The Deep Waters Way

Ray Cooper
  • 5.0 (1)
  • Christianity
  • Updated Weekly

The shoreline is safe, but we weren’t created for the harbor. Most of us live in the shallows of faith, where life feels familiar, manageable, and comfortable. But the shallows are deceptive. They can leave us stuck, complacent, and unchanged, while the deep waters of obedience and trust call us farther in. The Deep Waters Way is a podcast for believers who sense there is more to the Christian life than simply getting by. Hosted by Ray Cooper, it offers biblical teaching and theological reflection shaped by the Wesleyan-Holiness tradition, with an emphasis on Scripture, the creeds, and the way truth forms the Christian life. Here, Scripture and theology are not treated as abstract subjects, but as means by which God shapes our worship, our character, our calling, and how we live our lives. This is a place for intellectual honesty and genuine discipleship. We study Scripture as a connected whole, paying attention to its themes, its historical and cultural setting, and the way one passage sheds light on another. We also explore the original languages and the historic creeds of the Church, not as academic exercises, but as tools for faithful interpretation and obedient living. We won’t settle for religious clichés; instead, we wrestle with the long and often difficult work of cooperating with God’s grace, because theology that does not shape our lives has missed its purpose. As Moses reminded Israel in Deuteronomy 6, God’s words are meant to shape the whole of daily life—when we sit at home, when we walk along the way, when we lie down, and when we rise. In the same way, every part of life—our work, our relationships, our struggles, our worship, and our ordinary routines—can become an act of worship when it is formed by truth deeply embraced. This podcast does not assume that growth is automatic, nor that struggle is failure. It speaks to those navigating doubt, conviction, renewal, identity, and the slow work of transformation. Whether we are exploring church history, how we got the Bible, translation questions, scriptural studies, or the transforming work of the Holy Spirit in daily life, the aim remains the same: to help you grow in Christ, read Scripture more faithfully, and live a life marked by holiness, love, and faithful witness. It’s time to slip the moorings and head for the deep waters.

  1. 6d ago

    The Bread of Life

    The Deep Waters Way | Series: I AM | Episode 21: The Bread of Life In this inaugural episode of our new series on the seven predicate I AM statements in the Gospel of John, we examine Jesus’ declaration in John 6:35: "I am the bread of life." Following the miraculous feeding of the 5,000, crowds pursue Jesus across the Sea of Galilee to Capernaum—not out of a spiritual desire for truth, but to have their physical bellies filled once again. When pressed by the crowd for a sign like the manna given under Moses in the wilderness, Jesus pivots their focus from perishing, physical food to the enduring spiritual reality found exclusively in Himself. By exploring the psychological phenomenon of pattern recognition (apophenia), the typological contrast between wilderness manna and eternal life, and Alexander MacLaren’s concept of spiritual incorporation, this episode confronts our modern tendency to chase after "alternative breads" and counterfeit substitutes that leave us spiritually starving while feeling full. Core Takeaways Categorizing the I AM Statements: The seven predicate I AM statements in John are structured into three escalating categories of divine relational movement: Provision (Bread of Life, Light of the World), Protection (The Gate, The Good Shepherd), and Participation (Resurrection and the Life, Way Truth Life, True Vine).Physical Signs vs. Spiritual Reality: The crowd in Capernaum demonstrates "tone-deaf" blindness by demanding a miraculous sign after having just witnessed the multiplication of bread and fish—a blessing so abundant it yielded twelve full baskets of leftovers.The True Bread from Heaven: Jesus reframes Israel’s wilderness history by revealing that Moses was not the ultimate source of manna; rather, the Father gives the true, living Bread come down from heaven that gives life to the world and guarantees eternal life to all who believe.Spiritual Incorporation over Consumption: Receiving the Bread of Life requires more than superficial mental agreement or physical signs; as Alexander MacLaren observes, true trust means appropriating Christ and incorporating His very life into our inmost being.The Danger of Alternative Breads: Just as store shelves are filled with alternative grain breads, believers often succumb to counterfeit spiritual breads—including worldly pursuits, busyness, or even church activities detached from Christ—that leave our spirits empty while creating a false sense of fullness. Depth of Insight Apophenia vs. Divine Epiphany: While human brains naturally seek patterns—sometimes creating false meaning out of random data (apophenia)—a close examination of John’s Gospel reveals a deliberate, escalating divine pattern across the I AM statements that brings true spiritual epiphany and sudden understanding.The Manna Paradigm & Human Self-Will (Exodus 16): Manna was freely given in the wilderness but operated under strict divine rules. Those who attempted to manipulate the provision on their own terms by gathering extra on days 1–5 found it spoiled and rotten, while those who searched on the Sabbath found nothing. Human self-will cannot dictate how eternal life is received.Daily Dependence vs. One-Time Event: Just as physical bread cannot be eaten once in a lifetime to sustain bodily health, receiving Christ requires daily, continual reliance on His presence. Yesterday's spiritual manna is insufficient for today's walk.Echoes of the Prophetic Call: Jesus’ invitation in John 6 weaves directly into a multi-century prophetic thread stretching back through Isaiah 55:1–3, Jeremiah 29:12–13, Joel 2, and Romans 10—demonstrating that God has consistently called His people to seek Him while He is near and to stop spending labor on that which does not satisfy.Larnelle Harris & Empty Service: Drawing from Larnelle Harris’s classic song "I Miss My Time with You" ("How can you serve Me when your spirit's empty?"), the episode warns that even good spiritual practices and Christian service (Wesley's "means of grace") become hollow substitutes if they replace personal communion with the Savior. Featured Scripture John 6:22-51: Jesus teaching in the synagogue at Capernaum regarding the true Bread from heaven and eternal life.John 6:35: The foundational declaration: "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst."Exodus 16:13-21: The giving of manna in the wilderness and the instructions for daily gathering.Isaiah 55:1-3, 6-7: The prophetic invitation to come to the waters, buy without money, and seek the LORD while He may be found. Theological Connections Genesis 1:29-30: God providing every seed-bearing plant and bread for human nourishment at creation.Jeremiah 29:12-13: The promise that when we seek God with all our heart, He will be found by us.Joel 2:12-13: The call to return to the LORD with fasting, weeping, and a renewed heart.Romans 10:8-13: Paul picking up the Old Testament thread that whoever calls on the name of the Lord will be saved.1 Corinthians 11:23-26: The Eucharistic imagery of Christ giving His flesh for the life of the world. Scholarly Context & Commentary MacLaren, Alexander. Expositions of Holy Scripture. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. (Cited for the definition of spiritual incorporation when receiving Christ).Harris, Larnelle. "I Miss My Time with You." Words and Music by Larnelle Harris. (Cited regarding the peril of spiritual emptiness amid busyness).The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016. Support The Deep Waters Way Producing The Deep Waters Way is a labor of love, but it does carry real administrative and operational costs. If the show has been a blessing to your walk with Christ, would you pray about helping us cover those costs? You can make a contribution directly through our secure online page. Your support is deeply appreciated and allows us to keep slipping the moorings and heading for the deep waters. Support the Show: www.thedeepwatersway.com/support

