In this episode we discuss Jesus’ “illustration” of the shepherd and the gate from John 10:1-18. Jesus speaks these words in response to the negative reaction by the religious leaders to the healing of blind man (9:40). Akin to the parable of the lost sheep, Jesus invokes Israel’s prophetic indictment of self-serving leadership. As the “good shepherd,” Jesus asserts his messianic role as the eschatological Davidic shepherd (Eze 34; Ps Sol 17).

Show notes

• The Gospel of John and the Memra tradition - Genesis 15; Jeremiah 1; Psalm 119; Psalm 33:6; Proverbs 8 (3:53)
• Parables/illustrations in John (14:34)
• The apocalyptic context of John 10:1-18 (18:40)
• Shepherd/sheep in Jewish literature - Jeremiah 50:6-7; Psalms of Solomon 17:21; 39-42; Ezekiel 34:4, 23 (25:00)
• “Thieves and bandits” (28:10)
• “Abundant life” and the resurrection - John 5:28-29; 6:40, 54; 10:28; 11:25; 20:31 (34:09)
• One flock, one shepherd, and the regathering of the lost tribes - Ezekiel 37:15-28; Testament of Joseph 19; 1 Enoch 89:72; 4 Ezra 13:39-50 (37:57)
• Wrapping up (47:30)

In this episode we discuss the parable of the persistent widow from Luke 18. Jesus speaks this parable in context to the discussion of the sudden and apocalyptic coming of the messianic kingdom in Luke 17:20-37. As has been common throughout Jewish liturgical history, this parable is spoken to encourage faith and prayer for the coming of the Messiah and the day of the Lord.

Show notes

• The apocalyptic context of the parable - Luke 17:20-37 (5:32)
• Allegory: the widow and the judge - Lamentations 1:1; Isaiah 54:4 (13:02)
• The “elect” in its covenantal context - Isaiah 65:9-22; 1 Enoch 1:8-9 (18:14)
• The delay and losing heart (22:18)
• Similar language in Second Temple literature - Sirach 35:14–25; 36:1-29 (28:35)
• Liturgy and the redemption of Israel - Isaiah 62:1-7; Amidah; Didache 10:5-6 (35:56)
• Modern approaches to the parable (47:35)

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 develop the quote of Amos 9:11-12 in Acts 15.  Rather than a redefinition of the prophets’ words about the Gentiles flowing to Jerusalem to worship the God of Israel, James quotes Amos 9 to affirm that the Gentiles turning to God in his time accords with the vision of the “eschatological pilgrimage” of the nations to Zion in the age to come. Like the cross and the Spirit, the novelty of God’s mercy being extended to the Gentiles is actually an affirmation of the apostles’ Jewish apocalyptic hopes.

In this episode, we take a deeper dive into Acts 15 to understand the primary question that is being asked and the answer that is being offered.  We analyze three particular points in the passage that often create confusion: circumcision (v. 1, 5), “conversion” (v. 3), and the “yoke” (v. 10).  Rather than being an anti-Judaism or anti-Torah council, the apostles answer the question of what to do with the Gentiles who are turning to the God of Israel. 

In this episode we give an overview of Acts 15 and the Jerusalem Council where the apostles gather to discuss the issues brought up recently by many Gentiles turning to the God of Israel. Rather than redefining the hope of Israel, the apostles conclude that the Gentiles can be saved from the wrath to come and inherit eternal life without becoming Jews. We work through an overview of the major themes surrounding the discussion in the passage.

In this episode we explore Peter’s vision of the “great sheet” filled with unclean animals and the events which followed. Peter’s interpretation of the vision and the first sermon towards a Gentile audience are often interpreted within a redefined narrative of redemptive history which sees God establishing a ‘new people’. We revisit the events and the how they are described in Acts 10-11 to show that they are actually intended to reinforce the Jewish apocalyptic framework and the Gentiles’ place within that hope.

Bill, John, and Josh tackle your questions in this second Q&A episode.  Topics include cross-cultural discipleship, why some solid Old Testament scholars reject first century Jewish eschatology, and how Jews perceived the destruction of the temple in light of Jesus’ words.  Don’t miss the “rapid fire” round at the end!

