus on Jeremiah 32, let me show you. 
 
The big picture of this passage is that Judas gives back the money that he was given to betray Jesus and the chief priests buy a field with it. Matthew tells us that that fulfills a similar situation in the Old Testament where someone buys a field, that is, in Jeremiah 32. 
 
In Jeremiah 32, Jeremiah is supposed to buy a field while the siege of Jerusalem is happening. This is the end of Israel and Jeremiah is told to buy property. Seems a bit strange. 
 
But there’s a positive and negative side to this. Positively, if you buy property that means you have some hope that you will have it after the city is destroyed. Negatively, this happened during the end of Israel, Israel is about to be exiled. So it’s the end and the beginning, the end of Israel but with property. 
 
So the same situation that happened in Jeremiah is happening now. It is the end of Israel, but also the beginning. The fullness of exile happens when Jesus dies, but it is also the beginning of a new Israel. Just as the purchase of the field happened during the demise of Israel, so it will be here. Matthew demonstrates how Jesus is a new Israel, doing the same actions Israel: attacked as a baby boy, like the Israelite boys in the Exodus, baptised in the Jordan river, tempted in the wilderness, brought to a mountain (the sermon on the mount), and much much more. 
 
The difference is that Jesus will not fail where Israel failed but will take the punishment of Israel’s failures, exile, on himself. But the purchase of the land is a foreshadowing that the death of exile is not the end, there will be earth on the other side. 
 
Notice another detail from Matthew. The field that is purchased is said to be the place to bury strangers and a field of blood. The money that was used to betray and ultimately kill Jesus was used to buy a field that is for the bodies of strangers. That is the new land that is bought with the money from Jesus’ betrayal to death. Jesus’ enemies are unwittingly doing his work.

In this video we’re looking at why the chief priests buy a field with the money Judas gives back to them.

Support the Channel: https://www.patreon.com/thebibleisart
Website: https://www.thebibleisart.com
Email: thisdivineart@gmail.com
Twitter: @johnbhiggins

| Best Books on How to Learn to Read the Bible as Literary Art |
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa)
Narrative Art in the Bible (https://amzn.to/30RVGIb)
The Art of Biblical Narrative (https://amzn.to/3aDrIfk)
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C)
The Poetics of Biblical Narrative (https://amzn.to/2Gh4cqE)

| Transcription |
This is what Matthew says,

When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death. And they bound him and led him away and delivered him over to Pilate the governor. Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thi

Judas' Field | Why Do the Priests Buy a Field with The Money Judas Gives Back? (Matthew 27:1-10)

In this video I look at why Mary's birth looks like infidelity and why Joseph's righteousness is strange. 
 
Support the Channel: https://www.patreon.com/thebibleisart 
Website: https://www.thebibleisart.com 
Email: thisdivineart@gmail.com 
Twitter: @johnbhiggins 
 
| How to Learn to Read the Bible as Literary Art | 
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa) 
Narrative Art in the Bible (https://amzn.to/30RVGIb) 
The Art of Biblical Narrative (https://amzn.to/3aDrIfk) 
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C) 
The Poetics of Biblical Narrative (https://amzn.to/2Gh4cqE) 
 
| Literary Structure | 
Literary Structure of the Old Testament (https://amzn.to/30Jdm8X) 
Style And Structure In Biblical Hebrew Narrative (https://amzn.to/2RDTTlQ) 
 
| Genesis | 
Creation: The Story of Beginnings - Grossman (https://amzn.to/2GlPwq9) 
Abram to Abraham: A Literary Analysis of the Abraham Narrative - Grossman (https://amzn.to/2v7id7Z) 
Narrative Art in Genesis - Fokkelman (https://amzn.to/2ulmd4t) 
A Commentary on the Book of Genesis (Part I) - Cassuto (https://amzn.to/2NOAhdt) 
A Commentary on the Book of Genesis (Part II) - Cassuto (https://amzn.to/2Gcuk6d) 
Genesis: A Commentary - Waltke (https://amzn.to/2vaBvt7) 
The Gospel of Genesis: Studies in Protology and Eschatology - Gage (https://amzn.to/2RGjRFo) 
Abraham and All the Families of the Earth: A Commentary on the Book of Genesis 12-50 - Janzen (https://amzn.to/2TVyCqJ) 
Genesis 1-15, Volume 1 - Wenham (https://amzn.to/2TQnYRO) 
Genesis 16-50, Volume 2 - Wenham (https://amzn.to/3aDY21J) 
 
| Transcription | 
Welcome back to the Bible is Art where we explore the literary artistry of the Bible. And this week we’re talking about some strange and lovely things about Jesus’ birth. 
 
