In this episode we discuss the parables of the lost sheep, the lost coin, and the lost son found in Luke 15. Jesus uses familiar imagery in each of these parables to indict the religious leaders for their lack of concern for the sinners and marginalized within Israel. Particularly, the imagery of sheep/shepherds and God as Israel’s father were commonly known based on the covenant (Deut 32) and the prophetic tradition (Isa 63; Jer 50; Ezek 34; etc.). Rather than an individualized or ethnicized interpretation, these parables are best understood in an intra-Jewish (apocalyptic) context.   Show notes    The apocalyptic context of these parables (4:33) Shepherds and sheep in Jewish literature - Jeremiah 50:6-7; Ezekiel 34:1-6, 22-24; Psalms of Solomon 17:21, 39-42; Ex. Rab. 2:2 (10:29) Proleptic rejoicing in light of the messianic banquet - Isaiah 35:1-10 (25:54) The prophets and the parable of the lost son - Jeremiah 31:18-20 (30:09) Diaspora living among the Gentiles (33:40) Israel’s God as father - Deuteronomy 32:4-6; Isaiah 63:16, 64:18 (37:54) Modern approaches to the parables (42:09) 

In this episode we discuss the parables of the lost sheep, the lost coin, and the lost son found in Luke 15. Jesus uses familiar imagery in each of these parables to indict the religious leaders for their lack of concern for the sinners and marginalized within Israel. Particularly, the imagery of sheep/shepherds and God as Israel’s father were commonly known based on the covenant (Deut 32) and the prophetic tradition (Isa 63; Jer 50; Ezek 34; etc.). Rather than an individualized or ethnicized interpretation, these parables are best understood in an intra-Jewish (apocalyptic) context. Show notes <ul> <li>The apocalyptic context of these parables (4:33)</li> <li>Shepherds and sheep in Jewish literature - Jeremiah 50:6-7; Ezekiel 34:1-6, 22-24; Psalms of Solomon 17:21, 39-42; Ex. Rab. 2:2 (10:29)</li> <li>Proleptic rejoicing in light of the messianic banquet - Isaiah 35:1-10 (25:54)</li> <li>The prophets and the parable of the lost son - Jeremiah 31:18-20 (30:09)</li> <li>Diaspora living among the Gentiles (33:40)</li> <li>Israel’s God as father - Deuteronomy 32:4-6; Isaiah 63:16, 64:18 (37:54)</li> <li>Modern approaches to the parables (42:09)</li> </ul>

S4E21: The Parables of Lost Things

In this episode we discuss the parables of the Tower and the Army in Luke 14. As with his other parables, Jesus affirms the apocalyptic framework that was common in first century Judaism. He calls the crowds to persevering discipleship by "hating" one’s life and renouncing family, possessions, and security in order to “complete the tower” (Luke 14:28-29) and endure until the end and, thus, to inherit eternal life.   Show notes    The apocalyptic context of the parable (5:15) Semitic hyperbole: Jesus said to “hate” your own life - Malachi 1:2-3; Deuteronomy 33:8-9 (8:36) He “cannot be my disciple”: permission vs. ability unto perseverance (13:28) Bearing the cross - 2 Maccabees 7; Romans 8:17-18 (16:07) Building a tower and counting the cost (18:03) Renouncing everything in this age - Luke 12:33; Mark 10:21; Luke 18 (19:27) Salt and saltiness - Luke 9:62 (27:50) Modern approaches to the parable (31:25) 

In this episode we discuss the parables of the Tower and the Army in Luke 14. As with his other parables, Jesus affirms the apocalyptic framework that was common in first century Judaism. He calls the crowds to persevering discipleship by "hating" one’s life and renouncing family, possessions, and security in order to “complete the tower” (Luke 14:28-29) and endure until the end and, thus, to inherit eternal life. Show notes <ul> <li>The apocalyptic context of the parable (5:15)</li> <li>Semitic hyperbole: Jesus said to “hate” your own life - Malachi 1:2-3; Deuteronomy 33:8-9 (8:36)</li> <li>He “cannot be my disciple”: permission vs. ability unto perseverance (13:28)</li> <li>Bearing the cross - 2 Maccabees 7; Romans 8:17-18 (16:07)</li> <li>Building a tower and counting the cost (18:03)</li> <li>Renouncing everything in this age - Luke 12:33; Mark 10:21; Luke 18 (19:27)</li> <li>Salt and saltiness - Luke 9:62 (27:50)</li> <li>Modern approaches to the parable (31:25)</li> </ul>

S4E20: The Parable of the Tower and the Army

In this episode we discuss the parable of the Barren Fig Tree from Luke 13:6-9. This parable uses familiar imagery from the prophets to reiterate the urgent need to repent and to live life in light of the coming judgment. Within the context of Jewish remnant theology, this parable is best understood as Jesus reminding his audience that unless they repent (vv. 1-5), they will be cut down and perish in the coming judgment.    Show notes    The apocalyptic context of the parable (4:45) Vineyards and figs in the prophetic tradition - Isaiah 5; Jeremiah 8:13; Hosea 2:12; Joel 1:7; Isaiah 34:4; Zechariah 3:10 (8:11) Judgment becomes a redemptive mechanism for God’s ultimate faithfulness to the covenant - Jeremiah 4:1-10 (11:49) Remnant theology apocalypticized - Isaiah 11:10-11; Zechariah 8:12-13; 4 Ezra 12:33-34 (17:49) The national and individual response to the covenant - Deuteronomy 29:18-20; Malachi 3:13-15 (22:58) Modern approaches to the parable (29:27) 