    The Bread of Life

  2. Sep 8

    Demolishing the Myth

    The Deep Waters Way | Episode 20: Demolishing the Myth: What Mark Says About Jesus In this episode, we address one of the most common skeptical arguments in modern digital media and textbooks: the claim that Jesus never believed or claimed Himself to be God. Rather than turning to the later Gospel of John, we look to the Gospel of Mark—widely agreed by scholars to be our earliest historical record. By examining what Jesus said, what He did, and how both His enemies and the spiritual realm reacted to Him, we discover a remarkably high and early Christology. From exercising the unique divine prerogative of forgiving sins to commanding the wind, waves, and demonic forces under His own authority, Jesus consistently acted as none other than Yahweh in the flesh. This historical grit is not mere trivia; it is a direct challenge to submit our entire lives to His sovereign authority and be transformed by His grace. Core Takeaways The Authority to Forgive: In Mark 2:5-11, Jesus forgives the sins of a paralytic before healing him. Since all sin is ultimately a trespass against God alone, Jesus’ pronouncement of forgiveness is an active exercise of a uniquely divine prerogative, which He validates with a visible, immediate miracle.Lord of the Sabbath: By declaring Himself "Lord even of the Sabbath" (Mark 2:27-28), Jesus claims mastership over an institution ordained by God at creation. This is a monumental assertion of equality with God, placing Himself above the cosmic order instituted in Genesis.The I AM in the Storm: When Jesus walks on water in Mark 6:50 and says ego eimi ("It is I" or "I AM"), He uses the exact self-revelatory Greek phrase used in the Septuagint translation of Exodus 3:14. By calming the storm, He mirrors Yahweh’s unique Old Testament authority over the chaotic waters.The Ultimate Trial Testimony: Under direct questioning by Caiaphas in Mark 14:61-62, Jesus responds to the high priest's specific, singular inquiry regarding "the Son of the Blessed" with a definitive "I am" (ego eimi), immediately linking Himself to the divine figure of Daniel 7 coming on the clouds of heaven. Depth of Insight Dating the Gospels & Paul's Letters: While critical scholars frequently propose post-70 AD dates for the Gospels to argue for a slow, legendary expansion of Jesus' identity (the "telephone game"), the historical shift in recent scholarship points to earlier pre-70 AD dates. More importantly, Paul’s letters from the 50s AD and early 60s—as well as the early creed of 1 Corinthians 15:3-8 dating to within months of the resurrection—reveal that a high, divine Christology was already fully formed from the very beginning.The Son of Man Paradox: Though often misconstrued by modern readers as a simple reference to humanity (as seen in Ezekiel), Jesus’ usage of "Son of Man" points directly to Daniel 7. There, the Son of Man is presented before the Ancient of Days as a divine equal who is given everlasting dominion, glory, and worship.Sovereign Command vs. Invocation: Unlike Old Testament prophets (like Elijah and Elisha) who had to pray to Yahweh to raise the dead, or ancient exorcists who used rituals and appealed to higher names, Jesus raises Jairus's daughter (Mark 5) and casts out unclean spirits (Mark 1 & 5) by His own self-contained command. He does not pray for permission; He simply speaks with His own sovereign authority.Providence in the Wilderness: The miraculous feedings of the 5,000 (Mark 6) and 4,000 (Mark 8) in desolate, wilderness areas directly evoke God’s supernatural feeding of Israel with manna during the Exodus. Jesus is recognized by the crowds as the direct agent of wilderness provision that only God can provide.The Reaction of Enemies and Demons: The spiritual and human worlds both understood Jesus’ claims. Unclean spirits fall down in absolute terror, identifying Him as the "Holy One of God" and their judge, while the scribes and Caiaphas charge Him with blasphemy because they knew that He was claiming the identity and prerogatives of God alone. Featured Scripture Mark 2:5-11: Jesus forgiving the sins of the paralytic and healing him as a visible sign of His authority on earth.Mark 6:45-52: Jesus walking on the water and comforting His terrified disciples with ego eimi.Mark 14:61-64: Jesus’ trial before the Sanhedrin, where He claims the title "I am" and references the Daniel 7 vision.Daniel 7:13-14: The apocalyptic vision of the Son of Man coming with the clouds of heaven to receive eternal dominion and glory. Theological Connections Genesis 2:1-3: God instituting the Sabbath at the completion of creation.Exodus 3:13-15: The revelation of the sacred name I AM WHO I AM to Moses.Psalm 107:23-30: Yahweh hushing the storm and stilling the waves for those caught at sea.Job 9:8: The declaration that God alone stretches out the heavens and tramples the waves of the sea.1 Corinthians 15:3-8: Paul recording the earliest Christian creedal statement of the death, resurrection, and appearances of Christ. Scholarly Context & Commentary Ehrman, Bart. References to critical skepticism regarding late Gospel dates and the "telephone game" model of biblical transmission.Habermas, Gary. References to historical research on early creedal formulation in 1 Corinthians 15.The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016. Support The Deep Waters Way Producing The Deep Waters Way is a labor of love, but it does carry real administrative and operational costs. If the show has been a blessing to your walk with Christ, would you pray about helping us cover those costs? You can make a contribution directly through our secure online page. Your support is deeply appreciated and allows us to keep slipping the moorings and heading for the deep waters. Support the Show: www.thedeepwatersway.com/support

