Scriptural Works

Greg Camp and Patrick Spencer
  • 4.8 (5)
  • CHRISTIANITY
  • UPDATED BIWEEKLY

Hosted by two biblical scholars with diverse career backgrounds, Greg Camp (Sheffield University, Ph.D.) and Patrick Spencer (Durham University, Ph.D.), Scriptural Works focuses on a dynamic exploration of how to read and interpret scripture for greater meaning in today's postmodern world. Each episode unpacks the tools, methods, and insights that can be used to bring scripture alive, whether through their engaging dialogue or through conversations with guest scholars who bring specialized perspectives to particular texts or themes. From ancient contexts to contemporary application, from literary analysis to historical insights, Scriptural Works equips both lay readers and religious leaders with fresh approaches to biblical interpretation. Whether you're a curious reader, a minister seeking fresh perspectives, or anyone interested in developing a deeper grasp of scripture, Scriptural Works provides the intellectual tools and practical approaches to make biblical texts more accessible and meaningful.

  1. The Holy One Roars: Isaiah’s War Against Elite Corruption | Dr. Danny Carroll | Ep. 23

    4D AGO

    The Holy One Roars: Isaiah’s War Against Elite Corruption | Dr. Danny Carroll | Ep. 23

    Professor Dr. Danny Carroll opens Isaiah in a way that feels less like a safe tour through a famous prophetic book and more like an encounter with a text that still knows how to wound, unsettle, and expose. He guides listeners through the sweep of First Isaiah by tying its poetry, political rhetoric, and theological vision to the brutal realities of the eighth century BCE: Assyrian expansion, corrupt leadership, social breakdown, predatory economics, hollow ritual, and the seductions of imperial power. What emerges is not a flattened “timeless lesson,” but a prophet whose language is graphic, morally charged, and fiercely public. Carroll repeatedly shows that Isaiah’s critique is never just about private piety. It is about what happens when a people claim to worship God while building a society marked by arrogance, injustice, and self-protective religion. The episode also highlights how the book’s movement from judgment to hope, from failed kings to the vision of a different ruler, gives Isaiah both literary depth and enduring theological force. What gives the episode its particular edge is Carroll’s refusal to leave Isaiah trapped in the ancient world. Drawing on his bicultural background, his years teaching in Guatemala, and his experience reflecting on war, migration, and poverty, he explains why readers who have lived closer to violence and displacement often hear the prophets more clearly than those protected by comfort. That move gives the discussion unusual weight. Isaiah becomes a book about exile, national myth, false worship, holiness, and the ethical demands placed on communities that imagine themselves faithful while ignoring the human cost of their politics. The conversation also ranges into questions of immigration, empire, foreignness, and the way Scripture speaks to public life rather than merely to private devotion. The result is an episode that is both intellectually rich and strikingly easy to follow: serious biblical interpretation without academic fog, and accessible teaching without flattening the text’s bite. It is the kind of discussion that makes Isaiah feel dangerous again—in the best way. Profile: https://www.wheaton.edu/academics/faculty/daniel-carroll/ The Lord Roars: Recovering the Prophetic Voice for Today: https://www.amazon.com/Lord-Roars-Recovering-Theological-Explorations/dp/1540965082/ref=sr_1_1 Commentary: The Book of Amos (NICOT Series): https://www.amazon.com/Book-International-Commentary-Testament-NICOT-ebook/dp/B089LR8DMT Commentary: Hosea, Amos, Micah (Expositor’s Bible Commentary): https://www.amazon.com/Hosea-Micah-Expositors-Bible-Commentary-ebook/dp/B01N5Y1RDX

    1h 21m
  2. Rigged Scales and Ivory Couches: How Amos Exposed Economic Exploitation in Ancient Israel | Dr. Cynthia Shafer-Elliott | Ep. 22

    MAR 14

    Rigged Scales and Ivory Couches: How Amos Exposed Economic Exploitation in Ancient Israel | Dr. Cynthia Shafer-Elliott | Ep. 22