In this episode we discuss the parable of the Barren Fig Tree from Luke 13:6-9. This parable uses familiar imagery from the prophets to reiterate the urgent need to repent and to live life in light of the coming judgment. Within the context of Jewish remnant theology, this parable is best understood as Jesus reminding his audience that unless they repent (vv. 1-5), they will be cut down and perish in the coming judgment.  Show notes <ul> <li>The apocalyptic context of the parable (4:45)</li> <li>Vineyards and figs in the prophetic tradition - Isaiah 5; Jeremiah 8:13; Hosea 2:12; Joel 1:7; Isaiah 34:4; Zechariah 3:10 (8:11)</li> <li>Judgment becomes a redemptive mechanism for God’s ultimate faithfulness to the covenant - Jeremiah 4:1-10 (11:49)</li> <li>Remnant theology apocalypticized - Isaiah 11:10-11; Zechariah 8:12-13; 4 Ezra 12:33-34 (17:49)</li> <li>The national and individual response to the covenant - Deuteronomy 29:18-20; Malachi 3:13-15 (22:58)</li> <li>Modern approaches to the parable (29:27)</li> </ul>

S4E19: The Parable of the Barren Fig Tree

In this episode we discuss the parable of the Rich Fool from Luke 12:13-21. Jesus exhorts his followers to steward wealth with sobriety in light of the coming judgment and the age to come. The apocalyptic context of the parable is often overlooked in commentaries, but Jesus’ words to his first-century hearers are just as applicable today as they were then (if not more!).    Show notes    The apocalyptic context of the parable (5:54) A lack of sobriety concerning the coming judgment - 1 Corinthians 15:32-34; Isaiah 22:12-13; Matthew 24:38 (9:57) The rich are oppressing the poor - 1 Enoch 97:3-9; Luke 16:19-31; James 4:13-14; 5:1-6 (18:34) Being “rich toward God” - Matthew 6:19-21; Proverbs 19:17; Luke 12:32-34 (23:26) The incompatibility of inaugurated eschatology with Jesus’ teachings on money and reward (28:50) Modern approaches to the parable (35:19) The appropriate response to Jesus’ parable - 1 Timothy 6:17-19 (41:55) 

In this episode we discuss the parable of the Rich Fool from Luke 12:13-21. Jesus exhorts his followers to steward wealth with sobriety in light of the coming judgment and the age to come. The apocalyptic context of the parable is often overlooked in commentaries, but Jesus’ words to his first-century hearers are just as applicable today as they were then (if not more!).  Show notes <ul> <li>The apocalyptic context of the parable (5:54)</li> <li>A lack of sobriety concerning the coming judgment - 1 Corinthians 15:32-34; Isaiah 22:12-13; Matthew 24:38 (9:57)</li> <li>The rich are oppressing the poor - 1 Enoch 97:3-9; Luke 16:19-31; James 4:13-14; 5:1-6 (18:34)</li> <li>Being “rich toward God” - Matthew 6:19-21; Proverbs 19:17; Luke 12:32-34 (23:26)</li> <li>The incompatibility of inaugurated eschatology with Jesus’ teachings on money and reward (28:50)</li> <li>Modern approaches to the parable (35:19)</li> <li>The appropriate response to Jesus’ parable - 1 Timothy 6:17-19 (41:55)</li> </ul>

S4E18: The Parable of the Rich Fool

In this episode we discuss the parable of the Good Samaritan from Luke 10:25-37, emphasizing divine mercy and love of neighbor. The immediate context of the parable highlights many apocalyptic themes which frame its interpretation. This parable was spoken not to subvert Jewish apocalyptic eschatology or define a new kingdom ethic, but like many of Jesus’ other parables, was given to evoke a moral response of repentance in light of the age to come and the day of judgment.   Show notes    The apocalyptic context of the parable - Matthew 22:34-40; Mark 12:28-34 (4:24) Is this parable highlighting a concern for ritual purity? Leviticus 21:1-2 (14:55) Divine mercy and loving one’s neighbor is a common emphasis in second-temple Judaism - Leviticus 19:18, 34; Jubilees 36:4-8; Testament of Isaachar 5:1-2; Testament of Dan 5:1-3 (20:37)  Baseless hatred in the Talmud - b. Yoma 9b (27:43) Modern approaches to the parable (30:48) 

In this episode we discuss the parable of the Good Samaritan from Luke 10:25-37, emphasizing divine mercy and love of neighbor. The immediate context of the parable highlights many apocalyptic themes which frame its interpretation. This parable was spoken not to subvert Jewish apocalyptic eschatology or define a new kingdom ethic, but like many of Jesus’ other parables, was given to evoke a moral response of repentance in light of the age to come and the day of judgment. Show notes <ul> <li>The apocalyptic context of the parable - Matthew 22:34-40; Mark 12:28-34 (4:24)</li> <li>Is this parable highlighting a concern for ritual purity? Leviticus 21:1-2 (14:55)</li> <li>Divine mercy and loving one’s neighbor is a common emphasis in second-temple Judaism - Leviticus 19:18, 34; Jubilees 36:4-8; Testament of Isaachar 5:1-2; Testament of Dan 5:1-3 (20:37) </li> <li>Baseless hatred in the Talmud - b. Yoma 9b (27:43)</li> <li>Modern approaches to the parable (30:48)</li> </ul>

S4E17: The Parable of the Good Samaritan

In this episode we discuss the parable of the talents from Matthew 25:14-30. Like many of Jesus’ other parables, common apocalyptic themes frame his message. The day of judgment and accounting is foregrounded in light of Jesus’ call to live faithfully and wholeheartedly for the age to come. These common apocalyptic themes are then rehearsed immediately after the parable of the talents in Matt 25:31-46.   Show notes    The apocalyptic context of the parable (4:28) The master, the minas/talents, and the settling of accounts - 4 Ezra 7:33-38 (9:08) A parable of delay and the appropriate response - Luke 19:11; 1 Corinthians 7 (15:36) Modern approaches to the parable (25:31) 

