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Theology > Kingdom of God teaching (Bible references, scholars and main points) > Flashcards

Kingdom of God teaching (Bible references, scholars and main points) Flashcards

1
Q

Rudolf Bultman Quote on the KoG

A

“The heart of the preaching of Jesus Christ is the Kingdom of God” Rudolf Bultmann

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2
Q

Mark 9:1 - quote and possible eschatology

A

“Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come with power.”

  • Imminent futurist - what the early church believes.
  • You could make it long term futurist, Jesus is speaking to all his followers forever but it is difficult.
  • Creates the delay of the parousia.
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3
Q

Thessalonians 4:13-18

A

“day of the Lord will come like a thief in the night”

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4
Q

2 Thessalonians 2:2

A

“The day of the Lord is already here.”

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5
Q

Alistair McGrath, Quoting Weiss On Futurist Eschatology

A

“The Kingdom of God is something that remains in the future, and will intervene disruptively in the midst of humanity”.

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6
Q

Alistair McGrath on Realised eschatology

A

“The Kingdom of God does not refer to a future event. It has already been realised in the coming of Jesus.”

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7
Q

Luke 11:20 (KoG alive in Jesus)

A

“In the spirit of God that I cast out demons then the Kingdom of God has come upon you.”

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8
Q

Matthew 18:20 - Church is KoG

A

“For where two or three are gathered in my name, I am there among them”

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9
Q

Alistair McGrath on Inuagurated Eschatology

A

“The kingdom of God has begun to exercise its influence within human history, although its full realisation and fulfilment lie in the future”

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10
Q

Matt 5:20 - pharisees righteousness

A

“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.”

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11
Q

Matt 5:48 - What you should try and be

A

“Be perfect as your heavenly father is perfect”

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12
Q

Bultmann Opinion on the KoG

A

Christians should always view the KoG as imminent because then they will live appropraitely (Realised - Reward ethic)

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13
Q

Who do we associate most with Futurist eschatology? What are his main points?

A

Johannes Weiss

  • Jesus was not a moral educator, he was a proclaimer of the imminent coming of God.
  • All the ethical teachings of Jesus were added by the early church to make Jesus’ teachings seem more relevant once the world did not end immediately.
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14
Q

Who Believes Jesus’ was a failed Messiah?

A

Albert Schweitzer

  • Jesus was a failed messiah, he believed the end of the world would come when he died so he intentionally annoyed the Romans to get Killed.
  • It came ina different way.
  • Jesus was an imminent futurist and believed his death would spark the eschaton.
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15
Q

2 arguments and bible quotes that support realised eschatology.

A
  • The KoG is alive in Jesus’ ministry

“In the spirit of God that I cast out demons then the Kingdom of God has come upon you.” (Luke 11:20)

  • The KoG is alive in the church

“For where two or three are gathered in my name, I am there among them” (Matthew 18:20)

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16
Q

Who do we associate with Realised Eschatology? Main points?

A

C.H Dodd.

  • The eschatological passages in the NT refer to the ministry of Jesus and his legacy.
  • Eschatology is therefore not the end of the world but a rebirth continued by Jesus’ disciples.
  • Believes that what Jesus said or did was of more importance than messianic expectations.
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17
Q

Explain the Eschatology of the Sermon on the mount briefly

A

(Matt 5:7)

  • Goes for the Pharisees and Scribes - they believed the KoG was more about our actions than the state of our souls/intentions.
  • The KoG is the law but the law is not what you think it is. Jesus says he doesn’t want to abolish the Law but he says you will only achieve KoG if you exceed the Pharisees in following the law.
  • “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matt 5:20)

You can do this because they are following the wrong laws with the wrong intentions. They are following the laws not the law.

  • Jesus could be teaching Reward Ethic (futurist) or realised eschatology.
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18
Q

Mark 9:1 Quote and Eschatology

A

“But truly I tell you, there are some standing here who will not taste death before they see the Kingdom of God has come to power”

Simple reading; Imminent futurist eschatology. Early Church thinks this.

