Category Archives: Mark

04/01/2018 · 12:05

Review: Mark (TNTC)

The first commentary on the Gospel of Mark was written in the sixth century, and between “AD 650 and 1000, thirteen major commentaries were written on Matthew, but only four on Mark” (Strauss, 20). Despite the long neglect, much study has been done over Mark’s short Gospel for more than the last century.

Eckhard Schnabel, Professor of New Testament at Gordon-Conwell and author of Acts (ZECNT), Early Christian Mission (2 volumes), and 40 Questions on the End Times, replaces Alan Cole’s Mark volume in the Tyndale New Testament Commentary (TNTC) series with a Christmas meal—441 pages of commentary on the shortest Gospel. While adding to the growing list of commentaries, Schnabel (who is also the TNTC’s series editor) did not write a commentary of commentaries on Mark. Instead, writing for pastors, students, and laypeople, he comments on the meaning of Mark through theological reflection, historical points of reference, the meanings of words, and the literary development of the characters.

Summary

Schnabel gives very little attention to Markan priority (whether Mark’s Gospel was written first), saying that Markan priority “continues to be plausible,” but that “these questions are more significant for commentaries on the Gospels of Matthew and Luke” (4). Thankfully, Schnabel examines the text and not a possible Markan community behind the text, though he does acknowledge future Mark’s clarifications for Gentile readers (14, 162).

He takes Mark to be the actual author (12), probably writing from Rome for various churches (14) anywhere between 50–64 AD. We don’t know what Mark’s sources are, but if Papias is correct, Mark’s “most significant — and perhaps the only — source” was Peter (18). Mark ends his Gospel at 16.8. Abrupt endings are attested in antiquity, and within the Bible Jonah ends abruptly and Acts ends with Paul still alive and his legal case unresolved. To paraphrase Demetrius (whom Schnabel quotes), some points need to be worked out be the hearers themselves (22-23).

Schnabel disregards William Wrede’s hypothesis of Mark’s “Messianic secret.” If there is nothing messianic about Jesus or his ministry, then there is no explanation for his death, nor is there any explanation as to how his disciples transformed their “unmessianic master into the Messiah after Easter” (25).

Mark does not have a “vendetta” against the disciples (29), but merely gives an “unvarnished” (aka, authentic) look at their pre-resurrection responses to Jesus (30). Nobody imagined a Messiah who would die, and though on occasion Jesus does rebuke the disciples, he often explains himself to them.

Schnabel divines Mark into four pairs of three’s:

  1. The Beginning of the Gospel (1.1–13)
    1. Heading (1.1)
    2. Jesus and John the Baptist (1.2–8)
    3. Jesus declared Son of God and conflict with Satan (1.9–13)
  2. Jesus’ Messianic Authority (1.14–8.21)
    1. The kingdom of God and Jesus’ authority (1.14–3.6)
    2. The Twelve and the kingdom of God (3.7–6.6)
    3. The Mission of Jesus Messiah and the Twelve (6.6–8.21)
  3. Jesus’ Messianic Suffering (8.22–15.47)
    1. The revelation of the Messiah’s suffering (8.22–10.52)
    2. The confrontation in Jerusalem (11.1–13.37)
    3. The suffering and death of Jesus Messiah (14.1–15.47)
  4. Jesus’ Resurrection Announced (16.1–8)
    1. The women at Jesus’ tomb (16.1–5)
    2. The announcement of Jesus’ resurrection (16.6–7)
    3. The reaction of the women (16.8)

Interpretations

4:10–12: Jesus tells parables to conceal the kingdom of God from outsiders. They are intentionally veiled. Many cannot see or hear the kingdom of God in Jesus’ miracles, exorcisms, and through his teachings. Judgement will come because they do not want to truly listen to God (13.1–37). Schnabel interprets through the lens of the kingdom of God that has come in Jesus (1.14–15).

6:49–50: Jesus’ “I am” statement (see also 14.62) is not a declaration of divinity.

7:24–30: Having just taught his disciples about what is clean and unclean (vv. 14–23), Jesus enters “unclean” Gentile territory. Jesus doesn’t “change his mind” when the Syro-Phoenician woman gives the right answer; rather, she passes his test. She (a Gentile “dog”) can eat the crumbs under the table simultaneously while the children (Israel) are eating. Though Jews generally saw dogs as unclean, “dog” (kynarion) here is a pet “present at a meal in the house” (173). This Gentile woman has more spiritual discernment than the Jewish leaders.