In this episode we discuss the parable of the talents from Matthew 25:14-30. Like many of Jesus’ other parables, common apocalyptic themes frame his message. The day of judgment and accounting is foregrounded in light of Jesus’ call to live faithfully and wholeheartedly for the age to come. These common apocalyptic themes are then rehearsed immediately after the parable of the talents in Matt 25:31-46. Show notes <ul> <li>The apocalyptic context of the parable (4:28)</li> <li>The master, the minas/talents, and the settling of accounts - 4 Ezra 7:33-38 (9:08)</li> <li>A parable of delay and the appropriate response - Luke 19:11; 1 Corinthians 7 (15:36)</li> <li>Modern approaches to the parable (25:31)</li> </ul>

S4E16: The Parable of the Talents

In this episode we discuss the parable of the wise and foolish servants in Matthew 24 and the parable of ten virgins in Matthew 25. The parallels in Mark and Luke indicate that the details communicated in the parables need not be understood allegorically. Rather, Jesus is simply exhorting his disciples to sobriety and urgency in light of common Jewish apocalyptic expectations concerning the day of God and the coming of the Messiah.    Show notes    The apocalyptic context of the parables - Ascension of Isaiah 5:1; Life of the Prophets Isaiah 1; Hebrews 11:37 (4:11) The lamps and the oil are not allegorical (11:03) “The delay” in Jewish thought - 2 Peter 3:4; Psalm 90:4; Ezekiel 12:22; Habakkuk 2:3; 2 Baruch 21:8; Tobit 14:4; 1QpHab 7:1-14 (14:45) Early application of the parable: the Didache - Didache 16:1-8 (27:28) The apostolic witness of “staying awake” - 2 Timothy 4; 1 Peter 1:13 (30:33) 

In this episode we discuss the parable of the wise and foolish servants in Matthew 24 and the parable of ten virgins in Matthew 25. The parallels in Mark and Luke indicate that the details communicated in the parables need not be understood allegorically. Rather, Jesus is simply exhorting his disciples to sobriety and urgency in light of common Jewish apocalyptic expectations concerning the day of God and the coming of the Messiah.  Show notes <ul> <li>The apocalyptic context of the parables - Ascension of Isaiah 5:1; Life of the Prophets Isaiah 1; Hebrews 11:37 (4:11)</li> <li>The lamps and the oil are not allegorical (11:03)</li> <li>“The delay” in Jewish thought - 2 Peter 3:4; Psalm 90:4; Ezekiel 12:22; Habakkuk 2:3; 2 Baruch 21:8; Tobit 14:4; 1QpHab 7:1-14 (14:45)</li> <li>Early application of the parable: the Didache - Didache 16:1-8 (27:28)</li> <li>The apostolic witness of “staying awake” - 2 Timothy 4; 1 Peter 1:13 (30:33)</li> </ul>

S4E15: The Parable of the Wise and Foolish Servants and the Ten Virgins

Bill, John, and Josh tackle your questions in this eleventh Q&amp;A episode. Among many topics, we discuss supersessionism, God’s purposes for the Gentiles in this age and the age to come, and Zionism.   Show notes:    What does the parable about the new and old treasures in Matthew 13:52 mean? (2:22) What are some of the primary ways modern Christianity has deviated from the theology of the early church? (6:52) Can you please discuss a few of the primary passages used by the eternal torment view as well as the annihilationist view? (17:39) How do Jews and Gentiles integrate in God’s plans/purposes both now and in the age to come? (24:05) How are we to address West Bank settlements? How are we to address the suffering of the Palestinians? (35:11) Did ancient Jews always have a linear view of history? Were Jews always apocalyptic? (52:03) What do you think about a pre-Adamite race? (54:04) Is there a date on John's dissertation being published? (55:52) What are the implications of believing and discipleship between the young earth and old earth paradigms? (56:30) 

Bill, John, and Josh tackle your questions in this eleventh Q&amp;A episode. Among many topics, we discuss supersessionism, God’s purposes for the Gentiles in this age and the age to come, and Zionism. Show notes: <ul> <li>What does the parable about the new and old treasures in Matthew 13:52 mean? (2:22)</li> <li>What are some of the primary ways modern Christianity has deviated from the theology of the early church? (6:52)</li> <li>Can you please discuss a few of the primary passages used by the eternal torment view as well as the annihilationist view? (17:39)</li> <li>How do Jews and Gentiles integrate in God’s plans/purposes both now and in the age to come? (24:05)</li> <li>How are we to address West Bank settlements? How are we to address the suffering of the Palestinians? (35:11)</li> <li>Did ancient Jews always have a linear view of history? Were Jews always apocalyptic? (52:03)</li> <li>What do you think about a pre-Adamite race? (54:04)</li> <li>Is there a date on John's dissertation being published? (55:52)</li> <li>What are the implications of believing and discipleship between the young earth and old earth paradigms? (56:30)</li> </ul>

Q&A #11 with Bill, John, and Josh

In this episode we discuss the parable of the wedding feast from Matthew 22 and Luke 14. In both accounts, apocalyptic themes set the context for the telling of the parable. While typically viewed as a parable about salvation history and 70AD, Jesus’ primary audience is expressly named as “the chief priests and Pharisees” (Matthew 21:45). The parable is simply about responsiveness to Jesus’ and John’s proclamation of the coming judgment, kingdom, and resurrection (cf. Luke 14:14).   Show notes    The apocalyptic context of the parable (4:32) This parable is not about salvation history (13:03) The burning of the city in the parable is not allegorical of 70AD (17:36) The wedding garment (21:36) “Many are called, few are chosen”: Jewish-apocalyptic remnant theology - 2 Baruch 44:12-15; 4 Ezra 7:47-48 (25:54) Appropriate attire at the wedding - b. Shabbat 153a (30:12) Modern approaches to the parable (32:28) 

