Why Are People Suspicious That The Bible Isn't Completely Trustworthy? – Michael Heiser | Part 7
John 14:6
apologetics
April 27, 2026
00:00 – Stealing Baal’s Glory: How the Psalms "poke Baal in the eye" by attributing his powers to Yahweh.
00:41 – The Exodus as New Creation: God’s authority over nature and the creation of a nation.
01:43 – The Meaning of "Yahweh": Defining the Name as "He who causes to be."
02:47 – Psalm 24 and the "King of Glory": Reclaiming Canaanite titles for the God of Israel.
04:48 – Matthew 2 & Hosea 11:1: Analyzing the "Out of Egypt I called my son" prophecy and typology.
07:42 – The Bible and Slavery: Contextualizing Paul’s instructions in Philemon and Ephesians within Roman culture.
12:43 – Jerusalem as the "Center of the World": Understanding "mythic theology" and the connection between spiritual and physical realms.
15:53 – Mountains and Gardens: Exploring where the spiritual and physical worlds intersect.
19:39 – Science vs. Theology in Genesis: Why God prioritizes theological truth over scientific precision.
21:12 – Humanity as "Imagers" and "Holy Ones": God’s original purpose for humans to be part of His divine council.
Part 1: https://youtu.be/dQWk9K7N6N0
Part 2: https://youtu.be/xQePvk8Nt6A
Part 3: https://youtu.be/v7IpWEgwnGg
Part 4: https://youtu.be/I531Bey37dM
Part 5: https://youtu.be/wkjDiZ6KiCI
Part 6: https://youtu.be/yfAAkv3KQMY
In this final instalment of the seven‑part series, Michael Heiser argues that the psalmist and biblical authors deliberately allude to Canaanite myths about Baal—such as storms over the sea and “who is this king of glory?”—not to endorse them but to strip Baal of his glory and status by showing that Yahweh, not Baal, truly commands the waters and the divine council, and that Yahweh alone brings into existence new realities like the ordered world and the newly formed nation of Israel through the Exodus. He then connects this to Matthew’s use of Hosea 11:1 (“Out of Egypt have I called my son”), stressing that Matthew is not a hermeneutical hack but a careful interpreter who sees typology in the fact that Israel—the “son of God” in the Old Testament—is prefigured in Jesus, the true Son, King, and embodiment of the nation, so that Exodus‑level events are now replayed in the Messiah’s life. Turning to slavery in Ephesians 5 and Philemon, Heiser insists Paul does not endorse the institution but navigates a brutal first‑century reality where public calls for slave revolts would expose slaves to greater danger; instead, Paul urges humane treatment and relational restoration (as with Philemon and Onesimus), working within the legal constraints of the Roman world to protect the vulnerable rather than get them killed. Finally, Heiser explains that when the Bible speaks of Jerusalem as “the center of the earth” or uses imagery like the world tree and the cosmic dome, it is not making literal‑geographical or scientific claims but deploying mythic, metaphorical theology to convey that Jerusalem is the focal point where heaven and earth intersect, where God’s presence and governance are most fully realized, and that humanity was created as God’s “children” and “holy ones” destined from the beginning to dwell with Him, a truth that God framed in the conceptual language of ancient Israel so that people could grasp who He is and who they are, even if the scientific details were left behind.
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Scripture
PsalmsPsalms 24MatthewHoseaHosea 11Hosea 11:1Ephesians




















