Congrats to Brian Davidson, the winner of Mark in the Zondervan Exegetical Commentary on the NT! Enjoy the book, Brian!
Thanks for all who entered the giveaway! Subscribe via the right sidebar to get updated every time I post here.
Congrats to Brian Davidson, the winner of Mark in the Zondervan Exegetical Commentary on the NT! Enjoy the book, Brian!
Thanks for all who entered the giveaway! Subscribe via the right sidebar to get updated every time I post here.
Starting August 8 and going until 11:59 (EST) on August 11, Zondervan is offering a host of commentaries on the Gospels at a steep discount. Almost all of them are ones I use regularly in preaching preparation.
Find all the books on sale here.
As part of the promotion, Zondervan has given me a print copy of Mark Strauss’s Mark commentary (ZECNT) to give away. It retails at $44.99.
If you’d like to enter for a chance to win the Mark commentary, leave a comment saying which Gospel you find yourself most drawn to and why. If you share a link to this post on Facebook and/or Twitter, you get a second entry. (Make sure you let me know you shared, and leave the link in the comments.)
I’ll announce the winner Friday evening. Check out the whole sale here.
My mild obsession with the writings of Dietrich Bonhoeffer can be traced back to a question I asked myself and the congregation with whom I worship in early March: How can Ukraine love its Russian occupiers? And what would Bonhoeffer suggest?
The questions came from my wrestling through Matthew 5:38-48, which I find the be the most difficult passage in the Sermon on the Mount. I concluded, in part,
What seems a fairly straightforward statement, “Love your enemy,” is difficult. What does it mean to love enemies? In what spheres must that take place, and how should it happen, especially in the presence of an inordinately powerful evil? How categorical is Jesus in his forbidding of force? Was he speaking to disciples, or to disciples and states?
You can see how I landed (at least in a sense) at the end of this post.
Scot McKnight’s Sermon on the Mount (The Story of God Bible Commentary, Zondervan, 2013) helped me wrestle through the difficult question of just what it means to “turn the other cheek.” While some interpreters (such as Luther) have sought to distinguish between private (interpersonal) and public (political) applications of this text, McKnight responds: “Utter nonsense.” Instead:
One of the main thrusts of the ethic of Jesus is the radicalization of an ethic so that we live consistently, from the so-called “private” to the “public” spheres. There is for Jesus no distinction between a secular life and spiritual life: we are always to follow him. His ethic is an Ethic from Beyond. But others, in words not so wrongheaded as Luther’s, have continued Luther’s personal vs. public or spiritual vs. secular distinction when it comes to ethics.
Jesus, McKnight persuasively argues, was not distinguishing between how the disciples should live in their private lives (whatever that would have meant) as opposed to in public. “The question every reader of the Sermon must ask,” McKnight goes on, is:
Does that world begin now, or does it begin now in private but not in public, or does it begin now for his followers in both private and to the degree possible in the public realm as well?
The Story of God Bible Commentary is a new series, with McKnight’s volume and Lynn Cohick’s Philippians volume being the first two published. As the name implies, the series is concerned to interpret and apply Scripture with an eye to how each passage relates to the larger biblical story:
We want to explain each passage of the Bible in light of the Bible’s grand Story. The Bible’s grand Story, of course, connects this series to the classic expression regula fidei, the “rule of faith,” which was the Bible’s story coming to fulfillment in Jesus as the Messiah, Lord, and Savior of all.
There are three primary sections in each passage:
1. Listen to the Story. With the assumption that “the most important posture of the Christian before the Bible is to listen,” the SGBC series begins with the full text of the passage under consideration (using the 2011 New International Version). The section also includes an introduction to the passage.
2. Explain the Story. From historical background to cultural context, from theological explanation to individual word studies, here is where SGBC unpacks “a sound and living reading of the text in light of the Story of God in the Bible.”
3. Live the Story. This is the “digging deeper” into “our world” section. The commentary series is not geared for an academic audience, which allows authors to spend more time imagining 21st century applications of a passage to life. This is especially helpful for preachers and anyone wanting to know how to live out a passage they are studying.
McKnight wastes no time in convicting the reader, much as the Sermon on the Mount itself does. Just before the introduction he quotes Bonhoeffer, who says of the Sermon:
Its validity depends on its being obeyed.