In this episode we discuss the parable of the wedding feast from Matthew 22 and Luke 14. In both accounts, apocalyptic themes set the context for the telling of the parable. While typically viewed as a parable about salvation history and 70AD, Jesus’ primary audience is expressly named as “the chief priests and Pharisees” (Matthew 21:45). The parable is simply about responsiveness to Jesus’ and John’s proclamation of the coming judgment, kingdom, and resurrection (cf. Luke 14:14). Show notes <ul> <li>The apocalyptic context of the parable (4:32)</li> <li>This parable is not about salvation history (13:03)</li> <li>The burning of the city in the parable is not allegorical of 70AD (17:36)</li> <li>The wedding garment (21:36)</li> <li>“Many are called, few are chosen”: Jewish-apocalyptic remnant theology - 2 Baruch 44:12-15; 4 Ezra 7:47-48 (25:54)</li> <li>Appropriate attire at the wedding - b. Shabbat 153a (30:12)</li> <li>Modern approaches to the parable (32:28)</li> </ul>

S4E14: The Parable of the Wedding Feast

In this episode we discuss the parable of the tenants from Matthew 21:33-45. This parable, spoken against the chief priests and Pharisees, condemns the corrupt stewardship of their authority and their mismanagement of the Temple. Rather than an annulment of the covenant between God and Israel and an affirmation of supersessionism, the parable is a strong affirmation of God’s enduring covenant with the people of Israel and intention for the Temple within the commonly held Jewish apocalyptic ideas of the day.   Show notes    The apocalyptic context of the parable and the quote of Psalm 118 (3:56) The context: the cleansing of the temple - Targum Isaiah 5:2, Isaiah 56:6-7 (10:14) The priesthood at the time of Jesus - 1 Maccabees 14:41–42; Matthew 23:3 (17:06) Condemnation of the temple leadership and the parable of the two sons - Matthew 21:27-32 (23:01) Covenant maintenance through the prophetic witness (27:32) Supersessionist assumptions and remnant theology - 2 Samuel 7:23; Psalm 33:12; Isaiah 26:1-2 (33:19) Modern interpretations of the parable (41:36) 

In this episode we discuss the parable of the tenants from Matthew 21:33-45. This parable, spoken against the chief priests and Pharisees, condemns the corrupt stewardship of their authority and their mismanagement of the Temple. Rather than an annulment of the covenant between God and Israel and an affirmation of supersessionism, the parable is a strong affirmation of God’s enduring covenant with the people of Israel and intention for the Temple within the commonly held Jewish apocalyptic ideas of the day. Show notes <ul> <li>The apocalyptic context of the parable and the quote of Psalm 118 (3:56)</li> <li>The context: the cleansing of the temple - Targum Isaiah 5:2, Isaiah 56:6-7 (10:14)</li> <li>The priesthood at the time of Jesus - 1 Maccabees 14:41–42; Matthew 23:3 (17:06)</li> <li>Condemnation of the temple leadership and the parable of the two sons - Matthew 21:27-32 (23:01)</li> <li>Covenant maintenance through the prophetic witness (27:32)</li> <li>Supersessionist assumptions and remnant theology - 2 Samuel 7:23; Psalm 33:12; Isaiah 26:1-2 (33:19)</li> <li>Modern interpretations of the parable (41:36)</li> </ul>

S4E13: The Parable of the Tenants

The Apocalyptic Gospel Podcast explores the Gospel as a first-century Jew would have understood it. A conversation about the Gospel, the Kingdom of God, or the Day of the Lord in the first century would have evoked a body of ideas not immediately present with a simple word study of these terms. In this weekly podcast, a pastor, campus minister, and missionary mine the Torah, Biblical Prophets, and Second Temple writings for the origin and development of these ideas as we help give context to this first-century Jewish message and encourage disciples of Jesus to boldly proclaim it and patiently wait for the God of Israel to fulfill his covenantal promises.

In this episode we discuss the parable of the vineyard laborers from Matthew 20:1-16. Following the story of the rich young ruler and the disciples’ inheritance of the twelve thrones in the age to come (19:16-30), this parable highlights the “payment of wages” (20:8) and God’s generosity toward Israel’s marginal (i.e. the disciples). Thus, both sections conclude with the apocalyptic, two-age saying, “the first [in this age] will be last [in the age to come]” (19:30; 20:16).    Show notes    The historical, apocalyptic context of the parable (5:42) The well-known elements of the parable - Leviticus 19:13; Deuteronomy 24:14-15, Isaiah 5:1-7; Jeremiah 12:10 (8:54) The payment of wages and heightened apocalyptic expectation - Luke 19 (10:01) The first, last, and the parallels in context - Matthew 20:16, 27 (22:57) Modern approaches to the parable (28:35) 

In this episode we discuss the parable of the vineyard laborers from Matthew 20:1-16. Following the story of the rich young ruler and the disciples’ inheritance of the twelve thrones in the age to come (19:16-30), this parable highlights the “payment of wages” (20:8) and God’s generosity toward Israel’s marginal (i.e. the disciples). Thus, both sections conclude with the apocalyptic, two-age saying, “the first [in this age] will be last [in the age to come]” (19:30; 20:16).  Show notes <ul> <li>The historical, apocalyptic context of the parable (5:42)</li> <li>The well-known elements of the parable - Leviticus 19:13; Deuteronomy 24:14-15, Isaiah 5:1-7; Jeremiah 12:10 (8:54)</li> <li>The payment of wages and heightened apocalyptic expectation - Luke 19 (10:01)</li> <li>The first, last, and the parallels in context - Matthew 20:16, 27 (22:57)</li> <li>Modern approaches to the parable (28:35)</li> </ul>

