Kingdom of God

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    Bailey, Mark L.


    The Doctrine of the Kingdom in Matthew 13

    "The message of the kingdom, preached by John, Jesus, and the disciples, included both the need for repentance and the announcement of the imminent coming of the kingdom. The former prepares individuals for the latter. Whereas in Luke 8:11 the message is called 'the word of God,' Matthew appropriately referred to it as 'the word of the kingdom' (Matt. 13:19), that is, the good news of the kingdom. While the message of the kingdom cannot be limited to the gospel, it must at least include it, as the various gospel contexts affirm. The good news is that God acted in Jesus Christ to provide redemption for humanity and to defeat all who would stand in the way of His being recognized as King."
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    Batstone, David B.


    Jesus, Apocalyptic, and World Transformation

    "It is often overlooked how ideologically explosive the notion of the kingdom of God was within Jesus' own social milieu. In first-century Palestine, it did not have the same metaphorical and strictly religious connotation that makes the term so safe within our own theological world. In fact, it evoked the memory and visionary impulse of Yahweh who acts to deliver Yahweh's 'chosen ones' from occupation and oppression at the hands of alien nations. Intrinsic to that symbolic universe is the conviction that the chosen suffer and the unjust prosper in the present day only because history stands at the brink of a great reversal."
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    Ladd, George E.


    The Kingdom of God in the Jewish Apocryphal Literature: Part 1

    "It is important for the thoughtful student of New Testament eschatology to possess an accurate understanding of Jewish eschatological expectations in New Testament times...Scholars have often maintained that Jesus was influenced by and shared the views of His contemporaries. Epoch-making in modern Biblical criticism has been the work of Albert Schweitzer,...who elaborated the view...that Jesus expected the world immediately to come to an end by apocalyptic intrusion of God for the establishment of the kingdom of God on earth. This conclusion was achieved by 'the thoroughgoing application of Jewish eschatology to the interpretation of the teaching and work of Jesus.' Schweitzer inaugurated a new epoch in the study of Gospel eschatology...Conservative Bible students in America have paid little attention to this movement in liberal criticism; but it is part of the theological life of the world in which we live and has made a strong impact upon modern theological thought. It cannot be ignored."
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    Ladd, George E.


    The Kingdom of God in the Jewish Apocryphal Literature: Part 2

    "...[T]he author [of the Book of Jubilees] is primarily interested in the Law. He is not concerned with eschatology as such; he is concerned with the relation of God's people to God's Law. When they forsake it, evil increases; but when they obey it, righteousness prevails to the extent that the very world itself is transformed. When the Law can achieve this, any other messianic agency or personage to inaugurate the kingdom is unnecessary. The author does not make it his purpose to answer various questions which might be asked about the resurrection and the future life. Indeed he seems to be rather confused in his own thinking. That the Law can bring God's people on earth into kingdom blessings of a perfect life is enough for him. In this fact, even the dead saints rejoice."
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    Ladd, George E.


    The Kingdom of God in the Jewish Apocryphal Literature: Part 3

    "Enoch is one of the most notable examples of the genus of Jewish literature called apocalyptic as well as one of the most important books for New Testament backgrounds. In it for the first time appears the concept of a temporal messianic kingdom, and in it is elaborated the Jewish doctrine of the Son of Man...The Enochian doctrine of the Son of Man can be adequately explained apart from any theory of Christian influence by understanding it to be an expansion of the reference to a heavenly Son of Man in Daniel 7:13.46 The evidence points to a date in Hasmonean times, and not substantial objection militates against such a date."
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    Ladd, George E.


    The Kingdom of God in the Jewish Apocryphal Literature: Part 4

    "The purpose of the first part of Enoch may be summed up in two phrases: the explanation of the present condition of the world, and the anticipation of the salvation to come. Sin has caused such disorder among men that moral and spiritual chaos reigns. This troubled state was brought about by the sin and fall of the angels; but the world will one day be restored to its former condition of peace and prosperity. This will be the day ushering in the kingdom of God. The concept of the kingdom of God reflected in the first part of Enoch is very similar to that found in Jubilees. In the first five chapters, which constitute a sort of introduction to the compilation, the author sets the tone for the entire work. God one day will visit His creation to judge the angels, to save the righteous, and to punish the wicked."
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    Marshall, I. Howard


    The Hope of a New Age: The Kingdom of God in the New Testament

    "Christian hope is manifestly based on the promises and actions of God, and therefore it is not surprising that a discussion of the Kingdom of God (henceforward abbreviated in this essay as KG) should figure in a symposium on ‘The Spirit and the New Age’. Although the phrase has been the subject ‘of much biblical research in recent years, and although it is banded about with great frequency in discussions of Christian social action, it is unfortunately often the case that it is used in a very vague manner and that there is a lack of clear biblical exposition in the churches on the meaning of the term. Our aim in this essay will be to harvest and assess some of the recent scholarly discussion with a view to showing how an understanding of the KG can give fresh vigour to our Christian hope in God."
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    McKnight, Scot


    The Kingdom of God

    "Kingdom of God is Jesus' favorite expression for his mission and his aim. But what does it mean? Scholars have gotten trapped into two boxes. First, many are preoccupied with the issue of time: did Jesus think the Kingdom was imminent, inaugurated, or entirely in the future? Far too often what that question of time is settled, kingdom is dropped. Second, others are trapped into thinking the kingdom of God is some kind of 'experience' of the divine -- as if Jesus was speaking only of a personal relationship with God or some religious experience."
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    Metts, H.Leroy


    The Kingdom of God: Background and Development of a Complex Discourse Concept

    "Some schools of radical gospel criticism had erroneously concluded by the middle of the last century that since Jesus had no consciousness of himself in the lofty role of the Christ, all Christological titles must be dismissed as post- Easter church creations and the orthodox tenet that Jesus conceived himself to be the Son of Man establishing the kingdom of God must likewise be abandoned. And yet, in a climate of critical skepticism, that the kingdom of God constituted the central theme of Jesus’ public proclamation was consensually acknowledged by virtually all gospel critics by the late fifties and early sixties of the past century, even though no concensus as to what he meant by it had been determined."
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    Saucy, Mark


    The Kingdom-Of-God Sayings in Matthew

    "More than three decades ago Ridderbos made the observation that at the beginning of Jesus' ministry the kingdom was present (Matt. 4:17), but at the end of His ministry it was far away, almost 'as if it had not yet come' (Matt. 28:19-20; Acts 1:6- 8). While many will see in this observation evidence for the 'already/not yet' view in regard to the timing of the kingdom, few have considered Ridderbos's observation as a warrant to say much else for the kingdom because of the narrative chronology he has assumed. Could the kingdom in the beginning of the Gospels have differed in nature from the kingdom at the end of the Gospels? This article proposes a yes answer to that question, as seen in the Gospel of Matthew."
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    Saucy, Mark R.


    Miracles and Jesus' Proclamation of the Kingdom of God

    "Jesus' many miracles were significant revelations of the kingdom of God that Jesus preached. They revealed the kingdom's eschatological and soteriological nature according to promises in the Old Testament about the Spirit-anointed New Age. Miracles demonstrated that the kingdom Jesus announced would be Yahweh's promised Sabbath rest, the end of Satan's chaotic exploitation of the creation, the final actualization of divine mercy, and the perfect realization of purity from the heart. They also revealed the kingdom's inherent physicality. They showed that the Old Testament promises regarding the creation, human societies, and individuals called for physical and thus literal fulfillment in this kingdom."