    What did ancient Israelites actually eat—and why should you care? Cynthia Shafer-Elliott pulls back the curtain on daily life in Iron Age Israel, and the picture is a far cry from the kings-and-battles narrative most readers default to. Her specialty—household archaeology—zeroes in on the cramped pillar houses where multigenerational families survived together. These were utilitarian spaces shared by grandparents, married sons, children, slaves, and hired workers, with livestock on the ground floor. Daily life revolved around food: milking goats at dawn, grinding grain, rotating legume crops to restore soil, and stretching lentil stew through lean seasons. Meat was rare—you don't butcher a sheep when you need its milk, wool, and dung for fuel. The Mediterranean triad of grain, olive oil, and wine formed the economic backbone, and Israel's quality exports made it a prize Assyria would conquer but not destroy. That material reality is what makes the eighth-century prophets hit hard. Amos, Hosea, Isaiah, and Micah weren't trading in abstraction—they spoke the language of people whose survival hung on rainfall and soil. When Amos rages against merchants rigging weights and scales, he's exposing a system gamed against farmers forced to sell land, children, or themselves into slavery. When he skewers elites on ivory couches drinking wine by the bowlful, the offense isn't excess—it's feasting off the ruin of their own neighbors. Shafer-Elliott connects these texts to the record, showing the covenant demand to love God and love others was about grain storage, fair trade, and whether your neighbor survived the next drought. Food isn't metaphor here. It's where justice and oppression collide. Books by Dr. Shafer-Elliott Grounded Theology in the Hebrew Bible: Exploring the Cultural Context That Formed Ancient Israel: https://www.amazon.com/Grounded-Theology-Hebrew-Bible-Exploring/dp/1540962539/ref=sr_1_1 Food in Ancient Judah: Domestic Cooking in the Time of the Hebrew Bible: https://www.amazon.com/Food-Ancient-Judah-Domestic-Bibleworld/dp/0367872226/ref=pd_sbs_d_sccl_1_1/147-8104016-4885549

    1h 20m
  3. Did Luke Model Jesus After Socrates? Plato's Hidden Influence on Luke-Acts | Dr. Jan Kozlowski | Ep. 21

    MAR 2

    Did Luke Model Jesus After Socrates? Plato's Hidden Influence on Luke-Acts | Dr. Jan Kozlowski | Ep. 21

    Think you know Luke's Gospel? Think again. Classical philologist Dr. Jan Kozlowski challenges the long-held assumption that the New Testament exists in a literary vacuum. With surgical philological precision, he demonstrates that Luke didn't just know Plato—he knew him by heart. The three-fold accusation against Jesus in Luke 23:2 mirrors Socrates' trial in Plato's Apology. The "don't weep for me" scene maps onto Plato's Phaedo with stunning exactness. Even Luke's curious phrase "deep dawn" at the resurrection tomb traces back to Plato's Protagoras and Crito. This isn't speculative parallelomania—it's grammatically verifiable Greco-Roman intertextuality in Luke-Acts. Luke was simultaneously "turbo Greek and turbo Jewish," a literary virtuoso weaving Plato and Torah into a single masterwork. The either/or dichotomy is dead. Kozlowski pushes beyond intuitive parallels to mathematically precise philological evidence—tracking word density, grammatical structure, and rare Greek constructions across the Platonic corpus. The implications reshape how scholars and serious readers understand Luke-Acts as ancient literature: not a naive community document but a sophisticated Greco-Roman narrative that rivals the intertextual complexity of Virgil's engagement with Homer. From the Socratic trial motif to the noble death tradition to the resurrection dawn, Luke emerges as a master literary architect operating fluently across Jewish Scripture and classical Greek philosophy. For biblical scholars, seminary students, and anyone interested in New Testament studies, Plato and the Bible, or ancient literary criticism, this conversation redefines what it means to read Luke. Academia: https://uw.academia.edu/JanKozlowski

    59 min
  4. Terrorized Woman, Traumatized Nation: Reading Hosea After Empire | Rev. Dr. Brad E. Kelle | Ep. 20

    FEB 21

    Terrorized Woman, Traumatized Nation: Reading Hosea After Empire | Rev. Dr. Brad E. Kelle | Ep. 20

    What happens when an empire's boot presses down on a nation's throat for fifty years? Rev, Dr, Brad E. Kelle reframes the prophet Hosea through the lens of communal trauma—and the result redraws everything you thought you knew about eighth-century BCE prophecy. This isn't about individual crisis or personal breakdown. It's about a whole people losing their grip on who they are. As Neo-Assyrian imperialism dismantled economies, corrupted religious practices, and reshuffled political power across Israel and Judah, the nation entered survival mode. Tribute payments drained wealth upward. Land changed hands. Religion got co-opted to serve the throne. And through it all, Israel's leaders—the priests, kings, and powerbrokers Hosea targets relentlessly—weren't healing the social wound. They were tearing it wider, compounding the trauma by dragging the people further from the Exodus identity that Hosea believed was their only real lifeline. Kelle brings trauma hermeneutics out of its comfort zone—away from Jeremiah and Ezekiel and the fall of Jerusalem—and applies it to a prophet rarely read this way. His argument is precise: Hosea isn't just condemning idol worship or sexual immorality. He's diagnosing a communal identity crisis driven by bad leadership under imperial pressure. The Exodus narrative runs like a spine through the book, a counter-memory Hosea wields against every political compromise and religious accommodation his contemporaries are making. This conversation is a masterclass in reading ancient prophetic literature as something raw, urgent, and stubbornly alive—a wounded nation arguing about who it still has the courage to be. Kelle's Latest Book: The Bible and Moral Injury: Reading Scripture Alongside War’s Unseen Wounds, https://www.amazon.com/Bible-Moral-Injury-Scripture-Alongside/dp/1501876287/ref=sr_1_1 Article: "Is Hosea Among the Traumatized? The Book of Hosea and Trauma Hermeneutics," JBL 144 (2025): 63-83, https://scholarlypublishingcollective.org/sblpress/jbl/article-abstract/144/1/63/399521/Is-Hosea-Also-among-the-Traumatized-The-Book-of.