S4E12: The Parable of the Vineyard Laborers

In this episode we discuss the parable of the unforgiving servant from Matthew 18:21-35. Jesus speaks forcefully of divine mercy and forgiveness within the traditional Jewish apocalyptic expectations concerning the “settling of accounts” (v. 23). When this eschatological framework is marginalized or ignored, the gravity and impact of Jesus’ teaching concerning forgiveness is lost.    Show notes    The apocalyptic context of the parable: the day of judgment - Luke 7:40-42; Matthew 18:1, 7, 8, 9, 14 (5:12) Many of the details of this parable are not particularly allegorical (12:10) Understanding the debt - Luke 11:4; Luke 7:41-50 (20:39) Forgiveness in Judaism - Leviticus 19:18; Sirach 28:2; b. Rosh HaShanah 17b–18a (26:02) Lack of appreciation for the “settling of accounts” - Matthew 24:50; 25:19; Luke 16:2 (30:58) Jesus is not introducing a “new kingdom ethic” (36:14) 

In this episode we discuss the parable of the unforgiving servant from Matthew 18:21-35. Jesus speaks forcefully of divine mercy and forgiveness within the traditional Jewish apocalyptic expectations concerning the “settling of accounts” (v. 23). When this eschatological framework is marginalized or ignored, the gravity and impact of Jesus’ teaching concerning forgiveness is lost.  Show notes <ul> <li>The apocalyptic context of the parable: the day of judgment - Luke 7:40-42; Matthew 18:1, 7, 8, 9, 14 (5:12)</li> <li>Many of the details of this parable are not particularly allegorical (12:10)</li> <li>Understanding the debt - Luke 11:4; Luke 7:41-50 (20:39)</li> <li>Forgiveness in Judaism - Leviticus 19:18; Sirach 28:2; b. Rosh HaShanah 17b–18a (26:02)</li> <li>Lack of appreciation for the “settling of accounts” - Matthew 24:50; 25:19; Luke 16:2 (30:58)</li> <li>Jesus is not introducing a “new kingdom ethic” (36:14)</li> </ul>

S4E11: The Parable of the Unforgiving Servant

In this episode we discuss the parable of defilement in Matthew 15 and Mark 7. The parable is set in context to Jesus’ conflict with the Pharisees concerning the hypocrisy of their traditions. The explanation of this parable, particularly in Mark’s gospel, has been widely used to support the idea that Jesus abrogated the Torah’s dietary instructions. By examining the context and the various translations of Mark 7:19, it becomes clear that Jesus is actually upholding Jewish dietary laws and is simply emphasizing “the weightier matters of the law,” so to speak.   Show notes    This parable is often used to show that Jesus was redefining Jewish ideas (4:04) Context of the parable: understanding ritual purity - Manual of Discipline 5:13-14; Galatians 1 (8:52) An indictment of hypocrisy - Matthew 15:-3-9; Mark 7:9-13; Matthew 23:16-22 (19:30) Mark’s missing verse and the parable’s explanation - Mark 7:15-17; Matthew 15:16-20 (26:33) The phrase added by translators changes the parable’s meaning - Mark 7:19 (30:00) Apocalyptic convictions - Matthew 15:13 (39:19) 

In this episode we discuss the parable of defilement in Matthew 15 and Mark 7. The parable is set in context to Jesus’ conflict with the Pharisees concerning the hypocrisy of their traditions. The explanation of this parable, particularly in Mark’s gospel, has been widely used to support the idea that Jesus abrogated the Torah’s dietary instructions. By examining the context and the various translations of Mark 7:19, it becomes clear that Jesus is actually upholding Jewish dietary laws and is simply emphasizing “the weightier matters of the law,” so to speak. Show notes <ul> <li>This parable is often used to show that Jesus was redefining Jewish ideas (4:04)</li> <li>Context of the parable: understanding ritual purity - Manual of Discipline 5:13-14; Galatians 1 (8:52)</li> <li>An indictment of hypocrisy - Matthew 15:-3-9; Mark 7:9-13; Matthew 23:16-22 (19:30)</li> <li>Mark’s missing verse and the parable’s explanation - Mark 7:15-17; Matthew 15:16-20 (26:33)</li> <li>The phrase added by translators changes the parable’s meaning - Mark 7:19 (30:00)</li> <li>Apocalyptic convictions - Matthew 15:13 (39:19)</li> </ul>

S4E10: The Parable of Defilement

In this episode we discuss the parable of the strong man from Matthew 12. After healing a demon-possessed man, Jesus responds to the accusation of the Pharisees that he drove out the demon by the power of Satan. The parable of the strong man is part of a larger argument that the Pharisees’ accusation is both illogical (vv. 25-29) and immoral (vv. 31-32), which is the basis of their eschatological judgment (vv. 36-37). The parable simply argues that Jesus’ power over demons proves that he is indeed “the Son of David” (v. 23), and he will thus plunder Satan’s house at the end of the age.   Show notes    The context around the parable - Matthew 12:25-32; Mark 3:23-27; Luke 11:17-23 (5:40) The healing on the Sabbath and messianic expectations - Matthew 12:9-14 (8:52) The illogical and immoral accusation of the Pharisees (15:14) Exorcism in the New Testament and Jewish literature - Mark 9:38; Acts 19:13-14; Josephus, Antiquities 8.2, 5; Tractate Meilah 17b (19:14) The kingdom of God will most certainly come upon you - Matthew 12:28 (22:50) “Come upon you” is not a positive thing in this context - Deuteronomy 28:15; Jeremiah 40:3; Daniel 9:13; Zephaniah 2:1-2; Targum Ezekiel 7:6-7; Luke 21:34-35; Matthew 23:36; Ephesians 5:6; 1 Thessalonians 5:3; James 5:1; Revelation 3:10; 1 Thessalonians 2:14-16 (31:16) Revisiting the parable in context without realized eschatology - Isaiah 49:24-25; Jubilees 23:29; 1 Enoch 10:4-7; 1 Enoch 54:4-6 (41:08) 