We struggle to make it realised, but you could make it long term futurist if Jesus is speaking to everyone. Or Jesus’ resurrection is the coming of the Kingdom of God

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19
Q

The Lord’s prayer

quote and possible eschatology

A
  • Matthew 6:9-13

Futurist eschatology - “Your kingdom come, your will be done”, suggesting a parousia

Indicates that the Kingdom of God already exists in heaven: “on earth as it is in Heaven”

“Give us this day our daily bread” realised eschatology as this suggests Christians receive and participate in the KofG daily.

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20
Q

Luke 11:20 quote and possible eschatology

A
  • The Kingdom of God is alive in Jesus’ ministry “In the spirit of God that I cast out demons then the Kingdom of God has come upon you.”

He is speaking to the Pharisees here so the “You” means the KoG is inclusive.

In every miracle, realised eschatology is there.

The aramaic for “Has come” can also be translated as “will come” so it might be futurist.

Might be the early church trying to deal with the delay of the parousia, we need to determine whether it’s Jesus/Matt/scholars.

Saunders believes it is best translated as “Bearing down on you”

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21
Q

Henry Cadbury on Eschatology

A

Jesus’ teachings are not planned or systematic about when he truly thinks the KoG will come or what form it will take.

Each of his teachings is personal and unique to the situation and therefore they might differ.

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22
Q

Sanders’ 1st Category of How the KoG is presented within the Gospels.

enter

Including 2 examples of scripture

A

The Kingdom of God is in heaven (something you go into after death.)

  • A transcendent realm to which people may look for inspiration and may individually enter at death or at the great judgement.
  • Kingdom is there and both now and, in the future
  • Several gospel passages refer to entering the kingdom (heaven) at time of death or judgement if their lives on earth have met the judge’s requirements.
  • Individuals gain eternal life at the time of death - provided their lives on earth have met the requirements
  • e.g. Mark 9.47 ‘if your eye causes you to sin, pluck it out; it is better for you to enter the kingdom with one eye than with two eyes to be thrown into hell’. (Reward ethic and the Kingdom is something you go into)
  • Luke 23:43 “Truly I tell you, today you will be with me in Paradise.” (Jesus speaking to thieves on the cross, seems like somewhere you enter immediately after death.)
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23
Q

Sanders’ 2nd Category of How the KoG is presented within the Gospels.

inaugerated

Including Scripture examples

A

The Kingdom of God is a transcendent realm now in heaven, but will come to Earth in the future (Inaugurated)

  • God will transform the world so the basic structures of society are maintained but remoulded and all people will live as god wills, with justice, peace, and plenty
  • Kingdom is there now and, in the future, it will be here.
  • Implied in The Lord’s Prayer in Matt 6.10 – ‘Your Kingdom come, your will be done, on Earth as it is in heaven’
  • Some passages refer to ranks in the Kingdom, implying a social structure, indicating that the Kingdom will be here e.g. Mark 10.35-40
  • Matt. 19.29 – “And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name’s sake, will receive a hundredfold, and will inherit eternal life. But many who are first will be last, and the last will be first.”
  • Jesus’ followers will receive a material reward prior to eternal life, society will be reorganised, so Jesus’ followers are leaders and have substantial possessions but ‘eternal life’ lies further in the future
  • Some passages combine 1 and 2 where people who die enter Kingdom in Heaven, but someday God will come to Earth and reign here as well
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24
Q

Sanders’ 3rd Category of KoG

Futurist

Including 1 scripture example.

A

A special subcategory of sayings looks forward to a future realm that will be introduced by a cosmic event (futurist)

  • These passages different as they indicate how the kingdom will come to Earth
  • The word ‘Kingdom’ is missing from these passages, but the subject is the establishment of God’s rule, under the suzerainty of the “Son of Man”
  • Implies that the arrival of the Kingdom will be accompanied by cosmic signs and speaks of the ‘Son of Man’ which seems to refer to a heavenly figure who will descend to establish a new order
  • e.g. Mark 13 (parallels in Luke and Matt)
  • “But in those days, after that suffering, the sun will be darkened and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken. Then they will see ‘the Son of Man coming in clouds’ with great power and glory. Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven.”*
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25
Q

Sanders’ 4th KoG category.