8:1–10: Mark is not repeating himself here; this is not the same event as in 6.30–44. Jesus is in Gentile territory (Isa 25.6; 49.6; Acts 1.8; 2.39).

13:24–27: Jesus’ second coming is at a separate, indeterminate time from 13.1–23. Jesus no longer focuses on the city of Jerusalem, the local councils, or even the seasons (winter, v. 18), but on “the sun, the moon, the stars, the clouds, the ends of the earth and the ends of heavens” (330).

14:35–36: Jesus “does not have inner doubts about the value of his death. Jesus’ prayer to be spared death conveys the excruciating anguish that senses the terrible reality of suffering the judgment of God, dying as a ransom for the many (10:45), shedding his blood to seal the new covenant (14:24), dying as a sin offering (Rom 8:3), becoming the place of God’s atoning presence (Rom 3:25), becoming a curse for us (Gal 3:13) ” (364).

14:51–52: Whoever this young man is, he shows that all have forsaken Jesus. In terror, the young lad would prefer to be shamefully naked and save his own skin than to be caught being with Jesus.

Schnabel provides much good historical and factual information on various people (Pilate, p. 394-95; the Sanhedrin, p. 373), places (Jerusalem, p. 261), and the timing of the Passover (350-51). Some of these details seem a bit much, such as the possible “House of Peter (1.29–31), heights of various mountains in Israel, and how a clay lamp was made in Galilean workshops (4.21). It can make the text seem too busy, and I personally think some of these details would work better as footnotes. Still, his points on why people go “up” to Jerusalem (247), just how the friends could dig their way through the roof of a house (65), or who Barabbas was (400), help make sense of the text. Schnabel is a careful exegete and historian. 

Unfortunately, there are no indices in this volume (or in any of the Old and New Testament series).

Recommended?

I’ve read (chunks of) quite a few Markan commentaries. Schnabel’s volume isn’t going to break new ground, but he is trustworthy when it comes to biblical exegesis and exposition. He keeps the Gospel’s context in view in his theology sections, making sure that he doesn’t interpret something apart from anything else Mark has said, and points to Christ as our one and true Savior whose death ransomed sinners and inaugurated the new covenant. The pastor, student, Bible college teacher, and layperson would be filled with this huge 441 page meal.

Lagniappe

  • Author: Eckhard J. Schnabel
  • Series: Tyndale New Testament Commentaries (Book 2)
  • Paperback: 448 pages
  • Publisher: IVP Academic (June 6, 2017)

But it on Amazon or IVP Academic!

Disclosure: I received this book free from IVP Academic. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/waisidx_03/16cfr255_03.html.

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18/03/2016 · 15:45

Review Lecture, ‘Mark’ by Rikk Watts

Rikk Watts is a full-time teacher at Regent College, and is known for his work on the Gospel of Mark and his book Isaiah’s New Exodus in Mark. He wrote the 100,000 word contribution on Mark to Carson and Beale’s Commentary on the NT Use of the OT [CNTUOT] and will be replacing Lane’s volume on Mark in the NICNT series. And word on the street says Watts is writing two books: Jesus and the Mighty Deeds of Yahweh (lecture here) and Heaven on Earth: an Introduction to the Christian Vision.

This is the second of Watts’ lectures that I’ve been able to review (see my review on Isaiah). This time I wanted to learn about Mark from one of the experts. I’ve been interested in Mark’s Gospel ever since I co-taught it at CCBC York in 2014. Ever since then I’ve stocked up on a number of commentaries, anticipating when Watts’ volume will see the light of day. I had the pleasure of partnering with Lindsay Kennedy (see his review of Watts’ class lectures here) in one of his Mark classes last fall and I found Watts to be extremely helpful in understanding Mark’s message.

Mark

As I’ve mentioned before, in his book Isaiah’s New Exodus in Mark, Watts opens up Scripture to the reader to see how Mark wrote his Gospel around Jesus’ fulfilling of (can you guess?) Isaiah’s Second Exodus. While I have yet to read INEM, Watts’ contribution to Carson and Beale’s CNTUOT convinced me to his position. His contribution is packed full of both grammatical and theological information, which seems like Watts is full of “heady” information about God and his Word. Yet listening to Watts’ is an entirely different experience. While his genius still comes out, his application comes straight from the principles of the text.