    1h 8m
  5. Justice or Noise: The 8th Century Prophets vs Holy Corruption | Dr. Hemchand Gossai | Ep. 19

    FEB 1

    Justice or Noise: The 8th Century Prophets vs Holy Corruption | Dr. Hemchand Gossai | Ep. 19

    The temples were packed, markets overflowed, and everyone worshiped harder than ever—yet the 8th-century prophets declared God despised every bit of it. Dr. Hemchand Gossai dissects what Amos, Isaiah, Hosea, and Micah were actually condemning: a society intoxicated by performative piety while systematically crushing the poor. Beneath the gilded surface of Israel and Judah's prosperity lurked predatory debt schemes that stripped peasants of ancestral lands, merchants who rigged scales and sold chaff as grain, and a legal system thoroughly captured by the wealthy. The prophetic verdict was savage—"I hate your festivals; take away the noise of your songs." Yahweh demanded justice and righteousness, not cultic theater from economic predators who showed up at the sanctuary with blood still wet on their hands from the week's exploitation. Hemchand traces how these themes evolved through the exile and beyond, examining how Jeremiah 29's famous "seek the welfare of the city" gets stripped of its radical context—a command to serve the very Babylonians who dragged Israel into captivity—and reduced to refrigerator magnet theology. Similarly, Isaiah 58 eviscerates fasting as religious performance while the practitioners oppress their workers. The conversation exposes an uncomfortable pattern: religious observance consistently becomes a smokescreen for exploitation, a way to feel righteous while participating in systems that devour the vulnerable. The prophets weren't calling for better liturgy or more sincere worship; they were indicting an entire social order that had made religion complicit in its crimes. This isn't comfortable devotional material—it's a 2,800-year-old indictment with a live wire, and Hemchand doesn't let anyone off the hook. COMPANION ARTICLE: https://scripturalworks.com/when-prosperity-breeds-prophets-economic-exploitation-in-8th-century-israel RELATED WORKS FROM HEMCHAND: Take Heart: From Despair to Hope in Turbulent Times (Eugene: Pickwick Publications 2022): https://www.amazon.com/Take-Heart-Despair-Turbulent-Times/dp/1666719943/ref=sr_1_6 Social Critique by Israel’s Eighth-Century Prophets: Justice and Righteousness in Context (Eugene: Wipe & Stock Publishers, 1993): https://www.amazon.com/Social-Critique-Israels-Eighth-Century-Prophets/dp/1597526304/ref=sr_1_3

    1 hr

  6. JAN 17

    Pontic Hicks, an Alexandrian Intellectual, and 12 Ephesians in Acts 18 and 19 | Dr. Patrick Spencer | Ep. 18

    What happens when an elite Alexandrian intellectual gets schooled by two nobodies from the backwaters of Pontus—and one of them is a woman? Luke knew exactly what he was doing. In Episode 18, Acts 18-19 gets torn apart to reveal that Luke wasn't just telling a story—he was detonating ancient assumptions about who gets to teach and who belongs. Apollos had the pedigree, the eloquence, the prestigious address. Ancient writers called Alexandrians the pinnacle of intellectual achievement. Priscilla and Aquila? They had tents and a trade that literally made them stink. Ancient sources described Pontic people as "thick-witted," "uneducated," and so backward that even Athens couldn't fix them. Yet it's these "hicks" who correct the scholar—privately, graciously, and with a woman taking the lead. This isn't accidental. It's Luke's trademark move: flipping power structures while nobody's looking. But there's more beneath the surface. The episode unpacks why Apollos gets a quiet correction while twelve unnamed disciples in Ephesus need full rebaptism and a dramatic Spirit encounter. Same deficiency—John's baptism only—but radically different resolutions. The answer lies in reading these scenes as intentional mirror images, a literary technique called syncrisis that first-century audiences would have recognized immediately. Add in the echoes of Pentecost, Joel's prophecy, and the Exodus narrative, and suddenly this overlooked passage becomes a theological powerhouse about community formation, boundary markers, and what it actually means to be "on the way." COMPANION ARTICLE: https://scripturalworks.com/when-pontic-hicks-taught-the-intellectual-how-ancient-stereotypes-subvert-status-in-acts-18-19