Futurist

A

The Kingdom is future in many passages, but specifics of when and how not defined (Futurist)

  • Passages generally support the view that Jesus spoke of the Kingdom as the future but are less specific than 2 and 3. (Refers to the future arrival of the Kingdom yet does not mention any obvious time or dramatic event that will show an obvious signal of the coming. Could be more subtle or gradual)
  • e.g. Scholar, Hans Conzelmann, Jesus referring to his second coming but not in the same way as his first in human form but instead in the form of the holy spirit which will be expressed through the church and Jesus is referring to the Era of the Church which occurred after his death. Conzelmann thinks that Luke thinks that Jesus was referring to this and is actually correcting Mark.)
  • Mark 1.15 (and parr.) – “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.” Summary of Jesus’ message that the time is fulfilled, and the kingdom has drawn near so you must repent (reward ethic)
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26
Q

Hans Conzelmann eschatology

A
  • Mark 9.1 – some of Jesus’ followers ‘will not taste death’ until they see that the Kingdom has come.

Hans Conzelmann, believes that Jesus was referring to his second coming but not in the same way as his first in human form.

  • but instead in the form of the holy spirit which will be expressed through the church and Jesus is referring to the Era of the Church which occurred after his death.
  • Conzelmann thinks that Luke thinks that Jesus was referring to this and is actually correcting Mark.)
27
Q

Sanders’ 5th Category for the KoG

Realised

Including 3 scripture examples

A

Kingdom is a special ‘realm’ on earth which consists of people who are dedicated to living according to God’s will and exist both in and side by side to normal human society

  • (Realised eschatology)
  • In centuries after death of Jesus, this has been a common belief for Christians that they exist simultaneously in two realms: the temporal and the ecclesiastical
  • (Realised eschatology: Matthew 5.48 – “be perfect as your heavenly father is perfect” can exist in the Kingdom whilst being on Earth if you live in alignment with God and act according to the Law.
  • No passages in gospels precisely say this, yet some come close.

Matt.13.33 – ‘The Kingdom is like leaven, which cannot be seen but which leavens the whole loaf’

- Luke 17.20 – the Kingdom is ‘among you’:

However, could also be translated as “coming to you.”

28
Q

Sanders’ 6th KoG category.

Realised

2 scripture examples

A

Many scholars have found in 2 passages that Jesus may have regarded the kingdom as being somehow present in his own words and deeds

  • The Kingdom is present here and now, but only in his own ministry.
  • Matt. 12.28– ‘If it is by the Spirit of God that I cast out demons, then the Kingdom of God has come upon you’
  • Luke 17.20 – the Kingdom is ‘among you’: This passage opposes the view that the kingdom is the future.

However, could also be translated as “coming to you.”

29
Q

Stanton Key Points on the KoG in Mark, Matt and Luke

A

For Mark especially, the central theme the preaching of Jesus is the Kingdom of God

Matthew more regularly uses the phrase ‘Kingdom of Heaven’ which is not found in any of the other gospels and reflects his Jewish tendency not to directly reference God. (Although he says KoG 4 times in his gospel)

Luke stresses that the KoG was central in the proclamation of Jesus. In Luke 4:16-30 he says that the coming of Jesus marked the fulfilment of promises. (the word kingdom is not used directly but it is indicated and phrases in which he is referring to kingdom elsewhere are used here.)

Luke summarises the preaching of Paul as ‘proclaiming the kingdom of God’ which draws attention to the continuity between the message of Jesus and the preaching of the early church.

The synoptic evangelists have used the term in such different contexts and have reworded the meaning so often that it has made it very difficult for modern scholars to understand with confidence, exactly what they mean.

30
Q

Stanton key points on the KoG in John

A

John only refers to the KoG in 2 passages compared to numerous references in the synoptics.

In Jesus’ response to Nicodemus he states “unless one is born anew, he cannot enter the kingdom of God” (John 3:5) which is closely related to sayings in Matthew 18:3 ‘entering the kingdom’ and other synoptics.

The other reference is not related to the synoptics. In John 18:36 he explains to Pilate that his kingdom is not of this world. While in the synoptics the kingdom belongs to God not Jesus.