What relevance does a 2,000 year old Gospel have for us today? To pray like Jesus we must live sacrificial lives where we pick up our crosses to serve humbly (9.28; 10.45). I am to cut off that which causes me to sin. How do I see other people and how do I treat them? Do I humiliate them? Do I regard them as nothing? Or do I give them the most importance? Watts application cuts to the quick, and it’s the kind of application we need. Watts proves that a deep study and understanding of the Bible and a heartfelt relationship with God are not mutually exclusive.

Watts looks at Mark’s Gospel as being both a masterful work of literature. He is aware of how words and phrases are used throughout Mark. A “marketplace” seems like such an obscure word, but Watts sees that Jesus, the true Shepherd (6.34) and glorious Lord who walks on water (6.48), heals the sick in a marketplace (6.56). It was in the first exodus where Israel found out they were supposed to be holy, and here, following the New Exodus theme, Jesus teaches the marketplace Pharisees (7.4) about true holiness. He is the healing glorious Lord, and those who follow him are both holy and to live holy lives that honor him.

Watts also looks at Mark’s Gospel as being a historical document about the true living Son of God. And because these characters are real and situations tense, Watts uses this understanding to explain why Jesus does what he does. For example, in Mark 14 Jesus sends two disciples to find a man carrying a jar of water (which would be rare). They are to follow him and talk to him about something “the Teacher” has said. Watts believes it is pre-arranged (the room would already be furnished and ready, v15), and given that Jesus is a wanted man (the Jewish leaders were trying to trap him in Mark 12), it makes sense that Jesus would work in the shadows. He still had to have one last meal with his disciples before he picked up his cross.

Watts believes the Gospel of Mark was written by Mark, before 70 AD. Unlike his Isaiah class, Watts’ doesn’t delve much into the views of other scholars, and when he does his discussion is brief. That being said, he doesn’t always finish class where he intends and often runs out of time only to have to catch up in the next class. He always makes it work out well, but I was disappointed with his treatment of Mark 13. It’s an extremely difficult passage for many Christians and scholars, and I was hoping to hear a thorough (as far as is possible in a classroom setting) of Mark 13. Watts reads all of Mark 13 as having to do with 70 AD, and I especially wanted to hear about 13.26 (“And then they will see the Son of Man coming in clouds with great power and glory”). Instead, because of the way Watts spaced out the other classes, Mark 13 had to be split between two classes (Lectures 11 and 12) with both parts being rushed.

Though not a major downside, I was disappointed that the Mark lectures didn’t come with a handout like the Isaiah lectures did. The Isaiah handout PDF was 96 pages long. The Mark handout PDF is only 4 pages long (with a little bit extra on page 5). The handout for Isaiah helped hold my attention during the lectures as I was able to follow along while giving me plenty to look up after the lectures were finished. Since the lectures are not a book, it is difficult to go search and find the right spot where Watts speaks on a particular text. And since there is no handout, I would suggest that you take notes while listening to his lectures (though in my opinion, you should be taking notes anyway).

Conclusion

If I could ever recommend lectures on Mark, it would be ones taught by Rikk Watts. Watts certainly has a solid understanding of the Gospel of Mark. He is a biblical scholar who considers deeply both the biblical text, its teaching on God and his gracious character, and its application to our lives. Even though he rabbit trails a bit, Watts gives you plenty of good information to think about, and one can hear that he really loves the Lord. Watts studies God’s word and uses the Bible’s theology to shape his views on life so that he can teach us how we are to live before and serve our holy, loving, and glorious God.

Lagniappe

  • Speaker: Rikk Watts
  • Date: Winter 2014
  • Length: 27h 17m
  • Product ID: RGDL4404S

Previous Posts

  1. Was the Rich Young Man Really ‘Almost’ Righteous?
  2. Our Response to Parables

Outline

  1. Introduction; Prologue: Mark 1.1-13
  2. Prologue: Mark 1.1-13
  3. Mark 1.14-45
  4. Mark 1.2-3.35
  5. Mark 4.1-5.43
  6. Mark 6
  7. Mark 7.1-8.21
  8. Mark 8.22-9.13
  9. Mark 9.2-50
  10. Mark 10
  11. Mark 11.1-13.31
  12. Mark 13.32-16.8

Video

Classes

(Sometimes these are on discount at certain times of the year. Along with these Watts has quite a few free lectures). 