In this episode we discuss the parable of the strong man from Matthew 12. After healing a demon-possessed man, Jesus responds to the accusation of the Pharisees that he drove out the demon by the power of Satan. The parable of the strong man is part of a larger argument that the Pharisees’ accusation is both illogical (vv. 25-29) and immoral (vv. 31-32), which is the basis of their eschatological judgment (vv. 36-37). The parable simply argues that Jesus’ power over demons proves that he is indeed “the Son of David” (v. 23), and he will thus plunder Satan’s house at the end of the age. Show notes <ul> <li>The context around the parable - Matthew 12:25-32; Mark 3:23-27; Luke 11:17-23 (5:40)</li> <li>The healing on the Sabbath and messianic expectations - Matthew 12:9-14 (8:52)</li> <li>The illogical and immoral accusation of the Pharisees (15:14)</li> <li>Exorcism in the New Testament and Jewish literature - Mark 9:38; Acts 19:13-14; Josephus, Antiquities 8.2, 5; Tractate Meilah 17b (19:14)</li> <li>The kingdom of God will most certainly come upon you - Matthew 12:28 (22:50)</li> <li>“Come upon you” is not a positive thing in this context - Deuteronomy 28:15; Jeremiah 40:3; Daniel 9:13; Zephaniah 2:1-2; Targum Ezekiel 7:6-7; Luke 21:34-35; Matthew 23:36; Ephesians 5:6; 1 Thessalonians 5:3; James 5:1; Revelation 3:10; 1 Thessalonians 2:14-16 (31:16)</li> <li>Revisiting the parable in context without realized eschatology - Isaiah 49:24-25; Jubilees 23:29; 1 Enoch 10:4-7; 1 Enoch 54:4-6 (41:08)</li> </ul>

S4E9: The Parable of the Strong Man

In this episode, we discuss the parable of the children in the marketplace from Matthew 11 and Luke 7. This short parable follows a complicated discussion about the imprisonment of John the Baptist, but is often read outside of that context and through the lens of realized eschatology. Rather than reimagining the commonly held Jewish apocalyptic eschatology of the time, the parable was simply an indictment concerning the false accusations of the religious leaders that John was demonized and Jesus was a glutton. On the day of judgment, the wisdom of their lives will ultimately be vindicated.   Show notes    Who are the children and the playmates in the parable? (4:45)  Wisdom will be justified - Luke 7:35 (8:35) Many modern commentators read it in the opposite way and incorporate realized eschatology (13:00) The Jewish apocalyptic context assumed by the question of John’s disciples: Are you the Messiah? - Matthew 11:3 (21:06) Jesus’ question to the crowds: Who was John? - Matthew 11:7-11; Luke 7:29-30 (24:24) The kingdom suffers violence - Matthew 11:12; Matthew 23:13 (29:13) John as the messianic forerunner - Matthew 11:13-15 (33:52) Summarizing the parable within the context (42:47) 

In this episode, we discuss the parable of the children in the marketplace from Matthew 11 and Luke 7. This short parable follows a complicated discussion about the imprisonment of John the Baptist, but is often read outside of that context and through the lens of realized eschatology. Rather than reimagining the commonly held Jewish apocalyptic eschatology of the time, the parable was simply an indictment concerning the false accusations of the religious leaders that John was demonized and Jesus was a glutton. On the day of judgment, the wisdom of their lives will ultimately be vindicated. Show notes <ul> <li>Who are the children and the playmates in the parable? (4:45) </li> <li>Wisdom will be justified - Luke 7:35 (8:35)</li> <li>Many modern commentators read it in the opposite way and incorporate realized eschatology (13:00)</li> <li>The Jewish apocalyptic context assumed by the question of John’s disciples: Are you the Messiah? - Matthew 11:3 (21:06)</li> <li>Jesus’ question to the crowds: Who was John? - Matthew 11:7-11; Luke 7:29-30 (24:24)</li> <li>The kingdom suffers violence - Matthew 11:12; Matthew 23:13 (29:13)</li> <li>John as the messianic forerunner - Matthew 11:13-15 (33:52)</li> <li>Summarizing the parable within the context (42:47)</li> </ul>

S4E8: The Parable of the Children in the Marketplace

In this episode we discuss the parable of the wineskins (and the patched garment) from Matthew 9, Mark 2, and Luke 5. Contrary to the popular interpretation of a radical redefinition and subversion of Jewish apocalyptic eschatology, this parable communicates the simple principle of dysfunctionality or maladaptation. You cannot force Jesus’ disciples to fast while the Messiah is with them. It does not work. But when he is “taken away” (cf. Isa 53:8 LXX), they will fast. Through this parable, Jesus (and the Gospel authors) sought to establish the discipline of fasting in the early church.   Show notes    Fasting and Jewish apocalypticism - Matthew 9:14-15; Isaiah 53:7-8 LXX (4:03) The common supersessionist approach - Origen, Blomberg, and Wright (10:09) The purpose of the parable: dysfunctionality and maladaptation - Joshua 9:12-13 (24:18) Other parables that simply teach a principle - Luke 10:27, 29; Luke 12:15; Luke 11:8 (29:48) How should we understand this parable if there is no radical redefinition of Jewish eschatology? (34:45) 