    Demolishing the Myth

  3. Sep 1

    Divine Scandal

    The Deep Waters Way | Episode 19: Divine Scandal: God with Us, Yahweh Saves In this final installment of our series What's in a Name?, we explore the ultimate intersection of God’s character, His covenants, and His presence. While the previous names of God have revealed both His high authority and His deep care, they find their absolute fulfillment in Immanuel—God with us. This episode confronts the profound "scandal" of the Gospel: that the transcendent Creator of the universe (El Gibbor) would empty Himself of His divine majesty to arrive as a helpless infant named Yahweh saves (Jesus), only to bring about our ultimate healing through a criminal's death on a wooden cross. Through this divine scandal, Jesus reconstructs our relationship with God, ending our human strivings to make a name for ourselves and offering us a restored nature, a purified temple, and a new name. Core Takeaways The Ultimate Bridge: Jesus, as Immanuel, stands as the perfect bridge between God's transcendence—His absolute authority, holiness, and separateness from creation—and His immanence—His willingness to draw near, walk with us, and involve Himself intimately in our lives.The Helpless Warrior: The name El Gibbor (Mighty God) is scandalously manifested in a newborn baby. This subverts all human expectations of a "jackbooted" ruler, revealing that God conquers our greatest oppressor, sin, through vulnerability and sacrificial love rather than tyrannical military might.Yahweh Saves: The name Jesus (Yeshua / Yehoshua) translates to "Yahweh saves". This name carries the full prophetic weight of Isaiah 59 and 63, proving that when no human intercessor could be found to save us from the law of sin and death, God chose to bring salvation Himself.The Scandal of the Cross: In a complete reversal of pagan religions, where humans must climb mountains to appease a distant deity, Jesus climbs the hill of Golgotha with the wood of the sacrifice on His back. The Son of Promise becomes both the Provider and the perfect substitute provided by God Himself.Purifying the New Temple: Through the sacrifice of the cross, Jesus purifies the "temples" of our bodies so that the Holy Spirit can dwell within us. We are adopted as children and sealed with His name, putting an end to our human strivings to build our own towers of security. Depth of Insight Babel and Pentecost: We contrast the high-handed rebellion of Babel—where Noah's descendants built a ziggurat to manipulate God and "make a name for themselves"—with the outpouring of the Holy Spirit at Pentecost, where God unifies the scattered languages and nations on His own terms.The Commonality of Reassurance: Matthew’s connection of Isaiah 7:14 to the angel's message to Joseph in Matthew 1:20-21 highlights a consistent thematic thread of divine reassurance ("fear not") when God breaks into human history to perform the impossible.The Incarnational Principle: Drawing from Gregory of Nazianzus, the episode emphasizes that "that which is not assumed is not healed." Christ had to become fully human in order to redeem and heal every facet of our broken human experience—including our bodies, minds, and spirits.Geographic and Typological Convergence: Golgotha, the hill of the crucifixion, sits in the exact same mountain range around Jerusalem as Mount Moriah. This geographically and linguistically links the site of Abraham's near-sacrifice of Isaac to the place where the ultimate Lamb of God was offered.The Solitary Victory: The "slain Lamb" of Revelation 5 who alone is worthy to open the scroll mirrors the bloodstained warrior of Isaiah 63 who "trod the winepress alone." Both accounts declare that redemption was won entirely by God’s sole initiative and strength. Featured Scripture Isaiah 7:14: The prophetic sign of the virgin conceiving and bearing a son named Immanuel.Matthew 1:18-25: The angel of the Lord appearing to Joseph to announce the birth and naming of Jesus.1 Peter 2:24: Christ bearing our sins in His body on the tree, linking our spiritual healing to His wounds.Revelation 21:3: The ultimate consummation of the covenant promise where the dwelling place of God is with man. Theological Connections Genesis 10:8-10 & 11:1-9: The rise of Nimrod and the high-handed manipulation at the Tower of Babel.Isaiah 9:6 & 10:21: The prophetic announcement of the child called El Gibbor and the remnant returning to Him.Isaiah 59:14-17 & 63:1-6: The Lord putting on the armor of salvation and treading the winepress of redemption alone.Ephesians 1:3-6: Believers being chosen in Christ to be holy, blameless, and adopted as children.Revelation 2:17 & 3:12: The promise of a white stone with a new name and being sealed with the name of God. Scholarly Context & Commentary Gregory of Nazianzus: Epistola 101 to Cledonius. Exploring the theological necessity of Christ's full humanity for total, holistic salvation.Keller, Timothy. Hidden Christmas: The Surprising Truth Behind the Birth of Christ. New York: Viking, 2016.The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016. Support The Deep Waters Way Producing The Deep Waters Way is a labor of love, but it does carry real administrative and operational costs. If the show has been a blessing to your walk with Christ, would you pray about helping us cover those costs? You can make a contribution directly through our secure online page. Your support is deeply appreciated and allows us to keep slipping the moorings and heading for the deep waters. Support the Show: www.thedeepwatersway.com/support