[Special thanks to Regent College for allowing me to review this class!]

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16/03/2016 · 05:51

Our Response to Parables

As I mentioned in my previous post, I’ve been listening to Rikk Watts’ lectures on the Gospel of Mark. Watts is well-versed in Mark’s Gospel, and he’s currently writing a commentary on Mark in the NICNT series.

When it comes to the parables, there is a wide range of views on what Jesus was trying to convey. What is a parable? Is it pure allegory? Is there only one meaning? Are there multiple meanings? Many think that parables are an “earthly story with a heavenly meaning,” but that places too much of a dichotomy in Jesus’ words as if he had a Gnostic ideal where we were to shed our earthly self to reach our heavenly life.

In the Beginning…

We must first ask the question, “Why did Jesus speak in parables anyway? What purpose did they serve?” The first use of “parable” in Mark is in 3.23, “And [Jesus] called them to him and said to them in parables, ‘How can Satan cast out Satan?’” Jesus poses this question against the Jerusalem leaders who believed that the miracles he performed were really the works of Satan.

In Isaiah 6 (esp. vv8-13), Isaiah’s call initiates the judgment that the people have brought on themselves (Isa 1-5). Because they have rejected Yahweh, Isaiah’s preaching would cause the hearts of Israel to be hard. In Mark, the Jerusalem leaders have called judgment upon themselves by grouping the actions of the Messiah with that of Beelzebul, the prince of demons.

Sowing the Word

In Mark 4 Jesus begins with the Parable of the Sower, which contained themes that would likely have been familiar to his audience. 4 Ezra 9.26-37 (a pseudepigraphical work) speaks about Yahweh sowing the law after the first exodus out of Egypt. The Jewish fathers received the Law from Yahweh, but they didn’t follow it. As a result, they went into judgment and exile (2 Kings 24-25) which would require a second exodus (Isa 40-55).

Watts argues that Mark shapes his Gospel around Isaiah’s second exodus, and here the words of Jesus, Yahweh in human form, are having the same affect as they did in the book of Isaiah. Those who reject Jesus will end up in exile (Mk 13) and judgment (Mt 25).

Listen!

In Mark 4.3, at the beginning of the Parable of the Sower, Jesus says, “Listen! Behold, a sower went out to sow.”

Watts points out that Jesus doesn’t say “Listen!” often. The critical point is that you must listen, and if you don’t understand how this works, then you won’t understand how the others work (v13).

According to Watts, the point of the parables is: (1) to reveal the mystery of the Kingdom, and (2) to reveal the nature of JC’s hearers’ hearts. This is what the whole Gospel of Mark is doing. Mark is teaching his readers about the promised kingdom of God which is coming through the Son of Man (Dan 7.13-14, 15-27), and you are being shown whether or not you care as you read Mark’s Gospel. In reading and listening to his Gospel, Watts contends that we are being put on trial. How will we respond to Mark every time we read his Gospel?

The response to Jesus’ parables passes judgment on the hearers (e.g., David’s response to Nathan’s parable [2 Sam 12], Israel’s response to Isaiah’s vineyard parable [Isa 5]). Starting from the Garden of Eden, Israel has a long history of thinking they are better than they really are. They say, “I’ll trust God… as long as it makes sense.” Adam and Eve didn’t think God’s word made much sense when it came time to take their test (Gen 3.1-6). The same goes for Israel immediately after the Exodus (Ex 32.1).

However in Mark’s Gospel no one understands Jesus! Jesus doesn’t make sense. Even his disciples have trouble understanding him, yet they still follow him despite they’re lack of understanding. The only way to deal with your arrogance and self-reliance is to follow Jesus even when he doesn’t make sense.

Idolatry and Hard-Hearts

The nations ask, “Where is their God?” (Ps 115.2). And we reply, “Our God is in the heavens; he does all that he pleases” (Ps 115.3). “Whatever the Lord pleases, he does, in heaven and on earth, in the seas and all deeps” (Ps 135.6). Those who turn to and follow after lifeless idols become ones who cannot see, hear, nor speak.