    1h 12m

  7. 12/30/2025

    Stereotyped "Huckster" Women at the Center of Acts 16 and Joshua 2 | Dr. Patrick Spencer | Ep. 17

    When read through narrative and ethnographic lenses, Acts 16 becomes a clash of markets, bodies, and authority, not a tidy conversion script. Luke’s pacing (the Macedonian summons, the river encounter, the delayed house visit, the silenced slave girl, then the jail) keeps profit and control in view. Lydia, a seller of purple from Thyatira, sits inside elite cash networks: purple means high-status clients, negotiated access, and reputations that can be bought—or burned. Dr. Patrick Spencer foregrounds the harsh Greco-Roman stereotype of Lydian women as sexually promiscuous, an ugly label that shadows any public woman with means. Against that backdrop, Lydia’s insistence that Paul stay with her reads less like quaint kindness and more like a risky, calculating offer of protection and partnership. Read beside Joshua 2, Lydia can function like a Rahab-type figure in a conquest scene: the outsider whose dangerous welcome helps the mission “take” Philippi without swords. The slave girl storyline isn’t a detour—her owners lose revenue, and the backlash is economic before it is legal. Philippi’s Roman-colony swagger turns the beating into public theater, but the jail sequence flips the power story: the prisoners stay, officials panic, and the magistrates end up apologizing, which is its own indictment. Even the “place of prayer” feels like contested space, not a devotional backdrop. And the ending is the sharpest move: Paul and Silas finally acquiesce, “going in” to Lydia’s house—language that, on this reading, deliberately courts scandal and echoes Joshua 2, implying the takeover is sealed through alliance-hospitality that carries sexual rumor in its wake. It’s a reading that refuses to play safe. COMPANION ARTICLE: https://scripturalworks.com/huckster-slave-and-jailer-how-luke-trolls-ethnic-assumptions-in-acts-16

    1h 29m

  8. 12/16/2025

    God's Acts for Israel, Gentiles, and Christians: A Theology of Acts | Dr. Joshua Jipp | Ep. 16

    Joshua Jipp's volume God's Acts for Israel, Gentiles, and Christians represents fifteen years of scholarship on Luke-Acts, arguing that this isn't theology you observe from a safe distance. It puts you in the dock. The narrative demands response. You don't get to catalogue what Luke believed without eventually answering whether any of it might be true. And what makes divine activity in Acts so fascinating is that God refuses to be obvious. Something happens; humans scramble to interpret. Peter works through the Psalms after Judas's betrayal. Pentecost erupts and onlookers think everyone's drunk. God acts; humans discern. The Cornelius episode gets pride of place in the conversation—48 verses when Luke could have handled Gentile inclusion in a paragraph. Why the excess? Because discernment is agonizing. Peter is confused, annoyed, demonstrating what Jipp calls "hospitable openness" that moves forward without a roadmap. Hospitality threads everything together. The Emmaus disciples recognize Jesus only after offering shelter to a stranger. Luke subverts stereotypes—Roman centurions pray devoutly, Maltese "barbarians" show extraordinary kindness. The early Jerusalem community's economics aren't proto-communism but deliberate rejection of Pharaoh's extractive model. Jipp's interpretive approach challenges readers to enter others' pain and recognize they might be guests rather than hosts. JIPP’S GOD’S ACTS FOR ISRAEL, GENTILES, AND CHRISTIANS: https://www.eerdmans.com/9780802883780/gods-acts-for-israel-gentiles-and-christians/

    1h 14m
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Ratings & Reviews

4.8
out of 5
5 Ratings

About

Hosted by two biblical scholars with diverse career backgrounds, Greg Camp (Sheffield University, Ph.D.) and Patrick Spencer (Durham University, Ph.D.), Scriptural Works focuses on a dynamic exploration of how to read and interpret scripture for greater meaning in today's postmodern world. Each episode unpacks the tools, methods, and insights that can be used to bring scripture alive, whether through their engaging dialogue or through conversations with guest scholars who bring specialized perspectives to particular texts or themes. From ancient contexts to contemporary application, from literary analysis to historical insights, Scriptural Works equips both lay readers and religious leaders with fresh approaches to biblical interpretation. Whether you're a curious reader, a minister seeking fresh perspectives, or anyone interested in developing a deeper grasp of scripture, Scriptural Works provides the intellectual tools and practical approaches to make biblical texts more accessible and meaningful.

Information

  • Creator
    Greg Camp and Patrick Spencer
  • Years Active
    2025 - 2026
  • Episodes
    23
  • Rating
    Clean
  • Show Website
    Scriptural Works