    Divine Scandal

  4. Aug 25

    God Almighty, Mighty God

    The Deep Waters Way | Episode 18: God Almighty, Mighty God In this fourth installment of our series What's in a Name?, we confront a linguistic and theological paradox. We often assume that names translated similarly into English carry the same meaning, yet the Hebrew names El Shaddai and El Gibbor reveal entirely different, profound dimensions of God's relationship to us. Journeying from the covenant renewal of ninety-nine-year-old Abram in Genesis 17 to the war-torn prophetic landscape of Isaiah, we discover a God who is both our all-sufficient mountain of nourishment and our mighty warrior. Ultimately, these names show us that His greatest victory over the chaos of sin is won not through a show of tyrannical military hubris, but through the vulnerability of a newborn child and the shedding of His own blood. Core Takeaways The Dual Realities of El Shaddai: The Septuagint translators struggled to translate El Shaddai, alternating between pantokrator (Almighty) and hikanos (one who is sufficient). This dual usage reminds us that God is simultaneously our transcendent tower of strength and our intimate, all-sufficient provider.The Calling of a Blameless Walk: In Genesis 17, God’s self-revelation as El Shaddai comes with the command to walk "blameless" (tamim). This does not mean flawless performance, but ordering our entire lives in whole, complete integrity, choosing to live out what we truly believe about His reliability.Defining Biblical Faith: Faith is not merely passive mental agreement or warm feelings. True faith is acting upon the presumption of reliability—stepping out in obedience and living differently because we trust the One who has called us.Subverting the Human Warrior: In the ancient Near East, a gibbor was a champion of war or a brutal tyrant (such as Nimrod or Goliath) driven by hubris and self-aggrandizement. When applied to God, El Gibbor (Mighty God) subverts this concept completely. He does not conquer as a jackbooted oppressor, but as a deliverer who shatters our ultimate enemy, sin, through His own sacrificial blood.The Ultimate Expression of Immanence: The prophetic climax of El Gibbor is revealed in Isaiah 9, where the Mighty God who strides from the battlefield is introduced as a helpless, newborn child. He is a sovereign strong enough to defeat our oppressors, yet humble enough to never become a tyrant over our souls. Depth of Insight The Four Roots of Shaddai: Scholars trace Shaddai to four distinct roots: shadu (Akkadian for mountain), shadad (overwhelming strength), shad (breast/nourishment), and she-dai (Rashi’s "The God who is enough"). Together, they present a holistic theology of a God who is both high above us and tenderly close to us.The Chronological Silence of Abram: Twenty-four years passed between Abram’s initial call and the revelation of El Shaddai in Genesis 17, including thirteen years of silence following the birth of Ishmael. Abram’s desperate attempts to "help God out" through human schemes highlight our tendency to doubt both His strength and His sufficiency.The Armor of Prevenient Justice: In Isaiah 59, God is appalled by the rampant lack of human justice and the absence of anyone to intercede. In response, He puts on His own righteousness and salvation as armor, declaring that where human capacity fails, His sovereign arm will bring deliverance.Geographic Redemption in Galilee: The promise of El Gibbor in Isaiah 9 begins in the very places first brought into contempt by the Assyrian conquest—Zebulun, Naphtali, and Galilee of the nations. God systematically targets the deepest areas of darkness and military defeat to bring His transformative light.Sustained Participation Over Sinking: Linking back to Peter's walk on the water in Matthew 14, this episode reminds us that walking with El Shaddai and El Gibbor requires sustained participation. When the wind of circumstances screams, our call is to remain anchored to His character rather than letting human systems define our reality. Featured Scripture Genesis 17:1-8: God reveals Himself as El Shaddai and establishes His covenant terms with Abram.Isaiah 9:1-7: The prophetic announcement of the child who will be called El Gibbor.Isaiah 59:14-17: The Lord putting on His armor of righteousness, salvation, and zeal to fight for justice.Isaiah 63:1-6: The vivid account of the bloodstained warrior striding from the winepress of redemption. Theological Connections Genesis 10:8-10: Nimrod established as the prototype of a self-aggrandized human gibbor.1 Samuel 17:51: Goliath’s hubris and defeat as the champion of the Philistines.Exodus 15:1-3: The Song of Moses proclaiming that the Lord is a man of war.Psalm 24:7-10: The liturgical welcoming of the Lord, strong and mighty in battle.Revelation 2:1-7: Jesus calling the church of Ephesus back to their first love, mirroring El Shaddai calling Abram back to his first moment of belief. Scholarly Context & Commentary Rabbi Rashi's Translation: The medieval Jewish perspective on the compound word she-dai as indicating the self-sufficient nature of God.Ugaritic and Akkadian Linguistics: Exploring the connection between the root shadu and ancient Near Eastern understandings of mountains as divine dwellings.Precept Austin: El Shaddai: https://www.preceptaustin.org/el_shaddai#shaddaiPrecept Austin: El Gibbor: https://www.preceptaustin.org/el_gibbor-mighty_godOswalt, John N. Isaiah. The NIV Application Commentary. Grand Rapids, MI: Zondervan, 2003.The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016. Support The Deep Waters Way Producing The Deep Waters Way is a labor of love, but it does carry real administrative and operational costs. If the show has been a blessing to your walk with Christ, would you pray about helping us cover those costs? You can make a contribution directly through our secure online page. Your support is deeply appreciated and allows us to keep slipping the moorings and head for the deep waters. Support the Show: www.thedeepwatersway.com/support