4  Their idols are silver and gold,
the work of human hands.

5  They have mouths, but do not speak;
eyes, but do not see.

6  They have ears, but do not hear;
noses, but do not smell.

7  They have hands, but do not feel;
feet, but do not walk;
and they do not make a sound in their throat.

8  Those who make them become like them;
so do all who trust in them.

(Ps. 115.4-8; cf. 135.15-18)

Rather than following lifeless idols and becoming like them, we follow the one who does whatever he pleases. We can be like him. He gave us his word for us to know and to use wisdom so that we may live in a way that glorifies him. Humans are made in the image of God, but when we worship idols, we lose our humanity. We lose our ability to perceive and know how to live.

Watts calls Christianity the true humanism. It is only by being Christians, by trusting in Jesus as our Savior, that we can be who we were truly created to be.

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Parables take away our security blankets. Parables show us what we really think about Jesus and his message.

Previous Posts

  1. Was the Rich Young Man Really ‘Almost’ Righteous?
  2. Review Lecture on ‘Mark’ 

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13/03/2016 · 16:50

Was The Rich Young Man Really ‘Almost’ Righteous?

If you’ve been reading my posts for a while, you may remember my series on Rikk Watts’ lectures on Isaiah. Watts, NT lecturer at Regent College, is currently writing a commentary on Mark in the NICNT series. The focus of his dissertation was on Mark’s use of Isaiah’s second exodus (Isa 40-55; 56-66). Now I’ve been listening to Watts’ lectures on Mark, and when Watts taught on the rich young man in Mark 10, he took a different perspective from what I’ve always heard.

Growing up I’ve only heard one perspective on the rich young man. He was rich, he was young, and he was self-righteous. He didn’t really keep the whole Law. He simply wanted to pull-one over on Jesus, or at least he was so deceived he really thought he had kept the whole law. Yet Jesus sees straight through his facade. Knowing the young man is covetous and greedy, Jesus tells him that he must sell his belongings, those things that keep the rich man from Jesus, and follow Jesus so that he will have eternal life.

The Other Way

But Watts doesn’t think that’s what’s happening at all. Instead, Watts sees Mark presenting the rich young man in a positive light.

The rich young man “knelt before” Jesus and calls him “Good teacher” (v17). He’s not a scumbag. He believes that Jesus can tell him how he can have eternal life. And Jesus asks, “Why do you call me good? No one is good except God alone” (v18). His answer to the rich man to follow him (and not Torah) implies that he is equating himself with Yahweh.

Jesus points first to the law and gives a list of commandments that the rich man should know: don’t murder, don’t commit adultery, don’t steal, don’t bear false witness, don’t defraud, do honor your parents. But the rich man has kept all of these from his youth. While this sounds farfetched, Paul says that when it came to “righteousness under the law,” he was “blameless” (Phil 3.6b). This doesn’t mean Paul nor the rich man were perfect, but that they were faithful to God by keeping to the Jewish laws and sacrifices.

Good, You Lack One Thing

In verse 21, Mark doesn’t say, “And Jesus, looking at him, loved him, and said to him, ‘You lie.’” Instead, Jesus says, “You lack one thing; go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” For the rabbis, “lacking nothing” was the mark of a truly righteous man. Jesus doesn’t require anyone else in Mark to do this. Why is this?

People can tell the difference between someone who wealthy and righteous and someone who is wealthy and rotten. For the Jews, keeping the law and having money was a genuine sign that someone was righteous. Watts believes this guy is being told to let go of his reliance on both Torah and all of the brownie points (material wealth) that testify to his being a truly righteous man from a Jewish point of view. He “kept the law and has shekels in the bank to prove it” (Watts, Lecture 10).

Watts says that if the rich young man really was selfish, the disciples would say, “Well, we know why he isn’t getting in. He’s selfish!“ They know about the oppressive wealthy (10.42), but here they are surprised! If this man has kept the law, he has money, but he can’t gain eternal life, what on earth can the disciples do?

But Many Who Are First…

“But many who are first will be last, and the last first” (v31). This rich man, who is first in everyone’s eyes, is now last because he refuses to follow the one who is greater than the Torah, Jesus Christ. But the disciples, who were low in everyone’s else’s eyes, and who would become lower because they followed the one who would be crucified, will be first.