And here’s Dean Smith, via McKnight:
The Sermon on the Mount has a strange way of making us better people or better liars.
(Ouch! But so true.)
McKnight agrees that the incongruence “between Jesus’ vision and our life bothers many of us.” Various interpretive attempts, he suggest, have made Jesus say what he did not really say. By contrast:
There is something vital—and this is a central theme in this commentary—in letting the demand of Jesus, expressed over and over in the Sermon as imperatives or commands, stand in its rhetorical ruggedness.
Jesus intended the Sermon on the Mount as “the claim of Jesus upon our whole being.”
So you can’t just read this commentary in a detached way or use it for dry or “objective” research (as if there were such a thing!). Throughout the commentary McKnight helps the reader hear Jesus’ demanding (yet life-giving) message in resounding terms.
The commentary’s introduction has a substantive (and surprisingly helpful) section called, “The Sermon and Moral Theory,” where McKnight compares “Jesus’ moral vision” to other moral theories, whether Aristotle’s virtue ethics, Kant’s categorical imperative (deontology), or Bentham and Mill’s utilitarianism.
McKnight presents Jesus’ ethics through the conjoining lenses of:
The introduction offers no structural outline of the Sermon on the Mount. There is just a paragraph about its structure, saying that the matter is “incapable of any kind of firm resolution.” So the omission of an outline seems deliberate, but at least something preliminary would have helped–even a Table of Contents that shows the pericope divisions/commentary chapters at a glance, which this volume lacks.
McKnight breaks the Sermon into 23 chapters in his commentary proper (chapter 1 treats both the very first and very last verses of the Sermon on the Mount together). Each chapter prints the full biblical text (it’s nice to have everything in one place), then proceeds with the sections noted above: Listen to the Story, Explain the Story, Live the Story. His experience in teaching and ministry is obvious throughout the book, which is a refreshing balance of deep exegesis, lucid prose, and convicting application.
To look briefly at just one passage, Matthew 7:12 says:
So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.
Of the many ways to describe or articulate the Torah, two are pertinent in our text: one can either multiply laws so as to cover all possible situations, or one can reduce the law to its essence.
The verse, which he sets in biblical and rabbinical context, “summarizes the essence of the Sermon” (emphasis in original). And it has much to say to how we ought to live now:
But the Golden Rule is of direct value in relationships in churches. It takes but a moment’s thought to think it through: How do I want to treat others? How would I want to be treated?
This is a fantastic commentary. It’s smart, well-researched, deep, engaging, challenging, and–perhaps best of all–like the Sermon it addresses, issues a clear call to righteous living according to God’s will.
We fathers and mothers learn early on, in our roles as parents, that “Because I said so” isn’t usually enough to get a determined child to change course and listen.
It’s the same thing your parents said to you, that you swore you’d never say as a parent. At the same time, you do want your own children to know that you have authority over them, as a parent.
Whether this ends up being an effective parenting move or not, it’s difficult, especially in moments of desperation, to not just point to our own authority as parents. “I’m the dad, you’re the son, you listen.”
The so-called Great Commission in Matthew 28 includes an appeal to baptize disciples in the three-fold name of the Trinity: Father, Son, and Holy Spirit. To be a disciple of Jesus is to enter into communion with a God who is one God, three persons. To be a disciple also means to learn Jesus’ teachings, and then pass them on to others to follow.
19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you.
As many times as I’ve heard this passage, growing up in the church, I was especially struck this time around by the single word, “Therefore.” “Therefore” is a word that points ahead to what’s next in the sentence, but it also points back to something. X is true. Therefore, Y and Z.
Therefore, Jesus says, “go and make disciples.” On what basis is Jesus calling his disciples to go make more disciples, to essentially replicate themselves?
18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go….
It would be easy to read this as the sort of move that fathers and mothers make when we want to try to ensure that we’re going to be obeyed.
“Because I said so….” “Because I am Jesus.…” “Because I have authority, you need to listen to me and make disciples….”
Matthew does tell us, after all, in verse 17
17 When they saw him, they worshiped him; but some doubted.
What’s especially disheartening about this is the fact that the sum total of disciples who are with Jesus for this important commissioning is… 11. Judas has committed suicide at this point, so they’re down a guy… they’re short-handed. And then, how many doubted? 2? 3? 5?