In this week’s episode we discuss the language that the apostles used to describe the effects of the crucifixion of the Messiah. Terms like justification, redemption, propitiation, and reconciliation were understood within the context of first-century Jewish apocalyptic thought, rather than in contrast to it or disconnected from it. Passages like 2 Cor. 5 and Romans 5 illustrate clearly that Paul had the day of judgment and the resurrection of the dead in mind when he was theologizing about the cross.

The apostles understood the cross within a first century Jewish apocalyptic worldview. As seen in 1 Cor. 15:3, the interpretation of the Messiah’s death was handed down by the apostles and revolved around Isaiah 53 and the Levitical sacrificial tradition. Thus Paul’s gospel centered on Jesus Christ, “who gave himself for our sins to deliver us from the present evil age” (Gal. 1:4).

In this episode, we talk through Peter’s use of Scripture in Acts 2. Rather than redefining or realizing Psalm 16 and Psalm 110, Peter employs an apocalyptic hermeneutic (i.e. approach to interpretation), which simply seeks to understand the Torah, Writings, and Prophets in light of their ultimate end. The Messiah was crucified, but God raised him up and seated him at his right hand, where he waits to execute the eschatological judgment of God’s enemies.

In this episode, we dive into the beginning of Peter’s explanation of the events of Acts 2. Rather than a redefinition of the ‘last days’, Peter affirms that their expectations were in accordance with the apocalyptic tradition. God promised, expressed in the citation of Joel 2, to pour out his Spirit before the coming Day of God and that all who repent will be saved from the wrath to come.

Common ideas in the church today associate Acts 2 and the giving of the Spirit as “the birth of the church” or a break from legalistic Judaism, but the apostles viewed the events of the day of Pentecost as a strong affirmation of Jewish apocalyptic expectations.  In this episode, we begin to look at Acts 2 and what it meant for the early followers of the Messiah. 

Bill, John, and Josh tackle your questions in this eleventh Q&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)

In this episode, we discuss the Jewish apocalyptic context of Acts 1:1-11. Instead of correcting the apostles’ expectations concerning the restoration of the kingdom to Israel, Jesus simply corrects the timing. The witness to the nations in verse 8 is understood within the presupposed Jewish apocalyptic narrative. God is the one driving history, and God is the one who has fixed the day of its conclusion. 

Bill, John, and Josh tackle your questions in this first of many Q&A episodes.  Topics include Acts 15, how Calvinism and Arminianism relate to Jewish apocalypticism, understanding “all Israel will be saved” from Romans 11, and tips on practical day-to-day discipleship.

In this episode, we discuss the issue of Jewish election in Paul’s thought. Continuing in his letter to the Romans, we look at a few passages that relate to Jewish priority and God’s enduring covenant with the Jewish people and how that relates to the discipleship of the Gentiles.

Romans 1:1-6 provides a unique glimpse into how Paul understood his own mission to the Gentiles. As discussed in last week’s episode on the Great Commission (Matt. 28:18-20), Paul understood his calling within the commonly presupposed Jewish apocalyptic narrative of redemptive history. Jesus’ resurrection confirmed his Davidic messiahship, and Paul sought to disciple the Gentiles into “the obedience of faith” (v. 5).

In this episode, we discuss the Jewish apocalyptic context of the Great Commission (Matt. 28:18-20). Messianic authority in Jewish literature is tied to divine judgment on the day of the Lord, and Jesus assumes the two-age framework of redemptive history in verse 20. In this light the discipleship of the Gentiles is into (rather than out of) the Jewish apocalyptic hope.

Acts 17 offers a unique picture into the Gospel that the Apostle to the Gentiles believed and proclaimed throughout the Jewish diaspora. In this episode, we see Paul offering a survey of history in order to explain the coming Day of the Lord as a means of calling Gentiles to repentance and faith. We survey the concept of the Day of the Lord briefly in the Jewish prophets and then follow the idea through later Jewish writings which laid the foundation for the proclamation of the Gospel and the coming day of judgment in the New Testament writings.