But how can this be? They are not the best disciples. They do not understand Jesus’ teachings (4.10). They’re hearts are hard (6.52). They care little about those whom Jesus cares much about (6.36-37). They do not yet understand (8.21), and Peter rebukes his Teacher (8.32). They can not cast out a demon (9.18), and they do not pray with a heart of humility (9.29). They all want to be on the top (9.34).

The disciples will have eternal life so long as they follow and listen to the Beloved Son of God (Mk 9.7) who was crucified for our sins (15.39) and was risen from the dead (16.6).

“With man it is impossible, but not with God. For all things are possible with God” (v27).

Previous Posts

  1. Our Response to Parables
  2. Review Lecture on ‘Mark’ 

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11/08/2015 · 00:00

IV. Gold Nuggets in Isaiah

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Grapes of Wrath

YHWH plants grapes. He dug up the ground himself. He cleared the stones. He planted his vineyard with choice vines. He built a watchtower in the midst of it. He made a wine vat for the fruits of his labor. Isa 5.2 says, “He looked for it to yield grapes.” So Yahweh waits, “and gets stinkers” (Watts, Lecture 3). In fact his vineyard “yielded wild grapes” (5.2). Watts says, “This woman is a gold-digger. She’s been taking extraordinary gifts, yet her response is appalling” (Lecture 3).

Yahweh owns this vineyard. Is he to blame? No, he’s done everything correctly. He’s no ordinary farmer. In 5.6, he controls the rain. And since this vineyard has failed to produce good fruit (Matt 12.33), he won’t let it rain. He “looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry!“ (5.7).

Six Woes (5.8-23)

There are Six Woes on Judah which I will very briefly describe.

First Woe: Judgment on Greed (vv8-10)

The people join houses and fields to kick others off the land. The year of Jubilee came around every 50 years to make sure the people had a stake in the land. If these idolatrous people have there way, everyone will be alone. They will lose their land, and it will remain unfruitful.

Second Woe: Judgment on Decadence (vv11-17)

For these people, their life is filled with pleasure. They have no understanding of God. They have no spiritual perception. They do not regard his deeds or his works (5.12). They will go into exile. They will hunger and thirst. They will be the first course on Sheol’s menu. In being like the nations, they get a similar judgment (this is why the judgment on Jerusalem in Is 22 falls in the midst of the judgments on other nations. If Jerusalem becomes like these nations, they will receive the same judgments).

Third Woe: Judgment on Cynicism (vv18-19)

“They mock God’s work, but they drag their cartload of sin” (Lecture 3).

Fourth Woe: Judgment on Moral Anarchy (v20)

They call evil good and good evil. They think siding with Assyria is a good thing!

Fifth Woe: Judgment on Self-Reliant Wisdom (v21)

Yahweh isn’t against learning nor a good education, but he had better be at the center. They have no fear of the Lord, so they have no wisdom

Sixth Woe: Judah’s Might and Strength (vv22-23)

These supposed heroes are “only great warriors at the bar” (Lecture 3). They don’t care for people. “It’s a great mark of a man who can get plastered at the bar” (Lecture 3).

“Therefore” (5.24-30)

As fire devours dry grass (v24), these people have rejected God’s Word and God is able to destroy mountains and people (v25). And He will do it by nations far away.

The Vineyard in the NT

In Mark 12 Jesus is telling the Parable of the Vineyard (or of the Wicked Tenants) to the Jewish leaders. After his condemnation of the tenants who killed the prophets, those tenants are so greedy that they kill the Son too so that they can receive the inheritance. They kill him and threw him out of the vineyard. Unburied. A shameful death. In v9 Jesus says, “What will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others.”

Matthew 21 is even more telling. Here in v41 it is the Jewish leaders themselves who answer Jesus. “They said to him, ‘He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.’” Jesus said to them, “Have you never read in the Scriptures: “‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’? Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.”

The tenants will not receive their inheritance for they have rejected Jesus. They perceived that he was speaking about them. They wanted to kill him. Did they know Jesus was the Son in this parable? It’s highly likely. My points is that the tenants were not producing fruit, so the kingdom of God would be taken away and given to a people who would produce fruit. In Matthew 24 Jesus foretells of the destruction of the Jerusalem Temple. “Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire” (Matt 3.10). These leaders have rejected God’s word and God will destroy them by a nation not too far away (Rome in 70 AD).