It is sometimes suggested that John has transposed the Kingdom sayings of the synoptics into another key and has used it as an equivalent phrase to his favourite term ‘eternal life.’ However, there are striking differences between how he uses the two terms.

31
Q

Stanton on Jesus and the KoG

A

Most scholars claim that the Kingdom sayings give us vital clues to the overall intention of Jesus. Scholars agree on little else.

This is because we don’t know how the range of different audiences he spoke to interpreted it, and he used it in many different contexts.

Scholars have tended to label one strand of the sayings, ‘dominant’ or ‘central’ and ignore everything else as they most likely are the making of the early church, not jesus.

32
Q

Opinions of

A. Ritschl

Weiss

C.H Dodd

on KoG

A

A. Ritschl’s saw the K of G as a human society organised through action inspired by love. This approach emphasised human initiative and the gradual permeation of society by the Kingdom is still reflecting in phrases such as extending or building the kingdom used by Christians today.

In 1892 Weiss vigorously rejected these views. He believed that Jesus was strongly influenced by the apocalyptic thought of his day. The kingdom was no moral cause but a reality initiated by god in the immediate future.

C.H Dodd suggests that for Jesus the kingdom had actually come with his actions and words.

Some try and plot a middle path suggesting that the kingdom is both present in the teachings despite its final disclosure lying in the future.

33
Q

Evidence for the KoG being present now (Sanders) (Temporal)

A

Jesus does say that God’s kingly rule is being experienced “In the here and now.”

  • “The kingdom of God has come*” (Mark 1:15) but most people agree that here Jesus is discussing the imminence of the Kingdom that it is coming so soon it’s imperative.
  • “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come to you.”* (Matt 12:28) K of G is present in Jesus’ miracles and healings.

+ alive in Jesus and the church scripture etc.

34
Q

Evidence for Temporal - Future? (Sanders)

A
  • Lords prayer “Your kingdom come” (Matt 6:10)
  • “I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.” Matt 8:11-12
  • “But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. Beware, keep alert; for you do not know when the time will come.” (Mark 13:32-33)
  • “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled.” (Matt 5:3-6) Reversal of Fortunes
  • “The kingdom of God has come”* (Mark 1:15) most people agree that here Jesus is discussing the imminence of the Kingdom that it is coming so soon it’s imperative.
35
Q

Sanders distinction between Temporal and Spatial KoG?

+ scripture evidence for the KoG not being spatial

A

Temporal - the kingdom is referred to in the context of hope for the future. Sometimes it is discussed as coming in the future or being imminent or being here currently. (time)

Spatial - this is an understanding of the kingdom of a place or realm to be entered, to be inherited or to be received into. (Space.)

  • In the passages in the old Testament, the temporal description of the kingdom is not only more common than spatial but primary.

God’s kingdom is his dynamic, kingly rule not a geographical location with boundaries.

  • If the spatial rule is primary, it is harder to explain the kingdom. God’s sovereign rule is not exercised in vacuum but among his people so to ‘enter’ to ‘inherit’ or to be ‘in’ the kingdom means to be among the people who experience God’s rule.
  • In Mark 10:23-25 the phrase ‘enter the kingdom of God’ is used 3 times. Jesus says when discussing how easy it is for the wealthy to enter the kingdom, that “it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”
  • He is not speaking literally so the kingdom is not a realm with boundaries but the people who believe and trust in God.
36
Q

The Kingdom of God is among you (Luke 17:20-21) eschatology

A

responsing to a pharisee -** “The kingdom of God is not coming with things that can be observed; nor will they say, ‘Look, here it is!’ or ‘There it is!’ For, in fact, the **kingdom of God is among you.””

Only found in Luke’s Gospel. It is a very detached passage and doesn’t relate to previous or following passages.

The traditional early church interpretation of the phrase “among you” is reflected in quite a few translations and the footnotes of NRSV as “within you.” In this view the kingdom is an inward power within our hearts.

However, those who defend this interpretation suggest that Luke added in the Pharisee reference awkwardly. Elsewhere in the Gospels it is never ‘within the hearts’ of individuals so this is unlikely to be a correct interpretation of the passage.

Or a third interpretation is that it is meant as ‘within your reach’ ‘it can be received if you want it.’ This would make logical sense in the context as he is speaking to the Pharisees, saying they can receive the KoG if they believe.