As we briefly survey ‘the Gospel’ in the New Testament writings, we find that the phrase imports a body of pre-existing Jewish ideas. We touch on its origins in the prophetic writings and in later Jewish apocalyptic literature to highlight how a Jew in the first century would have heard John the Baptist, Jesus, or one of the Apostles using this Jewish term to refer to their own message.

In this first episode of The Apocalyptic Gospel Podcast, Bill, John, and Josh introduce themselves, give some background and vision for the topics to be discussed in future episodes, and explain the podcast's somewhat odd title.

The first episode of The Apocalyptic Gospel Podcast with Bill Scofield, John Harrigan, and Josh Hawkins will release on July 1, 2020! For more on our podcast, visit us on our website at apocalypticgospel.com or follow us on Twitter at @ApocGospel.

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 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 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 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 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 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 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 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 dishonest manager from Luke 16. Within an apocalyptic context, the parable is quite simple and straightforward. The dishonest manager responds wisely in light of his own future judgment, whereas the “sons of this age” (v. 8) respond unwisely with their “unrighteous wealth” (v. 11), spending it on that which does not lead to “eternal dwellings” (v. 9) in the age to come.

Show notes

• The apocalyptic context of the parable (4:42)
• Understanding allegory in the parables (8:43)
• “Shrewd”, “astute”, and “wise” (12:50)
• The unrighteous steward is actually the hero in the story (15:09)
• Background to the parable in the Tanakh and Second Temple literature - Sir 5:8; 29:10-11; 2 Baruch 44:9-15; 1 Enoch 63:9-10 (18:26)
• Modern approaches to the parable (27:36)

Bill, John, and Josh tackle your questions in this tenth Q&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)

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 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 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 explore the parable of the wheat and the tares/weeds, the parable of the mustard seed, and the parable of the leaven. In light of common Jewish apocalyptic expectations, these parables all communicate a common theme of the flourishing of the wicked in this age and God’s patient response toward evil. Rather than positive parables speaking of the growth of a spiritualized kingdom, these parables are primarily negative in tone meant to indict pride and hypocrisy in light of the coming judgment.

Show notes

• Reviewing the phrase “the kingdom of heaven” and the agricultural metaphor - Tg. Ezekiel 7:6-7; Tg. Zechariah 14:9; 4 Ezra 8:41 (5:37)
• Interpreting the parable of the weeds - Matthew 13:36-43 (12:20)
• The parable is not a radical redefinition of Jewish apocalyptic eschatology - 2 Baruch 54:15-21 (20:57)
• The parables of the yeast and mustard seed - Matthew 13:31-33; Luke 12:1; 1 Corinthians 5:6-8; Galatians 5:7-9; Daniel 4:12; Ezekiel 17:23; 4 Ezra 4:30-31 (23:29)
• “Growing”, “expanding”, and “spreading” are words never associated with “the kingdom” - Isaiah 9:7 (34:51)

In this episode, we examine Jesus' parable of the sower found in Matthew 13:3-9. We begin by reviewing popular contemporary interpretations of the parables. As a feature particularly important to all of them, we delve into the Jewish tradition of using agricultural metaphors in communication, with a focus on second-temple literature's emphasis on the sowing and reaping motif in discipleship. Within that historical context, we explore how this understanding provides deeper insight into the parable of the sower.

Show notes

• How the parable of the sower is typically read within Christian circles (6:37)
• The agricultural metaphor in the Tanakh - Psalm 37:1-2; Psalm 72:16-17; Psalm 90:3-6; Psalm 92:6-8; Psalm 103:13-16; Isaiah 5:21-24; Isaiah 40:6-9; Isaiah 51:11-13; Ezekiel 17:1-10; Malachi 2:17, 3:1-4,16 (15:51)
• The agricultural metaphor in Jewish apocalyptic literature - 4 Ezra 4:26-32; 4 Ezra 8:38-45; 4 Ezra 9:26-37 (33:27)
• How the parable ought to be understood - Matthew 13:18-23; Daniel 2; Berakhot 55a; Avot 5:2 (44:38)

In our opening episode for season 4 of our show, we introduce the parables of Jesus and discuss his intended audience and their purpose. Rather than a redefinition of Jewish eschatology or Jesus giving new, gnostic revelation, the parables are spoken to the calloused and are meant to evoke a moral response of repentance. Jesus’ parables are communicating the same ideas as Israel’s prophetic tradition, highlighting the need for covenant faithfulness in light of Israel’s assumed apocalyptic eschatology.