Maybe, since Jesus knew of their doubt, maybe he had to say, “Look–all authority has been given to me. So you need to listen to what’s next.”
Some of you grew up in an era in which our country was experiencing an allergic reaction to authority. Some of you, no matter when you were born, may recoil a bit at the very use of the word “authority,” especially when it shows up in a relational context.
I wonder, too, especially about those doubting disciples–usually for those who are doubting, second-guessing, wondering, calling into question… usually for somebody like that, an appeal to authority goes nowhere fast.
I’m not convinced that’s what Jesus is doing here. His disciples were spiritually dim-witted at times, like we can be, but I’m not so sure he’s appealing to his authority just so that they will listen to him.
See–Jesus knows he’s about to give the disciples a tall order. He knows before he commissions the disciples, that even two thousand years later, some Christians will have a hard time with the “d”-word: discipleship. Or the “e”-word: evangelism.
Jesus has doubters in his midst, among the 11. And he’s supposed to start a worldwide missionary movement out of them!
Preacher and writer Tom Long puts it like this:
Telling this little band of confused and disoriented disciples that they were to herd all the peoples of the earth toward Mount Zion in the name of Jesus would be like standing in front of most congregations today—many of them small and all of them of mixed motives and uncertain convictions—and telling them, ‘Go into all the world and cure cancer, clean up the environment, evangelize the unbelieving, and, while you are at it, establish world peace.’
Long goes on:
That is the point, or close to it. The very fact that the task is utterly impossible throws the disciples completely onto the mercy and strength of God. The work of the church cannot be taken up unless it is true that “all authority” does not belong to the church or its resources but comes from God’s wild investment of God in Jesus the Son and the willingness of the Son to be present always to the church in the Spirit.
Jesus’ mention of his authority isn’t a power play–it’s an encouragement, a life-giving reminder, a move that enables his disciples to go.
Jesus’ authority has just been established by his resurrection from the dead. Alfred, Lord Tennyson once wrote, “Authority forgets a dying king.”
But Jesus was no dying king. Or, at least, he was a dying king who didn’t stay dead. He is the Risen King!
If Jesus has power over death, he has power over all of life. And if he has power over all of life, he has power and influence over all who are living. And if he has power and influence over all who are living, there is nowhere his disciples can go that he has not already been.
There is no heart that God cannot soften. There is no human being that is beyond the reach of God’s saving love in Jesus.
Jesus has authority over all people everywhere. As Ephesians would later put it, God the Father “raised Christ from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come.”
Because of Jesus’ authority, his power, his rule… disciples who are commissioned to draw others into the life of faith do not have to be scared to do it.
Jesus empowers his followers, by his authority, to fulfill the Great Commission.
Furthermore, after the Great Commission there is the promise of Christ’s presence:
And surely I am with you always, to the very end of the age.
This is an upgrade. Jesus was not actually “with” the disciples “always” before he said this. He often went off by himself to pray. He didn’t engage everyone who wanted his attention. He wasn’t with the disciples always.
But now, there is this new promise, a promise we saw fulfilled in our Acts passage last week, when the Holy Spirit came at Pentecost.
Through the power of the Holy Spirit, Jesus is present with us always, and will be present always with his disciples until the end of time.
All authority is his, and he is always with us. Therefore, we can preach.
Jesus empowers us, by his authority and his presence, to fulfill the Great Commission.
Through the presence of the Holy Spirit, Jesus goes ahead of us. God works on hearts before it even occurs to us to reach out to another. If we want to use the language of “witnessing” to others about our faith, that’s fine, but only if we remember that we are really the second witness.
The Holy Spirit is the first witness, preceding us everywhere, making it possible for us to witness to the goodness of God in our own lives.
We can call to mind again the idea of evangelism and disciple-making as “one beggar telling another beggar where to find bread.” We ourselves are not the bread, but we know where the bread is found.
And so, undergirded, strengthened, and equipped by Jesus, we can say, “Come, taste and see. Come and see what I have found.”
Jesus empowers us, by his authority and his presence, to fulfill the Great Commission. He equips us to do what he calls us to.