    God Almighty, Mighty God

  5. Aug 18

    Provider and Healer

    The Deep Waters Way | Episode 17: Provider and Healer In this episode, we journey through two pivotal three-day journeys in the Pentateuch to explore the character of God as our Sustainer and Restorer. We follow Abraham into the land of Moriah, where he encounters Jehovah Jireh—the Lord who provides—not as a philosophical concept, but as a decisive act of covenant faithfulness. We then transition to the bitter waters of Marah, where God reveals Himself to a desperate Israel as Jehovah Rapha—the Lord who heals. Together, these narratives reveal that God’s provision and healing are not merely about physical relief, but about His intimate presence and His ultimate restoration of a broken world. Core Takeaways Trusting the Promise-Giver: Abraham’s willingness to surrender Isaac demonstrates a shift from trusting in a specific gift to trusting in the One who gave the promise, establishing that true allegiance is tested in the moments of our deepest surrender.Provision Flows from Seeing: The name Jehovah Jireh is linguistically rooted in the Hebrew word ra’ah, meaning "to see". God’s provision is not a distant reaction; it is an active response to the needs He intimately observes.Healing as Self-Revelation: Unlike names assigned by humans, Jehovah Rapha is a self-revelatory name. God identifies Himself as Healer in the context of human pain and bitterness, proving that He meets us in our thirst rather than removing the desert.Presence as the Ultimate Provision: While God provides for physical needs, His greatest act of provision is the gift of Himself. His presence is the agent that "sweetens" the bitter experiences of the human wilderness.Restoration Over Temporary Cure: The healing offered by Jehovah Rapha points toward ultimate restoration. While physical cures are temporary, the healing won through Christ’s sacrifice addresses the deeper brokenness of human nature. Depth of Insight The Three-Day Typology: The recurring motif of the three-day journey serves as a theological bridge to the Resurrection. From the moment of command, the "sacrifice" is figuratively dead, and the deliverance on the third day serves as a picture of life from the dead.Linguistic Convergence: The name Moriah shares a root with ra’ah (to see), linking the geography of sacrifice directly to the names El Roi (the God who sees me) and Jehovah Jireh (the Lord will provide/see to it).The Log and the Tree: The "log" or wood used at Marah to sweeten the water serves as a type of the Cross. Just as wood healed the bitterness of the water, the "tree" of the crucifixion heals the bitterness of the curse of sin.The Incarnational Principle: Drawing from Gregory of Nazianzus, the episode highlights that "that which is not assumed is not healed". By becoming fully human, Christ touched every part of our broken nature to bring divine healing.Geographic and Cultural Accuracy: The three-day journey from Beersheba to Moriah (approximately 45 miles) fits the actual geography of the land, suggesting the narrative is grounded in a source with first-hand knowledge of the terrain. Featured Scripture Genesis 22:1-14: The testing of Abraham and the revelation of Jehovah Jireh.Exodus 15:22-26: The bitter waters of Marah and the revelation of Jehovah Rapha.Genesis 21: The birth of Isaac and the departure of Hagar and Ishmael.1 Peter 2:24: The link between Christ’s wounds and our spiritual healing. Theological Connections Hebrews 11:17-19: Abraham’s faith that God could raise the dead.2 Chronicles 3:1: The identification of Mount Moriah as the future site of Solomon’s Temple.Isaiah 53 & 61: The prophetic anticipation of the Healer who bears our sorrows.James 5:14-15: The New Testament practice of seeking God as Healer through prayer.Matthew 6:25-26: The Father’s commitment to providing for His children. Additional Scripture Additional Scripture About God's Provision Psalm 23:1: The Lord is my shepherd; I shall not want.Psalm 107:9: For he satisfies the longing soul, and the hungry soul he fills with good things.Philippians 4:19: And my God will supply every need of yours according to his riches in glory in Christ Jesus.Matthew 6:25-26: Therefore I tell you, do not be anxious about your life... Look at the birds of the air... your heavenly Father feeds them.2 Corinthians 9:8: And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. Additional Scriptures About God as Healer 2 Kings 5:10: The healing of Naaman the Syrian.Psalm 34:18: The Lord is near to the brokenhearted and saves the crushed in spirit.Daniel 4:34: The restoration of Nebuchadnezzar’s reason and spirit.Psalm 103:2-3: Bless the Lord, O my soul... who heals all your diseases.James 5:14-15: The prayer of faith and the anointing of the sick.Psalm 147:3: He heals the brokenhearted and binds up their wounds. Scholarly Context & Commentary The Code of Hammurabi: Contrast between ancient Near Eastern legal customs regarding heirs and God’s specific commands to Abraham.Brown-Driver-Briggs Lexicon: Linguistic analysis of the root ra’ah and its relationship to divine provision.David Guzik: Commentary on the distinction between trusting the gift and the Promise-Giver.Gregory of Nazianzus: Theologically defining the "assumed" nature of Christ as the basis for total healing.Jehovah Jireh: The Lord Our Provider: www.wisdomhunters.com/jehovah-jireh-the-lord-our-providerHall: Jehovah Jireh: www.logos.com/grow/hall-jehovah-jirehJehovah Jireh: The Lord Will Provide: www.biblestudytools.com/bible-study/topical-studies/jehovah-jireh-the-lord-will-provide.htmlWhat is Jehovah Rapha?: www.gotaquestions.org/jehovah-rapha.htmlGod the Healer: www.keepbelieving.com/sermon/god-the-healer-jehovah-raphaJehovah Rapha (Deeper Christian): www.deeperchristian.com/206-2 Support The Deep Waters Way If you have found value in this journey and feel led to help support the costs of producing the show, you may do so through our dedicated support page. Your generosity is greatly appreciated and helps us continue to slip the moorings and head for the deep waters. Support the Show: www.thedeepwatersway.com/support