Show notes

• Common confusion around the parables of Jesus (4:26)
• To whom did Jesus speak the parables? (11:07)
• Why did Jesus speak in parables? (22:08)
• Parables in the Tanakh (36:01) 
• Parables in Jewish apocalyptic literature (40:38)
• The secrets of the kingdom: Daniel 2:18, 30; Matthew 13:11 (51:15)

Bill, John, and Josh tackle your questions in this ninth Q&A episode. We discuss revival, the Trinity, and different hermeneutical tools that Christians have used over the centuries. We also explore how Paul uses the Hebrew Bible, and conclude with some thoughts on some common critiques on the historicity of the Tanakh. 

Show notes:

• Does Matthew 24:14 describe an end-time revival or awakening? (2:13)
• What do you think about common medieval exegesis methods and how they relate to a first-century apocalyptic worldview? (5:03)
• Is Paul’s quote of Psalm 68 in Ephesians 4 proof of realized eschatology? (15:30)
• What are your thoughts on the Trinity from a first-century viewpoint? (22:25)
• How do we know the account of God’s faithfulness within the Tanakh is actually reliable? (32:47)

Resources:

Blasphemy and Exaltation in Judaism - Darrell Bock: https://amzn.to/3EHH1Fo
The Jewish Targums and John’s Logos Theology - John Ronning: https://amzn.to/3g42tdF
Inconsistency in the Torah - Joshua Berman: https://amzn.to/3MruBDm
Ancient Near Eastern Texts Relating to the Old Testament - James Pritchard: https://amzn.to/3Vt4Wyf

Our YouTube channels:

Bill: https://youtube.com/channel/UC2d-sl7y9qVzNO5Q1ZnKTgQ
John: https://youtube.com/channel/UCQ1av6sMf4gJF1-XzfOBSzw
Josh: https://youtube.com/channel/UCdPUmfz4hx49LbZR5w_B4HQ

In this final episode of the season, we discuss Ezra-Nehemiah, and 1-2 Chronicles and their later interpretation in second-temple apocalyptic literature. Being traditionally understood as the head of the Great Sanhedrin, Ezra in particular is transformed into an apocalyptic prophet proclaiming the urgency of the end of the age. The Chronicles largely summarize earlier content of 1-2 Samuel and 1-2 Kings with an emphasis on messianism, which plays into eschatological expectations in the second-temple period.

Show notes

• Overview of Ezra-Nehemiah (2:11)
• The confusion around Ezra in Second Temple Literature - 4 Ezra/2 Esdras (7:33)
• Ezra as an end-time prophet - Ezra 7:1,6; 4 Ezra 1:1; Ezra 3:10-13; Haggai 2:3; 2 Esdras 4 Ezra 3:28–36; 7:74; 14:3-18 (12:23)
• The apocalyptic material, propaganda, and discipleship (23:21)
• Overview of Chronicles (27:37)
• Messianism in 1 and 2 Chronicles - Psalms of Solomon 17 (31:35)
• Wrapping up our season on the Tanakh (38:17)

In this episode, we discuss the book of Daniel and its influence on later Jewish apocalyptic literature and the New Testament. We highlight particular themes common to the apocalyptic worldview, including the kingdom of God, the son of Man, and the eschatological persecution of the saints. Daniel is best understood and read through the lens of God’s covenantal faithfulness to Israel and its projection forward in an apocalyptic view of history. 