Most scholars conclude that the most likely possibility is the kingdom in Jesus’ words and actions.

37
Q

The Kingdom under attack? (Matthew 11:12-13 Luke 16:16)

very long one

A
  • “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force. For all the prophets and the law prophesied until John came.”* Matt
  • “The law and the prophets were in effect until John came; since then the good news of the kingdom of God is proclaimed, and everyone tries to enter it by force.”* Luke
  • gives an immediate connection between Jesus and John the Baptist.
  • Luke seems to try and separate John and Jesus
  • Matthew links Jesus and John closely and in this respect it is almost certainly the more original version of the saying.

Luke’s version is more straightforward- ‘Everyone’ probably referring to those on the outskirts of society trying to forcefully enter. Alternatively it may mean the urgent invitation of Jesus to everyone.

Matthew’s is problematic. The NRSV translation suggests the appearance of John has sparked opposition to God’s Kingdom which has persisted up to Jesus’ day. In Matthew this passage follows shortly after a passage about the imprisonment of John the Baptist by Herod. This therefore may mean that the evangelist is suggesting Herod is the leading man in violence against the KofG.

The greek verb the NRSV translates as ‘has suffered violence’ is found elsewhere in the New Testament only in Luke 16:16.

It may be translated with an active sense, the kingdom of God has been forcing its way forward. ‘Violent’ is therefore most likely to be used in a good way. If so the meaning of Matt: 11-12-13 is similar to Luke 16:16. Many scholars support this.

‘The kingdom of God is being opposed with violence.’ This is clearly how it was meant by Jesus and therefore we are in a world far removed from the ‘gentle Jesus, meek and mild’ that is often portrayed in popular christianity.

Whether the original Q version of Matt has a good or bad meaning behind the words, it links Jesus and John closely and both interpretations imply that the Kingdom is in some sense present in the proclamations of Jesus.

38
Q

What did Jesus mean? Summary of meanings - Stanton

A

No other prophet or teacher spoke to frequently or in such diverse ways about God’s kingdom.

Some scholars suggest that the sayings which suggest the KOG is alive in Jesus’ teachings have been largely shaped by the early church.

  • A counterargument is that many of the passages are too hard to interpret and analyse that they are unlikely to have been created by the early church.

We understand that Jesus is primarily concerned with the initiative of God and therefore we do not need to decide whether the present or future sense is dominant.

In all of the sayings about the KoG it is speaking about the reality of God, never on the ‘nature’ of God.

Therefore the KoG always carried ethical implications.

The kingdom is always God’s kingdom. Later christian thought often associated the kingdom with Jesus rather than God.

  • Very few passages actually suggest that Jesus explicitly linked himself with the KoG, and these almost certainly do not go back to Jesus himself.
39
Q

The Kingdom of God is yours

(Beatitudes, marginalised people + tax collector meal)

A

In the first of the beatitudes Jesus announces that the poor are blessed “for yours is the kingdom of God” (Luke 6:20)

The word translated ‘blessed’ has rich connotations; it means ‘God’s favour now rests upon’

Matthew understands ‘poor’ as spiritually poor while Luke takes it as economical.

Mark 2:16-17 where Pharisees ask “Why does Jesus sit with tax collectors and sinners?”

Matt 21:31 “Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you.” ​

  • Here tax collectors and the sinners seem to be included in the poor mentioned in the passage mentioned earlier.

Eating a meal with someone in the Graeco-Roman and Jewish worlds was hugely significant - it meant you were accepting someone into a relationship where the bonds were as close as in a family, you normally eat with social + religious equals.

Eating conventions were laid out in Luke 14:7-14 and at the very end they were flipped on their head by the sentence “when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.”

Tax collectors in Galilee were despised because they abuse of long standing tax collecting tolls and colluded with Romans.

Also refers to those who were physically disabled, lepers etc who were seen to be possessed by the devil.

40
Q

What is a parable?

A

A parable is two things thrown together to explain something.