In this episode we discuss the parable of the wineskins (and the patched garment) from Matthew 9, Mark 2, and Luke 5. Contrary to the popular interpretation of a radical redefinition and subversion of Jewish apocalyptic eschatology, this parable communicates the simple principle of dysfunctionality or maladaptation. You cannot force Jesus’ disciples to fast while the Messiah is with them. It does not work. But when he is “taken away” (cf. Isa 53:8 LXX), they will fast. Through this parable, Jesus (and the Gospel authors) sought to establish the discipline of fasting in the early church. Show notes <ul> <li>Fasting and Jewish apocalypticism - Matthew 9:14-15; Isaiah 53:7-8 LXX (4:03)</li> <li>The common supersessionist approach - Origen, Blomberg, and Wright (10:09)</li> <li>The purpose of the parable: dysfunctionality and maladaptation - Joshua 9:12-13 (24:18)</li> <li>Other parables that simply teach a principle - Luke 10:27, 29; Luke 12:15; Luke 11:8 (29:48)</li> <li>How should we understand this parable if there is no radical redefinition of Jewish eschatology? (34:45)</li> </ul>

S4E7: The Parable of the Wineskins

Bill, John, and Josh tackle your questions in this tenth Q&amp;A episode. Among many topics, we answer your questions about the parable of the mustard seed and leaven, replacement theology, understanding the role and purpose of Israel, and we make some observations about tithing and Greek words in the New Testament.    Show notes:    Could the parable of the mustard seed be about the growth of the word of the gospel? (2:13) Is Jesus introducing replacement theology and de-emphasizing the importance of Jerusalem in John 4? (11:06) Is there some persuasive counterargument we can make for understanding Israel on pragmatic grounds without having to resort to simply asserting "we should understand Israel properly because the Bible says so"? (24:15) Is there biblical support for the millennial kingdom? (34:31) What is your take on the meaning of John 1:17? (44:48) Why is leaven required in the Thanksgiving and Wave Offering? (55:09) Does 1 Corinthians 7:29-31 suggest that the return of Christ can happen at any time? (56:50) How should we relate to those who believe that we should be “bringing heaven to earth”? (59:21) Can you comment on the biblical support for tithing? (1:02:51) Does the Greek word for “forever” convey a worldview of apocalyptic expectation? (1:07:00) 

Bill, John, and Josh tackle your questions in this tenth Q&amp;A episode. Among many topics, we answer your questions about the parable of the mustard seed and leaven, replacement theology, understanding the role and purpose of Israel, and we make some observations about tithing and Greek words in the New Testament.  Show notes: <ul> <li>Could the parable of the mustard seed be about the growth of the word of the gospel? (2:13)</li> <li>Is Jesus introducing replacement theology and de-emphasizing the importance of Jerusalem in John 4? (11:06)</li> <li>Is there some persuasive counterargument we can make for understanding Israel on pragmatic grounds without having to resort to simply asserting "we should understand Israel properly because the Bible says so"? (24:15)</li> <li>Is there biblical support for the millennial kingdom? (34:31)</li> <li>What is your take on the meaning of John 1:17? (44:48)</li> <li>Why is leaven required in the Thanksgiving and Wave Offering? (55:09)</li> <li>Does 1 Corinthians 7:29-31 suggest that the return of Christ can happen at any time? (56:50)</li> <li>How should we relate to those who believe that we should be “bringing heaven to earth”? (59:21)</li> <li>Can you comment on the biblical support for tithing? (1:02:51)</li> <li>Does the Greek word for “forever” convey a worldview of apocalyptic expectation? (1:07:00)</li> </ul>

Q&A #10 with Bill, John, and Josh

In this episode we discuss the parable of the two houses and the words of Jesus immediately leading up to it in Matthew 7:15-27. Much of the imagery is drawn from the Tanakh and 2nd Temple literature, and the ideas would have been commonly understood within the Jewish apocalyptic narrative. Jesus criticizes and corrects the leadership of Israel for their hypocrisy and pretense, calling his disciples to radical obedience to his words and a singular focus on the age to come.   Show notes    Beware of false prophets - Matthew 7:15-20; Isaiah 56:10-11; Jeremiah 23:1-2; Ezekiel 34; Shabbat 31b; Yoma 9b (9:04) Good trees and bad trees / fruit - Matthew 7:16-20, cf. Matthew 12, Matthew 15, 1 Corinthians 3 (19:27) The outward signs without the fear of God - Matthew 7:21-23; Shabbat 12b (25:07) The parable of the two houses - Matthew 7:24-27; Ezekiel 13:9-13; Isaiah 24:19-21; Proverbs 10:24-25; Proverbs 12:7; Life of Adam and Eve 49:1-3 (30:07) The two houses and realized eschatology (40:52) 

In this episode we discuss the parable of the two houses and the words of Jesus immediately leading up to it in Matthew 7:15-27. Much of the imagery is drawn from the Tanakh and 2nd Temple literature, and the ideas would have been commonly understood within the Jewish apocalyptic narrative. Jesus criticizes and corrects the leadership of Israel for their hypocrisy and pretense, calling his disciples to radical obedience to his words and a singular focus on the age to come. Show notes <ul> <li>Beware of false prophets - Matthew 7:15-20; Isaiah 56:10-11; Jeremiah 23:1-2; Ezekiel 34; Shabbat 31b; Yoma 9b (9:04)</li> <li>Good trees and bad trees / fruit - Matthew 7:16-20, cf. Matthew 12, Matthew 15, 1 Corinthians 3 (19:27)</li> <li>The outward signs without the fear of God - Matthew 7:21-23; Shabbat 12b (25:07)</li> <li>The parable of the two houses - Matthew 7:24-27; Ezekiel 13:9-13; Isaiah 24:19-21; Proverbs 10:24-25; Proverbs 12:7; Life of Adam and Eve 49:1-3 (30:07)</li> <li>The two houses and realized eschatology (40:52)</li> </ul>