    Provider and Healer

  6. Aug 11

    No Thing too Big, No One too Small

    The Deep Waters Way | Episode 16: No Thing too Big, No One too Small In this third installment of our series What's in a Name?, we explore a profound theological paradox: a God who is simultaneously the supreme architect of history and the intimate observer of the individual heart. We journey into the narratives of Genesis 14 through 16 to uncover the meanings behind two distinct Hebrew names for God. Through the miraculous military triumph of Abram over a powerful regional coalition, we encounter El Elyon—God Most High, the possessor of heaven and earth. Conversely, through the desperate flight of an Egyptian slave woman into the wilderness, we meet El Roi—the God who sees. Together, these names reveal a Creator who reigns over vast empires while never allowing the smallest, most forgotten person to escape His notice. Core Takeaways The Universal Sovereignty of El Elyon: Abram’s victory over the coalition led by Chedorlaomer demonstrates that God is not a localized, tribal deity tied to a specific territory, but the supreme sovereign over every nation and every square inch of the map.Trust and Reputation: By refusing the King of Sodom’s offer to keep the war spoils, Abram protects his reputation and demonstrates a total reliance on the promise of the One who possesses all things.El Roi and the Least of These: Hagar’s encounter in the wilderness establishes that God hears the cries of the oppressed and sees those whom society has discarded or exploited.The Possessor as Creator: The Hebrew word qanah indicates that God holds all of creation in His hands because He is the one who made it; therefore, no obstacle is too big for His hand.God’s Foresight in Human Failure: Even when a lack of faith leads to passive or desperate decisions—such as the attempt to fulfill God’s promise through Hagar—God factors those consequences into His redemptive and covenantal plan from the beginning. Depth of Insight The Geography of the King's Highway: The route taken by the ancient kings along the eastern plateau of the Rift Valley was defined by four major rivers—the Yarmouk, the Jabbok, Arnon, and Zered—each serving as a strategic choke point and fortification site.Archaeology and the Name El: The 1928 discovery of Ugaritic tablets confirmed that generic terms for God were common in the ancient near east, yet Abram identifies Yahweh specifically as the God Most High.Exodus in Reverse: The language used to describe Hagar’s experience—dealt harshly and fled—parallels the later experience of Israel in Egypt, showing that God’s redemptive patterns begin long before the burning bush.Theophany in the Wilderness: The appearance of the Angel of the Lord to Hagar is understood as a visitation of the pre-incarnate Christ, as the messenger speaks with divine authority and makes covenantal promises.The Burden of the Blood Covenant: In Genesis 15, God’s act of passing between the butchered animals alone places the entire burden of fulfilling the covenant upon Himself, rather than upon Abram. Featured Scripture Genesis 14:1-16: The account of Chedorlaomer’s military campaign and Abram’s rescue of Lot.Genesis 14:17-24: The meeting in the Valley of Shaveh between Abram, Melchizedek, and the King of Sodom.Genesis 15:1-21: The vision where God reassures Abram, promises an heir, and enters into a blood covenant.Genesis 16:4-6: The conflict between Sarai, Abram, and Hagar following the birth of Ishmael.Genesis 16:7-13: Hagar’s encounter with the Angel of the Lord at the spring on the way to Shur. Theological Connections Exodus 3:2, 7: The burning bush narrative where God identifies as the one who has seen the affliction of His people.Matthew 6:26 / Matthew 10:29: Jesus’ teaching on the Father’s care for sparrows and the value of human beings.1 Corinthians 10:6, 11: Paul’s instruction that various historical events happened as examples written for our learning.Psalm 110:4 / Hebrews 5-7: The priestly order of Melchizedek and his mysterious origins without known genealogy.Genesis 12:1-3: The original call and promise given to Abram to leave his father’s house. Scholarly Context & Commentary The Historical Coalition: Analysis of regional powers such as Elam, Shinar, Ellasar, and Goiim as a snapshot of the Fertile Crescent roughly 4,000 years ago.Ugaritic Linguistics: The significance of the 1928 tablets found near Ugarit in understanding how ancient worldviews localized deities.Hammurabi’s Code: Legal customs regarding the status of slave concubines and the demotion back to slave status once they have conceived.Melchizedek as a Type: The theological significance of a King-Priest who worshiped the supreme God outside the immediate familial line of Abram.The Battle at the Valley of Siddim: https://biblemapper.com/blog/index.php/2021/07/19/the-battle-at-the-valley-of-siddim/Map of the ancient near east (c. 1700 BCE): https://www.worldhistory.org/image/15146/map-of-tthe-ancient-near-east-c-1700-bce/Ancient Syro-Mesopotamia (ca. 1764 BCE): https://www.worldhistory.org/image/4446/ancient-syro-mesopotamia-ca-1764-bce/