And we don’t have to be “great” to go out in faith to try to build a kingdom of disciples for Jesus.
It’s reported that Graeme Keith, a lifelong friend of evangelist Billy Graham and treasurer of the Billy Graham Association, was once riding in an elevator with Billy Graham. Another passenger got in and recognized Graham: “You’re Billy Graham, aren’t you?”
“Yes,” said Billy Graham.
“You’re a truly great man,” the guy said.
“No, I’m not a great man,” Graham replied, “I just have a great message.”
Great or not, courageous or not, fully comfortable with what this passage calls us to or not–we have a great message. And Jesus empowers us, by his authority and his presence, to deliver it, near and far. Because he said so–because he ultimately has authority over every living person, because he goes before us, we can go and witness to our God.
It would be daunting to share the good news of God’s love with others if we had no backup, if we were cutting a new trail. But Jesus promises to go ahead of us and walk beside us, always.
The above is adapted from the sermon I preached on Matthew 28:16-20 today. Scripture quotations above are 1984 NIV. The second image in this post is used and covered under the Creative Commons Attribution Noncommercial ShareAlike 3.0 License.
You don’t go to a tomb to rejoice. You don’t go to a graveyard, shortly after someone has been buried there, to celebrate.
And so, Matthew writes, “After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.”
They have come to pay their respects and to remember their now deceased teacher. They have come to mourn–expecting to find comfort, perhaps, in being together, but not expecting much more than that.
Then an angel pushes away the stone covering the tomb–we can think of the tomb as a sort of underground walk-in closet. And the guards are so scared, they shake and are petrified.
“Do not be afraid!” the angel has to say to the unsuspecting women. “Jesus is not here–he is risen!” Come, look, the angel says, “see the place where he lay.” “Go quickly and tell his disciples–He has risen from the dead!”
As they hurry off, their fast-beating hearts a jumble of joy and fear, they see Jesus. “Greetings,” he says, nonchalantly. (“Hey, what’s up?”)
They kneel down, grasp his feet, and worship him.
They had gone to his tomb to weep.
Instead, they went away laughing and rejoicing.
They had come early that morning to encounter the stark reality of death.
Instead, they found the glorious miracle of new life.
They had come to process an immense and unthinkable loss.
Instead, they met a living Jesus, the triumphant victor over death.
These women, and then, in turn, all of Jesus’ disciples from that day forward, would never see death the same way again.
Some years later Paul would remind his church of the “gospel,” the good news of Jesus.
The good news, he says, is “that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures….”
By this “gospel,” the good news of Jesus’ death and coming back from life to show himself again to his followers–by this “gospel,” Paul says, you are saved. You are delivered.
Where your life had been a prison,
you are freed.
Where you had once seen darkness,
now you see light.
Though you had come to a tomb, ready to mourn because of the end of things,
now you rejoice at a new beginning and fresh possibilities.
Where it had once been a long, hard, cold, relentless winter,
the spring of new life is finally here.
Because Jesus was raised on the third day, we will never see death the same way again.
“Death has been swallowed up in victory.” Paul speaks of a day when that will come true, when death itself is finally and forever dead.
But the way Paul is talking–it’s so certain a fate for death, for it to be completely vanquished and drowned in new life… it’s so certain that he’s saying it’s true, in a sense, right now.
Through the resurrection of Jesus, death and evil have already been defeated.
“Where, O death, is your victory?
Where, O death, is your sting?”
Christ’s resurrection proved that, when God is at work, “dead” isn’t really “dead.”
And yet, such an idea was the farthest thing from the minds of the disciples that weekend.
How long Good Friday to Easter Sunday must have felt that year!
When you lose a friend, a brother, a spouse, a parent, a child, someone you love… the day of your dear one’s death is painful. Agonizing. Unthinkable. Whether unexpected or expected, there’s always a quality of “this is not how it should be” when a loved one dies. So much still could have been… should have been.
Then there’s something about the second day that hurts even more. Maybe the initial shock is gone (though probably not really), and reality sets in a bit more. This death wasn’t a bad dream you woke up from. You’re still here, and your good friend, your valued family member is really gone.