Show notes

• Introduction to Daniel (3:04)
• Why is Daniel in the Ketuvim instead of the Nevi’im? (4:07)
• Dating the book of Daniel - Ezekiel 14:12-14; Ezekiel 14:19-20; Ezekiel 28:1-3 (7:52)
• Daniel as apocalyptic literature (14:47)
• Daniel, the covenant, and the apocalyptic view of history (16:14)
• The aim of history is the apocalyptic kingdom of God - Daniel 9 (17:24)
• Daniel in second temple apocalyptic literature - Syb. Or. 4:49ff; 4 Ezra 12:10-13, 31-34; 1 Enoch 47:1-3; 1 Enoch 46:3-5; 1 Enoch 90:20 (24:54)
• Daniel in the New Testament - Matthew 24:15, 30 (33:25)

Bill, John, and Josh tackle your questions in this twelfth Q&A episode. Among many topics, we discuss dispensationalism, Galatians and circumcision, interacting with other disciples who hold to supersessionism and preterism, the idea of Jesus as a failed apocalyptic prophet, and how first century Jews understood “Abraham’s bosom”. 

Show notes:

• How does your eschatology differ from the eschatology expounded upon in the Scofield Reference Bible? (2:27)
• How do you reconcile Paul’s discussion about circumcision having no value in Galatians with him circumcising Timothy in Acts? (19:03)
• How should we relate to pastors and other believers who teach supersessionism and preterism? (33:58)
• Can you help me understand why some New Testament scholars call Jesus a "failed apocalyptic prophet"? (42:30)
• How would first century Jews understand the concept of “Abraham’s bosom”? (54:01)

In this episode, we discuss the Five Scrolls: Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther. Though seemingly disparate in content, authorship, chronology, and genre, Jewish tradition groups these five books within the Ketuvim. We discuss some of the reasons why, and how later tradition reads these books messianically and eschatologically. 

Show notes

• The Five Scrolls and the Targums (2:43)
• Song of Solomon - Ezekiel 16:7-8; Isaiah 62:5; Hosea 1-2; Targum Canticles 8:4-8 (12:16)
• Ruth - Targum Ruth 1:1; 2:12; 4:22 (31:22)
• Lamentations - Targum Lamentations 1:1; 2:22; 4:22 (38:18)
• Ecclesiastes - Targum Qohelet 1:2; 12:13-14; 1 Enoch 102:6-103:4 (43:17)
• Esther - Targum Esther 1:1 (50:50)

Resource: Targum and Testament Revisited by Martin McNamara - https://amzn.to/3L6DGB4

In this episode we continue our interview with David Mitchell, Biblical scholar and pastoral musician. We explore some of the eschatological themes found in the Psalms and how these play out in the prophetic literature. We also look at the themes of the Psalms in apocalyptic literature, which give context to the New Testament’s quotations of the Psalms, especially Psalm 110.

Show notes:

• The central eschatological themes found in the Psalter (2:18)
• How do you see the Psalter’s effect on the late prophetic material or on the prophetic material in general? (7:59)
• How do you see these ideas projecting forward into 2nd temple/apocalyptic literature? (12:48)
• How do you see these eschatological ideas of the psalms continued in the New Testament? (19:50)
• Psalm 110, Hebrews 10, and Melchizedek (26:26)
• A discussion on David’s writings (34:52)
• The prophetic nature of the Psalms and the academic motivation to keep them in history (43:22)

In this episode we interview David Mitchell, Biblical scholar and pastoral musician. We explore some of his work on the Psalms from his book The Message of the Psalter: An Eschatological Programme in the Book of Psalms. David discusses the primary theme of his book with us – namely, that the Psalms have been organized in a way that is intended to convey an eschatological narrative. David shares some of the other theories behind the organization of the Psalms, and then shares a few examples to help illustrate how both the content and the redaction of the Psalms were intended to heighten eschatological expectation. 

Show notes:

• What prompted David’s interest in the Book of Psalms? (4:22)
• The Psalms were redacted with a particular purpose (16:08)
• The eschatological meta-narrative behind the organization of the Psalter (25:38)
• The Psalms as a multi-author work, compiled to reinforce the hope of Israel (35:35)

In this episode we begin our discussion of the Ketuvim with the Wisdom tradition in the Tanakh. Along with the prophetic tradition, the wisdom tradition played a key role in the development of Jewish apocalypticism. Today we survey the Psalms, Proverbs, and Job, highlighting how they are incorporated into later apocalyptic themes such as the delineation of the righteous and the wicked at the final judgment, the resurrection of the dead, and messianic hope.