Matthew begins his gospel with an expansive, and exhaustive genealogy. Where Jesus is identified with the highest members of the Israelite family. Kings, priests, prophets, and psalmists. And in all this Jesus is this climactic cumulative character encompassing all of humanity in his body. This is the king about whom this gospel will be about. 
 
And in line with this grand backstory Matthew announces to us that he will now give us the story of this King’s birth. But as will become a theme in Matthew’s gospel this opening story does not unfold as we are expecting. 
 
Here’s what the text says, Matthew 1:18–21: 
 
Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. 
 
But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 
 
With Jesus’ pedigree we are expecting a parade. But instead, King Jesus’ birth almost divides a family, causing a divorce. Furthermore, his birth will look like infidelity, adultery. Mary is pregnant without being with a man. 
 
Now why did this climactic king’s birth take place in this strange way? Matthew could have easily left it out and he did not include it just for its drama or to give the story texture. So why did he include it? And why did God design his son’s birth in this manner? 
 
Well first, as we saw in the video about women in Matthew’s genealogy, there is an appearance of infidelity, impurity, but in reality, it is the exact opposite. Mary appears to have been impure, sleeping with another man and becoming pregnant, but in reality she has the purity of soul to accept the savior into her body. 
 
You see, Jesus’ whole ministry will have this same shape. He will constantly be accused of violating the law, of sinning, but in reality he is doing the opposite. He is accused of sin because he is healing on the Sabbath when in reality he was doing what the Sabbath was designed for, the restoration of life. 
 
And this is the same shape of Jesus‘s greatest act. It will appear to be the opposite of what it is. It will appear to be defeat when in reality it is victory. 
 
Second, this strange birth will show us the first example of the different kind of righteousness that Jesus describes. Remember, he will say that we need to have a righteousness that surpasses the righteousness of the scribes and pharisees. But he is not talking about in quantity, just more righteous acts, but in quality. There is a new kind of righteousness that is needed. 
 
Notice, our narrator, for the first time in the Gospel has evaluated a character as righteous. In verse 19 it says, “And Joseph, being a righteous man…” And given how uncommon it is for biblical narrators to give explicit evaluation of characters, why here?

In this video I look at why Mary's birth looks like infidelity and why Joseph's righteousness is strange.

Support the Channel: https://www.patreon.com/thebibleisart
Website: https://www.thebibleisart.com
Email: thisdivineart@gmail.com
Twitter: @johnbhiggins

| How to Learn to Read the Bible as Literary Art |
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa)
Narrative Art in the Bible (https://amzn.to/30RVGIb)
The Art of Biblical Narrative (https://amzn.to/3aDrIfk)
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C)
The Poetics of Biblical Narrative (https://amzn.to/2Gh4cqE)

| Literary Structure |
Literary Structure of the Old Testament (https://amzn.to/30Jdm8X)
Style And Structure In Biblical Hebrew Narrative (https://amzn.to/2RDTTlQ)

| Genesis |
Creation: The Story of Beginnings - Grossman (https://amzn.to/2GlPwq9)
Abram to Abraham: A Literary Analysis of the Abraham Narrative - Grossman (https://amzn.to/2v7id7Z)
Narrative Art in G

Mary, Adultery, & Righteousness | Matthew 1:18-21

In this video I look at the first verse in Matthew's Gospel, "The book of the genealogy of Jesus Christ, son of David, son of Abraham." I explore the subtle allusions Matthew chooses to begin his great masterpiece. 
 