I bet that second day–Saturday–was even more difficult for the disciples than the Friday when they watched Jesus die a criminal’s death.
Jesus was not just any loved one…he was, to his followers, a teacher and friend and humble servant, but he was also supposed to be their deliverer, their shepherd, their light, their life… NOT someone who just goes dying on them.
Was he not who they thought he was?
Was their promised deliverance, their offer of hope and a new life, just a farce?
Was Jesus just one among many other teachers claiming to be divine, but in reality, mortal like everyone else?
One of my favorite movies, and arguably the greatest sports movie of all time, is the movie Hoosiers. It’s based on the true story of a high school basketball team in rural Indiana who in 1954 won the state championship, beating much bigger and more established schools along the way.
And even though I know how it ends, I still watch it, probably at least once a year. “Did they win again?” I’ve often been asked after watching it for the umpteenth time.
It’s a little easier to watch through the suspense and nail-biting overtime games when I know the outcome. But for the characters in the movie, of course, the players and fans that the actors played, there was no guarantee of a good ending.
It’s hard for us to get at just what those women, characters in the story, must have been feeling as they went to the tomb. We know how this story ends. We know what (or, rather, who) is waiting for them at the tomb.
But they felt firmly wrapped in the grip of death, of disappointment, of shattered dreams, of hopes delayed or even demolished. Perhaps their trust had been severely misplaced, after all.
They’re blindsided when they see the angel, the empty tomb, and then… Jesus. That’s why Matthew says they are both filled with joy and scared out of their minds.
It’s not that they had weak faith, but Jesus was dead! Not just mostly dead, but dead dead.
Jesus had cheated death before by slipping through hostile crowds and, for all we know, dodging stones thrown his way, but this was not supposed to happen, or so his mourning disciples thought.
The apostle Peter would later preach to a crowd in Acts, “But God released him from the horrors of death and raised him back to life, for death could not keep him in its grip.”
Death did not have dominion, mastery, or the power of intimidation over Jesus. Once Jesus got a hold of death, it would never be the same.
Through his miraculous coming-back-to-life, Jesus showed that even death cannot stop him. Through Jesus’ resurrection, Paul says, “Death [was] swallowed up in victory.” As one preacher wryly (but accurately) said, “Jesus beat the hell out of sin and death.”
And so “dead” for Jesus didn’t really mean “dead.” It wasn’t the end. There was life on the other side of it.
We who follow the risen Jesus, then, do not need to be afraid. Though death is maybe one of the scariest, or most painful things that many of us can think of, the Christian’s death does not actually end in death. We, too, have been raised with Christ.
As one Christian martyr put it:
The fact that Jesus Christ died is more important than the fact that I will die. And the fact that Jesus Christ was raised from the dead is the sole ground of my hope that I, too, will be raised on the day of judgment. Our salvation is ‘from outside ourselves.’ I find salvation not in my life story, but only in the story of Jesus Christ. Only those who allow themselves to be found in Jesus Christ — in the incarnation, cross, and resurrection — are with God and God with them.
“Death has been swallowed up in” the victory of the life of Christ, a life in which we are invited to participate, a life which we can receive by believing in the risen Lord. As we see the living Jesus and hear his invitation to life, how else can we respond but to do what the two Marys did, and throw ourselves at him and praise him?
Death is cause for lament and mourning–you don’t go to a tomb to rejoice–yet just as death no longer has dominion over Jesus, it no longer shall have dominion over us.
Jesus’ resurrection means that death is no longer our intimidator, master, or schoolyard bully.
Evil loses, and death is dead.
Paul taunts death in the Corinthians passage, “Whatcha got, death? I’m alive with the resurrected Christ–how you like me now?”
Paul had to remind his church of the powerlessness of death, just like we need to remind ourselves, because it so often looks like death and sin and evil and inhumanity reign supreme in the world around us. Death and evil are still talking a big game.
But that’s all it is–it’s just talk.
Sin is no longer the undefeatable foe it might have once seemed to be. Evil is not inevitable. Death is not really the end.
We do not have to be afraid.
Through the victory of the resurrected Christ, the lifeless are made alive. Darkness becomes light.
Mourning turns to rejoicing.
Winter turns to spring.
The impossible becomes possible.
Dormant dreams can spring back to life again.