Show notes

• What is the Wisdom tradition? (2:52)
• What does Wisdom literature have to do with Jewish apocalyptic? (8:18)
• The Psalms - Psalm 1; 2; 78; Targum Psalms 18:29; 27:13; Wisdom of Solomon 3, 5 (15:31)
• Proverbs - Proverbs 1:20-33; Daniel 1:17; Daniel 2:20-22, 31-45; 4 Ezra 4 (28:11)
• Job - Job 19; Job 42; Job 14:14 (LXX); Job 42:17 (LXX); James 5:11 (42:20)

** We had a little trouble with our recording this week. You may hear some small audio clicks and pops during this episode. Our apologies!

Bill, John, and Josh tackle your questions in this eighth Q&A episode. Topics include the relationship of apocalypticism to pacifism and fatalism, Messianic Judaism, and the importance of historical studies. Also, don’t miss our rapid fire round (which, as usual, is not so rapid).

Show notes:

• Can you comment on what “salt and light” and “city on a hill” meant for a first-century Jew? (2:10)
• How do historical studies fit into the larger trajectory of theological development? (9:12)
• Why do some scholars believe there were different versions of “Christian Judaism” in the first century? (18:06)
• Is there time in the age to come? (26:21)
• To what extent do the grafted-in Gentiles inherit the promises to the Jewish people? (29:32)
• On the killing of the Caananites: Didn’t God use His covenant people to bring retribution on a non-covenant people that continued in rebellion? (31:47)
• Should messianic Jews should maintain Torah observance? (34:37)
• Are there any books, websites or articles that talk about what John said about the Greek, Roman and Jewish narratives of the gospel? (39:15)
• Is Matthew 24 about 70AD, the end of the age, or something else? (41:25)
• Can you explain the relationship of apocalypticism to pacifism and fatalism? (44:30)

In this episode we finish our discussion of the Minor Prophets with Haggai, Zechariah, and Malachi. We discuss the various themes found in each book and the role that these post-exilic prophets play in the development of apocalyptic thought. Generally written around the building of the second temple, the authors consistently use apocalyptic scenarios to motivate Israel’s covenant faithfulness in the stewardship of their election.

Show notes

• The return from exile played no small role in the “apocalypticization” of exile/repentance/return themes (2:02)
• Haggai: Neglecting the temple, the covenantal blessings and curses, and Zerubbabel - Haggai 1:10-11; Deuteronomy 28:22-40; Haggai 2:1-9; Deuteronomy 30; Haggai 2:6-9; Hebrews 12:28-29 (5:55)
• Zechariah: Covenant maintenance “apocalpyticized” through visions and oracles - Zechariah 1:1-6; 4:8; 6:11-13; 7:8-14; 8:2-3; 9:10; 12-14 (17:27)
• Zechariah quoted in the New Testament - Zechariah 9:9; Revelation (29:24)
• Malachi: the fame of the Lord among the nations, disillusionment, and the coming judgment - Malachi 1:11; 2:17; 4:1; 1 Corinthians 3; Matthew 3 (37:22)

In this episode we discuss the minor prophetic books of Obadiah, Jonah, Micah, Nahum, Habakkuk, and Zephaniah. As we’ve seen already in the other prophetic books from Isaiah to Amos, the themes of covenant discipline in light of eschatological hope are highlighted repeatedly throughout. Each book has its own particular emphasis and angle, but the covenantal cycle from Deuteronomy 28-30 is always presumed, and this cycle is pushed to its ultimate end by later apocalyptic writers and the authors of the New Testament.

Show notes

• Obadiah - Obadiah 15-18; Zechariah 12-14 (3:57)
• Jonah - Jonah 4:1-3; Matthew 12:38-41; Acts 10 (12:08)
• Micah - Micah 3:5-8; Micah 6:1-2; Micah 4:1-5; Micah 5:2-4; Micah 7:18-20 (24:58)
• Nahum - Nahum 1:7-8, 15; Nahum 3:19; Tobit 14:3-4 (34:29)
• Habakkuk - Habakkuk 2:2-4; Hebrews 8; Habakkuk 3:11-13 (41:12)
• Zephaniah - Isaiah 13; 2 Maccabees 6:13-16; Zephaniah 3:19-20 (52:10)