Who are these people who will produce good fruit?

In John 15 Jesus describes himself as the “True Vine” (just as he is the true firstborn). “Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit…. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me…for apart from me you can do nothing. If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned” (15.2, 4b, 5b-6). The disciples are commanded to love one another. They are told that Jesus chose them (like Yahweh chose Israel to be a pleasing vineyard) so that they “should go and bear fruit” (15.16).

Those who bear fruit are the disciples of Jesus, you, me, and everyone who professes Jesus as their Saviour and King. We can trust him to care for us and to produce fruit in our lives. “Any God who will die on a cross for me while I am yet his enemy will not play fast and loose with my life now that I am his friend” (Rikk Watts, Isaiah).

Thanks for sticking around. Tomorrow is my final post on Watts Isaiah class. It will be the review of his class.

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10/08/2015 · 00:00

III. Gold Nuggets in Isaiah

BambergApocalypseFolio034vLambOnMtSion (1)

Following the Golden Nugget series on Watt’s Isaiah class, here is part three with a few more nuggets of information.

Parables of Hardness

If you’ve seen my posts on Virginity in Isaiah, Isaiah is told to preach so that people don’t see, hear, do (Isa 6.9-10). Afterward he gives King Ahaz a parable, and KA rejects God’s word (7.12-13). Then, upon rejecting God, God’s judgment will come upon Ahaz and Judah (see my previous posts for more info).

We have a pattern: Parables -> Don’t Listen? -> Judgment

In Mark 4.3, upon telling his first parable here, Jesus commands the people to “Listen!” Jesus then speaks about “hearing” 8 times, and Mark gives an extra ninth at the end of the chapter. Those who don’t listen will be judged. After this Jesus cleanses the “ritually unclean”: a demon possessed tomb raider, a hemorrhaging woman, and raises a dead girl. In Mark 7 Jesus is confronted by some too-much-hand-sanitizer Pharisees who have a bone to pick with his disciples’ washing habits.

Jesus responds by saying, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.’ You leave the commandment of God and hold to the tradition of men” (7.6, quoting Is 29.13).

Paul, in 2 Cor 3.14 speaks about the minds of the Israelites being hardened against God.  The only other use of pōroō (‘hardened’) by Paul is in Rom 11.7-8, “What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened (“pōroō”), as it is written, [and quoting Is 29.10-12 and Deut 29.2-4] “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.” Israel denied God in the days of Moses, in the days of the prophets, and in the days of Jesus. God poured out a spirit of stupor on them so that they would be hardened.

The sealed book in Isa 29 is the Law of Moses, and it is veiled (Ex 34; 2 Cor 3). The people don’t understand the real meaning of the Law, or of God’s Commands, or of his Promises, because they don’t have Faith (2 Cor 3.14-15). When the Law is read in the synagogue, the true meaning remains hidden.

All throughout Mark Jesus has been teaching “not Sabbath keeping, but people keeping” (Watts). In Isa 1.11, the people are “kissing butt.” They’re brown-nosers (as a kid I always wondered where this phrase came from. It really shouldn’t take too long to figure out). They’ve intensified their religious activity. They’re praying more and giving more sacrifices. But the Lord is tired of it. Perhaps they should be caring for people more.

Jesus comes to Jerusalem in Mark 11. His authority is challenged in the end of Mark 11 and throughout Mark 12. When we arrive at the story of the widow, “If anything condemns the Temple, it’s that” (Watts). Here we have a magnificently wealthy center of worship, fantastic offerings, and yet the people don’t notice the widow. They aren’t loving their neighbour. They don’t “see” (in the sense of understanding and acting in love) that she is poor and in need of their help. They’d rather defer to the rich. And yet she gives more than the rest of them, for she trusts God. Unlike the rest, she isn’t showing off (Matt 6.1-4).

Isa 1.3 reads, “The ox knows its owner, and the donkey its master’s crib, but Israel does not know, my people do not understand.” Dumb beasts can’t read or write, but they know food. Israel does not know who provides life, nor does the rest of unbelieving humanity (1 Cor 1.19, quoting Isa 29.14; 1 Cor 2.9, quoting Isa 64.4).

A Double Portion

Isaiah 40:2 says, “Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the Lord’s hand double for all her sins.”