It can also be translated in some OT texts as allegory, proverb, riddle. All with a hidden message. Linked explicitly with Jesus’ teaching on the Kingdom of God

41
Q

Parable of the Lost Sheep

Scripture reference and eschatology

A

(Matt 18:12-14)(Luke 15:4-7)

“And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father in heaven that one of these little ones should be lost.”

  • In Matt it seems like Jesus is abandoning the other sheep to pursue the one lost one
  • In Luke it seems like the other sheep are secured in heaven and Jesus is pursuing the other one.

In Matt there is an emphasis on repentance compared to Luke’s which highlights the community responsibility to draw (sinful) people back to God (repetitive theme in Luke.)

  • In Luke he is addressing the Pharisees
  • While in Matt he is speaking to the Disciples.
42
Q

Parable of the Lost Coin

A
  • Unique to Luke, follows lost sheep
  • This may be evidence that he has rearranged it to fit better with his style or they were said to different people. He could also be repeating for emphasis.

“Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”

Maybe they were both in Q but Matt left it out because it didn’t fit his agenda.

The Coin is an inanimate object so it is the woman’s fault for losing (her faith) whereas the sheep wandered (or was misguided) away.

Followed by the Parable of the Lost Son (third lost parable) again unique to Luke. Different message about how a human should act and repent.

43
Q

Parable of the budding fig tree

A

“you know that the kingdom of God is near. 32 Truly I tell you, this generation will not pass away until all things have taken place.” (IN LUKE)

Futurist eschatology

N. T. Wright has written, “Already present in Jesus’ ministry, and climactically inaugurated in his death and resurrection, the divine kingdom will be manifest within a generation, when Jesus and his followers are vindicated in and through the destruction of Jerusalem.”

44
Q

Parable of the Lost Son

A

(third lost parable) again unique to Luke.

Different message about how a human should act and repent.

  • Futurist as the son comes back and goes to the KoG
  • realised/inaugerated as the original son is already in the KoG and the other one joins later.
45
Q

Parable Of the Mustard Seed

A

(Matthew 13:31-32)

“The kingdom of heaven is like a mustard seed that someone took and sowed in his field; it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.”

Inaugurated Eschatology - coming disruptively in the future but has started. The Seed and the tree are entirely different.

“The birds of the air” inclusive of everyone.

The seed has been sewn but it has not bloomed yet

Birds (Humans) flourish in the tree.

46
Q

Parable of the two Sons

A

(Matt 21:28-32)

1 son says to his father he won’t do the work and he ends up doing it. The other says he will but doesn’t. The father is God.

One does the will of God and one doesn’t.

Jesus says that the one who does the work is the one doing God’s will because it’s about actually acting rather than just preaching.

Prostitutes and tax collectors may love God in their hearts but not preach about it and this is enough.

Whereas Pharisees preach and talk but don’t actually do it.

Jesus calls the scribes and pharisees “blind guides” in the 7 woes.

Reward ethic?

47
Q

Parable of the Yeast

A

(Luke 13:20-21)

“And again he said, “To what should I compare the kingdom of God? It is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.”

Inaugerated eschatology - it is there and it will grow and develop.

Water and flour dont react like water and yeast.

Unleavened bread is unraised. He knows if you put a little yeast it transforms the whole bread. Unleavened bread is symbolic of Jews when they were fleeing. There is a lot of bread symbolism in the old testament.

Bread symbolism means life and freedom

48
Q

Parable of the sower - eschatology and problems

A

(Matthew 13)

The seeds that are in good soil and produce good grains are those who understand and follow the word of God.

The seeds that grow amongst the thorns are people who hear but are overcome by earthly desire

The seeds that fall on the stoney soil pretend to understand and preach but have no deeper understanding.

Seeds on the path are people who will never understand and get eaten by birds, never have a chance to grow.

In each case the seed is the same when it starts off and it’s about the circumstances and the soil, the way we understand or the meaning we place on it is the difference.

Problems - seems very allegorical and the more allegorical we make it the more problems it holds.

Seems very predestined, we don’t have any say in where we land. What’s the point in doing good?

49
Q

Parable of the Dishonest Manager

A

(Luke 16)

“No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.”

Manager is fired so acts dishonestly but the master praises him for doing so.

It doesn’t quite fit naturally together.