The Bible is the greatest work of literary genius. And The Bible is Art is a YouTube Channel devoted to explaining this literary art in all its sophistication, elegance, and design. 
 
Patreon: https://www.patreon.com/thebibleisart 
 
website: https://www.thebibleisart.com 
email: thisdivineart@gmail.com 
twitter: @johnbhiggins 
music: Kai Engel, "Coelum" (https://www.kai-engel.com) 
 
| How to Learn to Read the Bible as Literary Art | 
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa) 
Narrative Art in the Bible (https://amzn.to/30RVGIb) 
The Art of Biblical Narrative (https://amzn.to/3aDrIfk) 
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C) 
The Poetics of Biblical Narrative (https://amzn.to/2Gh4cqE) 
 
| Literary Structure | 
Literary Structure of the Old Testament (https://amzn.to/30Jdm8X) 
Style And Structure In Biblical Hebrew Narrative (https://amzn.to/2RDTTlQ) 
 
| Genesis | 
Creation: The Story of Beginnings - Grossman (https://amzn.to/2GlPwq9) 
Abram to Abraham: A Literary Analysis of the Abraham Narrative - Grossman (https://amzn.to/2v7id7Z) 
Narrative Art in Genesis - Fokkelman (https://amzn.to/2ulmd4t) 
A Commentary on the Book of Genesis (Part I) - Cassuto (https://amzn.to/2NOAhdt) 
A Commentary on the Book of Genesis (Part II) - Cassuto (https://amzn.to/2Gcuk6d) 
Genesis: A Commentary - Waltke (https://amzn.to/2vaBvt7) 
The Gospel of Genesis: Studies in Protology and Eschatology - Gage (https://amzn.to/2RGjRFo) 
Abraham and All the Families of the Earth: A Commentary on the Book of Genesis 12-50 - Janzen (https://amzn.to/2TVyCqJ) 
Genesis 1-15, Volume 1 - Wenham (https://amzn.to/2TQnYRO) 
Genesis 16-50, Volume 2 - Wenham (https://amzn.to/3aDY21J) 
 
| Transcription | 
The first sentence in Matthew’s Gospel is this, “The book of the genealogy of Jesus Christ.” Why start this way? 
 
By the time we get to Matthew’s Gospel, we’re in the fifth act of a five act play, we’re at the end of the story, so where are we in the story, what’s happening? 
 
In the beginning, God created the heavens and the earth. And he created man and woman and designed a home for them in the Garden of Eden and gave them jobs to do to expand God’s kingdom of Eden to the whole wild world. And they had 1 rule, but Adam and Eve broke it. So they were kicked out, exiled from the garden. 
 
No the interesting thing about the rest of the story in Genesis is that the book of Genesis is organized around 10 genealogies. And these genealogies start with the phrase “The book of the genealogy of” some person. So the first book in the Bible has 10 genealogies and this is very different from every other book in the Old Testament. 
 
Well the story goes on and that same story that happened in the garden will happen again with Israel writ large. That is God will make another special place and bring his people Israel into this place and give them rules again. And once again they will disobey and be kicked out, exiled from the land. 
 
And this is the grand story of the Old Testament. It starts high and it ends low, we start with God in God’s place and we end up without God out of God’s place. That’s the story until Matthew. 
 
Now, what if you were Matthew and you wanted to communicate that something different, something new was going to happen how would you communicate it. Well, Matthew goes back to the first book of the Bible, and uses that same phrase that was used 10 times in the beginning. “The book of the genealogy”, and he uses it as the first thing, the first phrase in the book. Matthew is saying that what’s happening with Jesus is so fundamentally different and new that it’s like having a whole new Genesis. 
 
And this whole new thing, this new creation starts with Jesus Christ. Now Matthew has done some subtle things here and it’s easy to miss. But to understand what he’s doing we have to compare this genealogy to the genealogies is in Genesis. 
Now, the purpose of this genealogy is to tell us about Who Jesus is. For instance, right at the beginning it says Jesus is the son of David which means that he is in the kingly line and he’s the son of Abraham so he’s in the line of the covenant. But the way that Matthew structures this first sentence hints at something even deeper about who Jesus is. Look at this. 
 