Good outcomes can result from bad things happening.
Because of Jesus’ decisive victory over the powers of evil and death,
even what looks like a cold and empty tomb
contains within it a glimmer of hope,
and the promise of new life.
The above is the sermon I preached on Easter Day 2014.
Scot McKnight just released a commentary on the Sermon on the Mount. I’ll post a review in due time, but as I prepare my sermon for our church’s last Sunday in the Sermon on the Mount, I wanted to give props here to what is a really good commentary! McKnight blends careful exegesis with relevant application, and isn’t afraid to really wrestle with some of the challenges Jesus issues in the S.Mount. Highly recommended.
Craig S. Keener’s Gospel of Matthew: A Socio-Rhetorical Commentary utilizes two particular approaches to Matthew:
[A]nalysis of the social-historical contexts of Matthew and his traditions on one hand, and pericope-by-pericope suggestions concerning the nature of Matthew’s exhortations to his Christian audience on the other.
Keener is behind the ever-useful IVP Bible Background Commentary, now in a revised edition. And his exegetical commentary on the first two chapters of Acts is more than 1,000 pages, not counting the bibliography and indeces. Quantity does not always mean quality–it’s harder to write less than more, most of the time–but one can rightly expect Keener to be both thorough and insightful.
Let me jump right in with why I like (and trust) his Matthew commentary.
The Gospel of Matthew is one of the best laid out commentaries I’ve used. The section on the Lord’s Prayer (“The Kingdom Prayer,” as Keener has it) is a good example. There’s a bold heading with an introduction to the prayer. Here Keener compares the prayer in Matthew to the version in Luke, while offering explanations as to why the two forms differ slightly. Then Keener goes through the passage phrase-by-phrase in eight parts, with the summary statement for each of the parts in bold.
For example, he writes, “Second, the prayer seeks first God’s glory, not the petitioner’s own needs….” Then he uses italics for key questions or insights in each of the eight parts of the prayer. As here: “What did it mean in a first-century Jewish context for God’s name to be hallowed in the future?”
The result is a commentary that is highly scannable and readable. Just the simple use of bold and italics, throughout the book, helps orient the reader to what Keener is doing–not to mention offers some really good ideas for how to preach or teach on the text. The layout also makes it easy to get a quick, cursory overview of how Keener understands a given passage.
Keener’s humility is refreshing, as he writes that, “in contrast to [his] earlier opinion,” he is:
therefore presently inclined to accept the possibility of Matthean authorship on some level, although with admitted uncertainty. Perhaps the most probable scenario that incorporates the best of all the currently available evidence is the presence of at least a significant deposit of Matthean tradition in this Gospel, edited by the sort of Matthean school scholars have often suggested (though I believe the final product is the work of a single author, not a “committee”).
His judicious weighing of the consideration for and against actual Matthean authorship will allow the reader to have an informed opinion. Does it matter?
Yet what we do conclude about the author does affect our understanding of the Gospel. Matthew is clearly Jewish, in dialogue with contemporary Jewish thought, and skilled in traditional Jewish interpretation of the Old Testament…. Matthew also knows the context of his citations much better than many modern readers have supposed…, and he demonstrates familiarity with a variety of text-types….
On author and intended audience, Keener concludes:
Concurring with the perspectives of what is still probably the minority view, I find in the Gospel an author and audience intensely committed to their heritage in Judaism while struggling with those they believe to be its illegitimate spokespersons. On this reading, Matthew writes to Jewish Christians who, in addition to being part of their assemblies as believers in Jesus, are fighting to remain part of their local synagogue communities.
The introductory material covers the rest of the expected territory: dating, rhetoric, social settings, Gospel sources, the use of narratives in the early church, structure, and more. I found the introductory sections on Jesus (as teacher, as prophet-healer, as Messiah/King, as Son of God) especially illuminating for understanding Matthew as a whole. Keener also has a couple pages upfront about Matthew’s important “Kingdom of Heaven” theme, including this gem:
In short, the present significance of the future kingdom in early Christian teaching was thus that God’s people in the present age were citizens of the coming age, people whose identity was determined by what Jesus had done and what they would be, not by what they had been or by their status in the world.