S4E6: The Parable of the Two Houses

In this episode, we discuss the metaphors found in the Sermon on the Mount (Mt. 5-7). After first rehearsing the importance of seeing the teachings of Jesus in their historical context, we look at the familiar metaphors of salt, light, the eye as the lamp of the body, and the narrow gate. These metaphors were common tools used to communicate a familiar prophetic message to the people of Israel in context to their covenantal calling.    Show notes    Hermeneutics and history (3:59) Matthew 5:13 and “the salt of the earth” - Leviticus 2:13; Ezekiel 43:24; Jubilees 21:11; Numbers 18:19; 2 Chronicles 13:5; 2 Kings 2:19; Ezekiel 16:4; Colossians 4:5; Luke 14:34-35; Luke 21:24 (9:09) Matthew 5:14-16, the “light of the world”, and the “city on the hill” - Isaiah 49:6; Isaiah 42:6, Isaiah 60:3; Isaiah 62:1-2; 2 Baruch 77:13; Isaiah 2:2-4 (19:07) Matthew 5:19-24 and the “eye is the lamp of the body” - Deuteronomy 15:9 (32:00) Matthew 7:13-14 and the “narrow gate” - 4 Ezra 7:6-14 (37:47) 

In this episode, we discuss the metaphors found in the Sermon on the Mount (Mt. 5-7). After first rehearsing the importance of seeing the teachings of Jesus in their historical context, we look at the familiar metaphors of salt, light, the eye as the lamp of the body, and the narrow gate. These metaphors were common tools used to communicate a familiar prophetic message to the people of Israel in context to their covenantal calling.  Show notes <ul> <li>Hermeneutics and history (3:59)</li> <li>Matthew 5:13 and “the salt of the earth” - Leviticus 2:13; Ezekiel 43:24; Jubilees 21:11; Numbers 18:19; 2 Chronicles 13:5; 2 Kings 2:19; Ezekiel 16:4; Colossians 4:5; Luke 14:34-35; Luke 21:24 (9:09)</li> <li>Matthew 5:14-16, the “light of the world”, and the “city on the hill” - Isaiah 49:6; Isaiah 42:6, Isaiah 60:3; Isaiah 62:1-2; 2 Baruch 77:13; Isaiah 2:2-4 (19:07)</li> <li>Matthew 5:19-24 and the “eye is the lamp of the body” - Deuteronomy 15:9 (32:00)</li> <li>Matthew 7:13-14 and the “narrow gate” - 4 Ezra 7:6-14 (37:47)</li> </ul>

S4E5: Metaphors in the Sermon on the Mount

In this episode we discuss the parables of the net, the hidden treasure, and the pearl from Matthew 13. These three parables maintain the same Jewish apocalyptic eschatological context highlighted in the explanation of the parable of the weeds (Matthew 13:36-43). The parable of the net reinforces the context of an eschatological judgment, with the righteous inheriting eternal life and the wicked, eternal destruction; while the parables of the pearl and treasure portray the wisdom of the person who gives everything to inherit eternal life on the last day.   Show notes    General observations about these particular parables - Matthew 13:44-50 (5:02) The parable of the net - Matthew 13:47-50; Jeremiah 16; Ezekiel 20, 29 (6:53) Some scholars ignore the parable of the net (9:28) Parables of the hidden treasure and the pearl - Matthew 13:44-46 (16:19) Treasure in Jewish tradition and apocalyptic literature - 2 Baruch 23:7-24:2; 4 Ezra 8:50-54 (28:41) “Inheritance” in the letters of the New Testament - 1 Peter 1:4; 1 Timothy 6:18-19 (33:07) A radical call to singularly focus on the age to come - Luke 14:33; Matthew 19; 1 Peter 1:13 (36:03) 

In this episode we discuss the parables of the net, the hidden treasure, and the pearl from Matthew 13. These three parables maintain the same Jewish apocalyptic eschatological context highlighted in the explanation of the parable of the weeds (Matthew 13:36-43). The parable of the net reinforces the context of an eschatological judgment, with the righteous inheriting eternal life and the wicked, eternal destruction; while the parables of the pearl and treasure portray the wisdom of the person who gives everything to inherit eternal life on the last day. Show notes <ul> <li>General observations about these particular parables - Matthew 13:44-50 (5:02)</li> <li>The parable of the net - Matthew 13:47-50; Jeremiah 16; Ezekiel 20, 29 (6:53)</li> <li>Some scholars ignore the parable of the net (9:28)</li> <li>Parables of the hidden treasure and the pearl - Matthew 13:44-46 (16:19)</li> <li>Treasure in Jewish tradition and apocalyptic literature - 2 Baruch 23:7-24:2; 4 Ezra 8:50-54 (28:41)</li> <li>“Inheritance” in the letters of the New Testament - 1 Peter 1:4; 1 Timothy 6:18-19 (33:07)</li> <li>A radical call to singularly focus on the age to come - Luke 14:33; Matthew 19; 1 Peter 1:13 (36:03)</li> </ul>

S4E4: The Parables of the Net, the Hidden Treasure, and the Pearl

The Apocalyptic Gospel Podcast

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