In the genealogies in Genesis they will say that it is the genealogy of a certain person. For instance Adam and then the rest of the genealogy will tell us all the people Who came from, who were generated from Adam.

In this video I look at the first verse in Matthew's Gospel, "The book of the genealogy of Jesus Christ, son of David, son of Abraham." I explore the subtle allusions Matthew chooses to begin his great masterpiece.

The Bible is the greatest work of literary genius. And The Bible is Art is a YouTube Channel devoted to explaining this literary art in all its sophistication, elegance, and design.

Patreon: https://www.patreon.com/thebibleisart

website: https://www.thebibleisart.com
email: thisdivineart@gmail.com
twitter: @johnbhiggins
music: Kai Engel, "Coelum" (https://www.kai-engel.com)

| How to Learn to Read the Bible as Literary Art |
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa)
Narrative Art in the Bible (https://amzn.to/30RVGIb)
The Art of Biblical Narrative (https://amzn.to/3aDrIfk)
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C)
The Poetics of Biblical Narrative (https://amzn.to/2Gh4cqE)

| Literary Structure |
Literar

Matthew 1:1 | The Art of Opening

In this video I look at the distinctive features of day #3 of the creation week. We will discover how God's characterization on this day unfolds how he works in other biblical stories including the Abraham narrative and the story of Jesus. 
 
#Bible #Genesis 
 
The Bible is the greatest work of literary genius. And The Bible is Art is a YouTube Channel devoted to explaining this literary art in all its sophistication, elegance, and design. 
 
Patreon: https://www.patreon.com/thebibleisart 
 
#bible #genesis #art #literature 
 
website: https://www.thebibleisart.com 
music: Kai Engel, "Coelum" (https://www.kai-engel.com) 
email: thisdivineart@gmail.com 
twitter: @johnbhiggins 
 
| How to Learn to Read the Bible as Literary Art | 
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa) 
Narrative Art in the Bible (https://amzn.to/30RVGIb) 
The Art of Biblical Narrative (https://amzn.to/3aDrIfk) 
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C) 
The Poetics of Biblical Narrative (https://amzn.to/2Gh4cqE) 
 
| Literary Structure | 
Literary Structure of the Old Testament (https://amzn.to/30Jdm8X) 
Style And Structure In Biblical Hebrew Narrative (https://amzn.to/2RDTTlQ) 
 
| Genesis | 
Creation: The Story of Beginnings - Grossman (https://amzn.to/2GlPwq9) 
Abram to Abraham: A Literary Analysis of the Abraham Narrative - Grossman (https://amzn.to/2v7id7Z) 
Narrative Art in Genesis - Fokkelman (https://amzn.to/2ulmd4t) 
A Commentary on the Book of Genesis (Part I) - Cassuto (https://amzn.to/2NOAhdt) 
A Commentary on the Book of Genesis (Part II) - Cassuto (https://amzn.to/2Gcuk6d) 
Genesis: A Commentary - Waltke (https://amzn.to/2vaBvt7) 
The Gospel of Genesis: Studies in Protology and Eschatology - Gage (https://amzn.to/2RGjRFo) 
Abraham and All the Families of the Earth: A Commentary on the Book of Genesis 12-50 - Janzen (https://amzn.to/2TVyCqJ) 
Genesis 1-15, Volume 1 - Wenham (https://amzn.to/2TQnYRO) 
Genesis 16-50, Volume 2 - Wenham (https://amzn.to/3aDY21J)

In this video I look at the distinctive features of day #3 of the creation week. We will discover how God's characterization on this day unfolds how he works in other biblical stories including the Abraham narrative and the story of Jesus.

#Bible #Genesis

The Bible is the greatest work of literary genius. And The Bible is Art is a YouTube Channel devoted to explaining this literary art in all its sophistication, elegance, and design.