Though the commentary is academic in nature, it also “will preach” pretty well, as Keener’s lines above make clear.
As soon as picking up the commentary, one will want to read the Excursus on Pharisees (p. 538) and Excursus: Was Jesus Executed on Passover? (p. 622).
One should not expect to find lexical or grammatical comments on each keyword or phrase in Matthew. The comments on Matthew 6:25-34, for example, do not address the meaning of the oft-repeated “worry.” Keener points out that Jesus utilizes the Jewish qal wahomer (“How much more?”) argument to show God’s care for “people in his image and for his own beloved children.” That insight itself is in most commentaries already, but Keener goes further and covers yet more rhetorical territory:
Greek philosophers sometimes disdained such bodily needs altogether, complaining that their bodies were prisons because they were dependent on food and drink (Epict. Disc. 1.9.12) and advising that one turn one’s mind to higher pursuits (Marc. Aur. 7.16). …Jesus never condemns people for recognizing these basic needs…. Yet he calls them to depend on God for their daily sustenance, a provision that Jewish people considered one of God’s greatest miracles….
Keener consistently breaks passages down into main points, which helped me see both the flow of Matthew’s narrative and think about how I could apply each passage. For example, in Matthew 20:29-34 (“Persistent Prayer”) two blind men receive their sight when Jesus’ compassion leads him to heal them. Keener’s four sentences in bold (with a paragraph explanation after each) are:
First, these suppliants recognized the identity and authority of the one whose help they entreated (20:30).
Second, they refused to let others’ priorities deter them (20:31).
Third, Jesus’ compassion was the ultimate motivation for his acting (20:34).
Finally, recipients of Jesus’ gifts should follow him (20:34).
This 2009 edition is not essentially different from Keener’s 1999 Commentary on the Gospel of Matthew. (I.e., the Socio-Rhetorical Commentary is not a revised edition, per se.) There is, however, an addendum at the front of the commentary called, “Matthew and Greco-Roman Rhetoric.” Here Keener goes chapter-by-chapter through the book of Matthew and adds his recent insights into how Jesus and Matthew make use of known rhetorical practices in their teaching and writing, respectively. In the end, though, Keener finds that Jewish rhetoric offers “much closer analogies…than Greek or Roman rhetorical handbooks do.”
Finally, if you’ll permit me one more quotation of Prof. Keener, here is an example of the inspiring nature of his commentary:
But above all the teaching towers the figure of Jesus himself: King, Messiah, Son of Man, the rightful Lord of Israel whom their people would one day acknowledge (1:21; 23:39). The final judge, the true revelation of the Father (11:27), was the meek and lowly One who had walked among the first disciples and died for his people (11:29; 20:28; 21:5), the One who would also empower Matthew’s readers to fulfill the task he had given them (10:19-20; 11:28-30).
It may be strange to praise a book for its bibliography, but Keener offers 150 pages of bibliography on Matthew. Keener seems to not leave any stone unturned, whether it’s another commentary, monographs, or journal articles. He writes, “The purpose of this commentary does not allow me to summarize and interact in detail with all secondary sources on Matthean research.” And yet one would be hard-pressed to find a more thorough list of secondary sources for Matthew elsewhere. In this regard, Keener is successful in offering a commentary that “will contribute to further research.”
The reader should realize that, as noted above, though this commentary was published in 2009, it was not really a revision of the 1999 volume, so the bibliography has not been brought into the 21st century with any updates. (So Nolland and France, for example, are not listed.)
The commentary’s Index of Ancient Sources is 142 pages, taken “from a variety of narrative genres to illustrate Matthew’s narrative techniques, with special attention to ancient biography and historiography.” Copious references throughout the commentary give the researcher multiple good leads.
For all of Keener’s thoroughness, the use of bold and italics for main points keeps the commentary well-organized, so that the research does not become overwhelming. Keener’s heart seems to be pastoral, and his reverence toward the Jesus of Matthew is clear and an inspiration throughout the commentary.
You don’t need any Greek to use this commentary, but a good cup of coffee and a full night’s rest might help, as it can be dense and detailed (but not impenetrable) in places. The reader of Matthew who is willing to work at Keener’s commentary will be rewarded. This volume has already vaulted its way into my top four Matthew commentaries.