That sounds pretty harsh. Yet to gain some insight into this we need to look at other biblical passages. Amos 3.2 speaks of Israel’s special status, “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.” Israel is called God’s “firstborn son” in Exodus 4.22.

Of the firstborn Deuteronomy 21.17 says, “But he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the firstfruits of his strength. The right of the firstborn is his.” As Israel is Yahweh’s firstborn son, they are receiving the double portion of all of their sins.

But it’s not all doom and gloom. Isaiah 61:7 says about those who mourn in Zion (61.3), “Instead of your shame there shall be a double portion; instead of dishonor they shall rejoice in their lot; therefore in their land they shall possess a double portion; they shall have everlasting joy.”

Jesus quotes Isa 61.1-2a in Luke 4.18-19. Jesus is the true firstborn Son who does what the other firstborn’s (Adam, Israel).could not do. He brings the good news to the poor by dying for the,. He proclaims liberty to the captives. He gives to those who mourn in Zion a double portion of everlasting joy. He is the one who lived perfectly. It is in him that believers will receive a double portion of everlasting joy (Isa 35.10; 51.11).

Come back tomorrow for one more nugget on Isaiah 5, the song of the vineyard, and the vineyard in the New Testament.

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09/08/2015 · 00:00

II. Gold Nuggets in Isaiah

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Following the Golden Nugget series on Watt’s Isaiah class, here are a few more “nuggets” of information.

John 9 and the Works of God

How are the works of God displayed in this blind man? Why didn’t Jesus say “So that my works might be displayed in this man”?

In Isa 42 the Servant of the Lord has been called in righteousness (v6). He will be given as a covenant for the people, a light for the nations (9.2; 2 Cor 4.6). He will open the eyes of the blind (Isa 42.6). In Isa 42.16 Yahweh says, “And I will lead the blind in a way that they do not know, in paths that they have not known I will guide them. I will turn the darkness before them into light, the rough places into level ground. These are the things I do, and I do not forsake them.“

So who heals the blind? Yahweh? Or the Servant? God the Father does it through God the Son, Jesus Christ, showing his deity as the servant who would bear our griefs and carry our sorrows. More so, Isa 42.9 says, “Behold, the former things have come to pass, and new things I now declare.” This paralleled with the new heavens and new earth (Isa 65.17), believers as new creations (2 Cor 5.17), and the consummation of the new heavens and new earth (Rev 21.4b-5).

Jesus is doing something new here in John 9. Not only is he healing the blind, this man sees the light! When every one fumbles their words before the Pharisees, this man stands boldly against them. This doesn’t know much about Christ, but he knows what Christ has done for him. He was blind, but now he can see. We might wonder why Jesus doesn’t come to this man’s rescue during the confrontation with the Pharisees, but once this man is cast out, Jesus appears to him. Perhaps those who deny Jesus’ works before man (i.g., the Pharisees) won’t be able to “see” or be with Jesus. John 9.39, “Jesus said, ‘For judgment I came into this world, that those who do not see may see, and those who see may become blind.’”

Swallow Your Pride

In Isa 3.16-4.1, the very things the people relied on, God takes it away. The people are so prideful in their luxuries that God lays bare their secret parts (3.16-17). “In that day” the Lord takes away their jewelries and earthly joys (vv18-23). Instead of perfume, a belt, well-set hair, a rich robe, and beauty, he gives them rottenness, a rope, baldness, a skirt of sackcloth, and branding (v24). The men shall die in battle, and the city will mourn and lament. Seven women will grab hold of a man and beg to have his name instead of theirs. Their names are full of reproach, and they need someone to take it away.

And while their guides mislead them and swallow them up, leading them to death (the blind leading the blind [Matt 15.14]), one day the Lord will “swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken. It will be said on that day, ‘Behold, this is our God; we have waited for him, that he might save us. This is the Lord; we have waited for him; let us be glad and rejoice in his salvation.’”

When does this finally happen? When are the enemies finally erased? Revelation 21.4,8, “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away…. But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.” Just as Egypt was “swallowed up” by the Red Sea in the great exodus event, so will death be “swallowed up” by the Lord at the end of our exodus event when we are finally in the fulfilled new heavens and new earth.

Come back tomorrow for a parable of hardness and a double portion of sin.

I guess that really doesn’t sound very inviting, does it?

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