Very common argument to split the parable at 16:10 and 16:13 because it’s a composite text which just means many parts were shoved together and they were not written naturally as one flowing story.

It’s strange because first half isn’t really talking about money it’s more symbolic, (like parable of the lost coin) and then the second half is actually about money so it seems very strange

However, us saying it is a composite text may just be eisegesis.

50
Q

Morna Hooker on parables

A

Parables simultaneously “reveal and conceal” the Kingdom of God -

  • The listener/reader are essential as they bring the meaning.
  • If you understand the Kingdom of God then parables are helpful but if you don’t then they aren’t really.

They are kind of similar to the allegories Plato uses to explain his beliefs.

51
Q

What is the one thing we can be clear on with Parables?

A
  • We know for sure that Jesus used parables
  • There are 46 parables across the synoptics. “
  • in all his teaching to the crowds Jesus spoke in parables; in fact he never spoke to them without a parable. (Matthew 13:34)*
  • Although - John uses no parables. This could be because they are not relevant to John’s theology or because he uses ‘signs’ instead.
52
Q

Origen, Luther, Calvin, Julicher and Thiselton opinion on Parable eschatology and allegorical interpretation.

A

Origen - An allegorical interpretation is the only way to understand the KoG

Martin Luther & Calvin - Allegorical interpretation is “useless” and “absurd”

Adolf Julicher - Jesus would have never used a code that was put in by the early church. We should look for the single point of comparison in each story and see what it represents, especially in context.

Thiselton - Parables have very different patterns that are not easily analysed or simplified into these definitions of eschatology etc.

53
Q

Why Does John have no parables?

A

Perhaps because they have all been written down already

it wasnt necessary for the theology he wanted to show.

Had a different idea of Jesus’ teaching

John uses signs(miracles) in the same way that the gospels use parables.

54
Q

Hebrew word that is often translated as parable?

How often does it appear in hebrew bible and how often is it translated as parable?

A

Mashal

Appears 39 times total

Translated as parable 28 times

55
Q

When Jesus is asked why he speaks in parables what does he say?

Bible Quote

Is this therefore the purpose of the parables?

A

Then his disciples asked him what this parable meant. He said, “To you it has been given to know the secrets of the kingdom of God; but to others I speak in parables, so that ‘looking they may not perceive, and listening they may not understand.

Luke 8:9-10

Basically Jesus saying that the purpose of parables is to teach people who don’t know about the KoG.

56
Q

Timeline of the gospels

A

Life of Jesus 4BCE to 30Ce

Easter Gulf 30-50/60 - word of mouth

Paul’s letters 50-60CE

Mark’s Gospel 65-70CE

Luke and Matthew’s Gospel 80-85CE

John’s Gospel 95CE

57
Q

Synoptic problem

A

problem of the literary relatonship between the three synoptic gospels - they are too close to not know about each other but too far apart to be reliant/copies of each other.

58
Q

Relationships between the gospels

A

Triple tradition 76% Mark 41% of Luke and 45% Matt

Double tradition 23% of Luke and 25% of Matt (Q)

59
Q

Source Criticism and redaction criticism and form

A

Source

  • Determining the source that the authors used when compiling their texts. Eg Q

Redaction

  • Examining the way various texts have been assembled by the author. What they chose to leave or get rid of or edit says something about their agenda.

Form

  • Analysing form and genre
60
Q

7 Traits of Mark’s gospel

A

Focuses on Jesus’ humanity

messianic secret
Esoteric
Persecution

Failure of the disciples

Urgency

Gentile/persecuted audience

61
Q

5 traits of Matthew’s gospel

A

Jewish as he likely spoke in Hebrew

restructured J’s teaching into 5 chunks, mirrors the 5 books of the law in OT/Torah

Parting of the ways

Anti Pharisee

Emphasis on the law

62
Q

Key things about Luke’s gospel

A

Luke is the author of acts

Likely friends with Paul

Gentile audience

emphasis on acceptance of sinners

63
Q

6 Key things about john’s gospel

A

Not synoptic, different narrative and structure

Much more theologically sophisticated - probs later

High christology

Chronology+ Geography different

Miracles called signs

No parables

64
Q
A

Theology (7 decks)

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