Patreon: https://www.patreon.com/thebibleisart

#bible #genesis #art #literature

website: https://www.thebibleisart.com
music: Kai Engel, "Coelum" (https://www.kai-engel.com)
email: thisdivineart@gmail.com
twitter: @johnbhiggins

| How to Learn to Read the Bible as Literary Art |
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa)
Narrative Art in the Bible (https://amzn.to/30RVGIb)
The Art of Biblical Narrative (https://amzn.to/3aDrIfk)
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C)
The Poetics of 

God's Characterization on Day #3 | Genesis 1:9-13

In this week's video we look the literary art in Day 2 of the creation week. We explore the characterization of God and how his action on Day 2 is the theme for fascinating variations in the rest of Genesis and Exodus. 
 
The Bible is the greatest work of literary genius. And The Bible is Art is a YouTube Channel devoted to explaining this literary art in all its sophistication, elegance, and design. 
 
Patreon: https://www.patreon.com/thebibleisart 
 
#bible #genesis #art #literature 
 
website: https://www.thebibleisart.com 
music: Kai Engel, "Coelum" (https://www.kai-engel.com) 
email: thisdivineart@gmail.com 
twitter: @johnbhiggins 
 
| How to Learn to Read the Bible as Literary Art | 
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa) 
Narrative Art in the Bible (https://amzn.to/30RVGIb) 
The Art of Biblical Narrative (https://amzn.to/3aDrIfk) 
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C) 
The Poetics of Biblical Narrative (https://amzn.to/2Gh4cqE) 
 
| Literary Structure | 
Literary Structure of the Old Testament (https://amzn.to/30Jdm8X) 
Style And Structure In Biblical Hebrew Narrative (https://amzn.to/2RDTTlQ) 
 
| Genesis | 
Creation: The Story of Beginnings - Grossman (https://amzn.to/2GlPwq9) 
Abram to Abraham: A Literary Analysis of the Abraham Narrative - Grossman (https://amzn.to/2v7id7Z) 
Narrative Art in Genesis - Fokkelman (https://amzn.to/2ulmd4t) 
A Commentary on the Book of Genesis (Part I) - Cassuto (https://amzn.to/2NOAhdt) 
A Commentary on the Book of Genesis (Part II) - Cassuto (https://amzn.to/2Gcuk6d) 
Genesis: A Commentary - Waltke (https://amzn.to/2vaBvt7) 
The Gospel of Genesis: Studies in Protology and Eschatology - Gage (https://amzn.to/2RGjRFo) 
Abraham and All the Families of the Earth: A Commentary on the Book of Genesis 12-50 - Janzen (https://amzn.to/2TVyCqJ) 
Genesis 1-15, Volume 1 - Wenham (https://amzn.to/2TQnYRO) 
Genesis 16-50, Volume 2 - Wenham (https://amzn.to/3aDY21J)

In this week's video we look the literary art in Day 2 of the creation week. We explore the characterization of God and how his action on Day 2 is the theme for fascinating variations in the rest of Genesis and Exodus.

The Bible is the greatest work of literary genius. And The Bible is Art is a YouTube Channel devoted to explaining this literary art in all its sophistication, elegance, and design.

Patreon: https://www.patreon.com/thebibleisart

#bible #genesis #art #literature

website: https://www.thebibleisart.com
music: Kai Engel, "Coelum" (https://www.kai-engel.com)
email: thisdivineart@gmail.com
twitter: @johnbhiggins

| How to Learn to Read the Bible as Literary Art |
Reading Biblical Narrative: An Introductory Guide (https://amzn.to/30LzaRa)
Narrative Art in the Bible (https://amzn.to/30RVGIb)
The Art of Biblical Narrative (https://amzn.to/3aDrIfk)
Old Testament Narrative: A Guide to Interpretation (https://amzn.to/38rcE2C)
The Poetics of Biblical Narrative (https://amzn.to/2G

The Bible is Art Videos

The Secret of "127" in Esther 1:1

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Judas' Field | Why Do the Priests Buy a Field with The Money Judas Gives Back? (Matthew 27:1-10)

Mary, Adultery, & Righteousness | Matthew 1:18-21

Matthew 1:1 | The Art of Opening

God's Characterization on Day #3 | Genesis 1:9-13

The Sky In Between | The Literary Art of Genesis 1:6-8

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