    No Thing too Big, No One too Small

  7. Aug 4

    The God Who Comes Down

    The Deep Waters Way | Episode 15: The God Who Comes Down In this episode, we continue our series What’s in a Name? by shifting our focus from humanity’s failed attempt to make a name for itself at Babel to the name of the One who thwarts human ambition. We are exploring Yahweh, the personal covenant name of God. While we often focus on the incarnation of Christ as the moment God broke into history, this episode reveals that the story of God stepping down begins in the very first chapters of Genesis. We contrast the transcendent, cosmic architect of creation with the intimate God who has dirt under His fingernails, breathing life into humanity and walking with His creation in the cool of the evening. The core message delves into the profound revelation given to Moses at the burning bush: "I AM WHO I AM". This name signifies that God is the self-existent One, the uncaused cause who owes His being to no one and no thing. By examining the transition from the general title Elohim to the covenantal Yahweh, we see a God who refuses to be categorized, contained, or manipulated by human ritual. Instead, He reveals Himself as the God who draws near, hears the cry of the oppressed, and acts faithfully to fulfill His covenant promises. As we conclude, we reflect on the weight of carrying God’s name. To enter into a relationship with Yahweh is to take His name upon ourselves and become His representatives in the world. The power is not found in the specific pronunciation or the collection of letters, but in the Person the name refers to—the One who has revealed Himself as everything we need in the deep waters of life. Core Takeaways Transcendence vs. Immanence: Scripture presents a beautiful tension; God is both the majestic Creator standing in holy otherness and the intimate Lord who draws near to interact with His creation on a personal level.The Meaning of I AM: The name Yahweh is rooted in the verb "to be," revealing God as the self-existent One who is not bound by any domain or ruled by any outside force.The God Who Acts: Yahweh is a covenant name that promises God will be all His people need, acting in His own perfect timing to fulfill His redemptive plans.Relationship over Manipulation: Unlike pagan gods who were controlled through the knowledge of their names, Yahweh cannot be coerced; He is a God of intimate relationship, not transactional ritual.Personal Ownership: Like Jacob at Peniel, we are invited to move from knowing the "God of our fathers" to knowing Him as "my God," making the relationship personal and transformative. Depth of Insight Elohim as Majestic Plural: The Hebrew word Elohim is plural, yet when paired with a singular verb, it points to the singular, majestic author of creation who brings order out of chaos simply by speaking.The Serpent’s Distancing: In Genesis 3, the serpent deliberately avoids the name Yahweh, using only the generic Elohim to present God as remote, aloof, and unconcerned with His creation.The Tetragrammaton and Tradition: The sacred name consists of four consonants (YHWH). Vowel sounds from Adonai (Lord) or Hashem (The Name) were added later by scribes out of extreme reverence to avoid misusing the name.Retroactive Revelation: Moses used the name Yahweh retroactively when writing the Pentateuch to show the Israelites that the God acting for them in the Exodus was the same God who brought creation into existence.Names as Domains: In the ancient world, a god's name often defined their domain or what they controlled; by saying "I AM," God destroys the concept that He can be contained within any single category of nature or human thought.The Safeguard of Silence: The fading of the name’s original pronunciation may serve as a divine safeguard, preventing humanity from using the name as a talisman or magic spell to control the Almighty. Featured Scripture These passages are explicitly cited by book, chapter, and verse number within the source material: Exodus 3:13-15: The revelation of the name "I AM WHO I AM" and "The LORD" to Moses at the burning bush.Genesis 1:1: The introduction of Elohim as the Creator.Exodus 6:3: The statement that God was known to the patriarchs as El Shaddai rather than Yahweh.Genesis 9:1: Referenced regarding the command to fill the earth. Theological Connections These passages are referenced through allusions, quotes, or mentioned by book and chapter without specific verse citations: Genesis 2: The account of creation focused on God's immanence, where He is called Yahweh Elohim.Genesis 3: The conversation between the serpent and Eve where God is distanced as Elohim.Genesis 4: The continuation of the narrative where God is referred simply as Yahweh.Exodus 3:2: The appearance of the Angel of the LORD in the flame of fire.Genesis 32:22-32: The account of Jacob’s name change to Israel at Peniel.John 1:14 / Matthew 1:23: Allusions to the incarnation as God stepping down into human history. Scholarly Context & Commentary Thomas Aquinas: His use of the "uncaused cause" as a proof for the existence of God is linked to the self-existence revealed in the name Yahweh.Linguistic Transition: Analysis of the Tetragrammaton and the historical shift from ancient Hebrew consonants to the insertion of vowel markings.Pentateuch Composition: Discussion on how Moses utilized the name Yahweh to provide theological continuity for the Israelites.Translation Practices: Explanation of why English Bibles use "LORD" in all caps to represent the Tetragrammaton and distinguish it from Adonai.Jethro (Reuel): Identified as a priest of Midian who worshiped El Elyon (God Most High), showing that God had preserved knowledge of Himself outside of the familial line of Abraham, Isaac, and Jacob, but still within Abraham's lineage through Midian.The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016.

    The God Who Comes Down

  8. Jul 28

    A Name for Ourselves

    The Deep Waters Way | Episode 14: A Name for Ourselves In this episode, we embark on a new five-part series called What’s in a Name?, where we explore the nature, character, and heart of God through His names revealed in Scripture. We begin by looking at the interplay between humanity’s desire for recognition and God’s established nature, specifically through the lens of the Tower of Babel in Genesis 11. Humanity has long been driven by the desire to make a name for ourselves—to create a legacy that endures beyond our time—seeking to define our own significance even if it means defying God’s direct command to fill the earth. The core message examines the implications of attempting to achieve greatness on our own terms. We reflect on how names serve as more than mere labels; they express the very essence of character and reputation. In contrast to God’s eternal names that reveal His heart for humanity, our efforts to forge independent identities often lead to rebellion and disconnection from Him. By delving into the narrative of Nimrod, the first empire builder, we analyze the complexities of human ambition and the inherent tension of striving for greatness in the face of God's design. As we conclude, we see that while humanity seeks to contain the God of creation, His response at Babel emphasizes His absolute sovereignty. This inaugural episode lays the groundwork for our journey, inviting us to consider how our motivations align—or misalign—with God’s revealed character and His redemptive plan to unify all people in Christ. Core Takeaways Names as Character: A name is more than a label; it is a weight-bearing expression of one’s character and reputation. We are called to take on His name rather than manufacture our own.The Rebellion of Self-Aggrandizement: The Tower of Babel story illustrates our attempt to reach God on our own terms. It is the third great rebellion in Genesis, where humanity sought to stay in one place and defy the command to fill the earth.Nimrod as the Defiant Archetype: Described as a gibbor (mighty man), Nimrod symbolizes humanity’s ambition intertwined with rebellion. To be mighty before the Lord can be understood as being mighty in His face or in defiance of His standard.Manipulation vs. Communion: The people’s effort to build a tower reflects a desire for restored communion with God, yet they sought to achieve it through the manipulation of magic and transactional ritual rather than relationship.The Futility of Human Effort: God’s response to the rebellion at Babel underscores His magnitude. He has to come down just to see the tower, which—despite its builders' pride—remains insignificant to the One who uses the earth as His footstool. Depth of Insight The Eastward Movement: In Scripture, moving from the east or to the east often carries the theological weight of moving away from the presence of God, as seen with Adam, Eve, and Cain.Insurance Against the Flood: The use of baked bricks and bitumen (tar) for mortar suggests an attempt to build a waterproof structure—an act of self-reliance indicating a lack of trust in God’s promise to never destroy the world with a flood again.The Ziggurat as a Substitute Eden: Drawing on archaeology and the work of Dr. Michael Heiser, we see the tower as a man-made mountain with gardens—an attempt to recreate a space where God would be enticed to dwell on human terms.Pentecost: The Unwinding of Babel: The division of languages and the scattering of nations in Genesis 11 finds its reversal in Acts 2, where the Holy Spirit unifies divided languages to preach the Gospel, undoing the division introduced at Babel.The Sovereignty of Yahweh: Throughout the Babel narrative, the use of the covenant name THE LORD (Yahweh) signifies that even in judgment, God is acting according to His redemptive covenant purposes. Featured Scripture These passages are explicitly cited by book, chapter, and verse number within the episode: Genesis 11:1–9: The primary text for the episode, documenting the Tower of Babel and the confusion of languages.Genesis 9:1: God’s direct command to Noah to be fruitful, multiply, and fill the earth.Genesis 8:4: The account of Noah’s ark coming to rest on the mountains of Ararat.Genesis 10: The Table of Nations and the genealogy of Nimrod.Genesis 6: The second great rebellion involving the gibborim.1 Chronicles 10: The secondary scriptural mention of Nimrod. Theological Connections These passages are referenced through allusions, quotes, or thematic parallels. Specific citations have been added to assist in further study: Isaiah 66:1 / Acts 7:49: The description of the Earth as God’s footstool.Genesis 3:8: Allusion to God walking in the garden in the cool of the evening.Genesis 3:24 / 4:16: Allusions to moving eastward as a departure from God’s presence.Leviticus 10:1–3: The story of Nadab and Abihu bringing unauthorized fire as a failed attempt to manipulate God.Acts 2:1–11: The event of Pentecost as the undoing of the Babel division.Galatians 3:28: Paul’s teaching that in Christ, the divisions of Babel no longer separate us. Scholarly Context & Commentary Guzik, David & Clark, Adam: Cited regarding the etymology of Nimrod’s name meaning he rebelled or let us rebel.Heiser, Dr. Michael: Analysis from The Unseen Realm regarding mountains and gardens as divine domains and the three great rebellions of Genesis.Oswalt, Dr. John: The use of Nadab and Abihu to illustrate that God cannot be manipulated or dictated to through ritual.The Targums: Referenced regarding the historical Jewish interpretation of Nimrod as a murderer of innocence.Archeological Context: Exploration of Mesopotamian ziggurats and the Hanging Gardens of Babylon as the cultural backdrop for the Babel narrative

    A Name for Ourselves
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The shoreline is safe, but we weren’t created for the harbor. Most of us live in the shallows of faith, where life feels familiar, manageable, and comfortable. But the shallows are deceptive. They can leave us stuck, complacent, and unchanged, while the deep waters of obedience and trust call us farther in. The Deep Waters Way is a podcast for believers who sense there is more to the Christian life than simply getting by. Hosted by Ray Cooper, it offers biblical teaching and theological reflection shaped by the Wesleyan-Holiness tradition, with an emphasis on Scripture, the creeds, and the way truth forms the Christian life. Here, Scripture and theology are not treated as abstract subjects, but as means by which God shapes our worship, our character, our calling, and how we live our lives. This is a place for intellectual honesty and genuine discipleship. We study Scripture as a connected whole, paying attention to its themes, its historical and cultural setting, and the way one passage sheds light on another. We also explore the original languages and the historic creeds of the Church, not as academic exercises, but as tools for faithful interpretation and obedient living. We won’t settle for religious clichés; instead, we wrestle with the long and often difficult work of cooperating with God’s grace, because theology that does not shape our lives has missed its purpose. As Moses reminded Israel in Deuteronomy 6, God’s words are meant to shape the whole of daily life—when we sit at home, when we walk along the way, when we lie down, and when we rise. In the same way, every part of life—our work, our relationships, our struggles, our worship, and our ordinary routines—can become an act of worship when it is formed by truth deeply embraced. This podcast does not assume that growth is automatic, nor that struggle is failure. It speaks to those navigating doubt, conviction, renewal, identity, and the slow work of transformation. Whether we are exploring church history, how we got the Bible, translation questions, scriptural studies, or the transforming work of the Holy Spirit in daily life, the aim remains the same: to help you grow in Christ, read Scripture more faithfully, and live a life marked by holiness, love, and faithful witness. It’s time to slip the moorings and head for the deep waters.

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  • Creator
    Ray Cooper
  • Years Active
    2026
  • Episodes
    23
  • Rating
    Clean
  • Copyright
    © Copyright 2026 Ray Cooper
  • Show Website
    The Deep Waters Way