Download jesus: discipleship, lordship, and the kingdom

JESUS: DISCIPLESHIP, LORDSHIP, AND THE KINGDOM
Introduction: God created the heavens and the earth and gave man "The Dominion Mandate"
(Genesis 1.26ff)
Then man sinned and disordered creation. Both sin and salvation have vertical and horizontal
implications, (a) God/Man; (b) Man/Self; (c) Man/Others (Social); and (d) Man/Nature. Sin
fragments; salvation re-creates the original creation order.
A. The Old Testament concept of the Kingdom of God, i.e.. His lordship over nature/history.
Although the God of the patriarchs is never presented as king, the title was applied to Yahweh
already in the period of the Judges (8.23; Deut 33.5). Expression of the Kingdom of the Lord
from I Chronicles 28.5; II Chronicles 13.8; Wisdom 10.10.
B. The Hebrew word Malkut has two meanings: (1) reign (kingship, sovereignty) and (2) realm
(kingdom in territorial sense). Jewish tradition acknowledged both senses. (See Schnackenburg,
Perrin, Pannenberg, esp. "The Kingdom of God" in Una Sancta (1967).
C. By covenant, Israel became God's personal property (Ex 6.6). Thus Israel's kingdom was not
established by man but by divine intervention (Isa 24.18-23; Zech 14.1-21).
D. Yahweh's immanence, especially in the midst of Israel, would mean salvation fro Israel and
through Israel, the whole human race (Jer 3.17ff). All interventions aimed at final definitive
intervention, which will be the consummation of history (consummation of creation) begun by
Adam's sin. This definitive intervention, i.e.. The Kingdom of God, will endure forever (Daniel,
chps 2,5,7,9,11, esp. 7.21.25).
E. The Historical Jesus' understanding of the Kingdom of God:
1. Jesus’ proclamation of the presence of the Kingdom of God implies awareness that in Him
Yahweh visited His people in a supreme and definitive way and Yahweh's supreme presence
among Israel was realized.
2. As Jesus eminently surpassed all Judaic figures and symbols of Yahweh's dwelling among the
Israelites, He had to acknowledge His superiority to Abraham, Moses, David, Solomon, Elias,
John the Baptist, and all great men of the Old Testament (cf. Hebrews), and even the temple (see
The Shattering of Silence, 1989 edition and The Seer, the Savior and the Saved). Thus Jesus
offered the most simple and most Jewish way of manifesting who He was. OT Messianism
always entailed the special presence of Yahweh.
F. Kingdom (Basileia, see Colin Brown and Kittel) Sayings in the Synoptic Gospels - 6 areas:
1. Sayings concerning actual presence of the Kingdom.
2. Sayings concerning actual preaching of the Kingdom.
3. Sayings concerning entry into the Kingdom.
4. Sayings concerning parables about the Kingdom.
5. Sayings concerning imminent coming of the Kingdom.
6. Sayings concerning future eschatological fulfillment of the Kingdom.
I. Actual Presence of the Kingdom: There are 12 passages - 5 in Matthew, 6 in Luke, and 1 in
Mark. The "here and now" of the Kingdom is expressed by 4 different words:
a. engiken - aorist - Mk 1.15; Mt 3.2,4,17; 10.7; Lk 10.9 - kingdom has already arrived.
b. ephfcasen - aorist - Mt 12.18; Lk 11.20 - cone upon those who are talking with Jesus.
c. entos huaon - Lk 17.21 - kingdom is already among Jesus' listeners. d. "since the time of John
the Baptist" - before him the law and prophets were preached, after him the Kingdom - Lk
16.16; Mt 11.12 (note heos art! – until now), and the Elias (note ede eithen) has already
come - Mt 17.12; Malachi 3.23.
II. Actual Preaching of the Kingdom: There are 11 passages: 5 in Matthew and 6 in Luke. All
occurrences indicate the presence of the Kingdom.
a. Kingdom is to be preached because it is here.
b. Preached by Jesus - Mt 4.23; Lk 4.43; Mt 9.35; Lk 8.1; Lk 9.11.
c. Preached by disciples - Mt 10.7; Lk 9.2.
d. Preached by followers - Lk 9.60.
e. Preached in general now - Lk 16.16 and everywhere - Mt 24.14.
f. Preached because it has been given to the disciples to know the secrets of the kingdom - Mt
13.11 (Note Isa 6.Iff; Jn 12.39f; and Acts 28.26).
III. Sayings Concerning the Entry into the Kingdom: There are 38 passages in this category 21 in Matthew, 7 in Mark, and 10 in Luke. Since entry was required of those who were
listening to the preaching of Jesus and his disciples, these sayings are also related to the
presence of the Kingdom. Most passages indicate the conditions for being admitted, or the
type of people who are to be allowed to enter the Kingdom (compare with Faith and Works
in Romans, Galatians, James, Luther, Calvin, et al).
a. Kingdom belongs to those who are like children - Mt 18.1-4; 19.14; Mk 10.14,15; Lk 18.1617.
b. Kingdom belongs to the little flock - Lk 12.32.
c. Kingdom belongs to those who are persecuted for it - Mt 5.10 as well as to men of violence,
Mtt 11.12f.
d. Kingdom belongs to the poor - Mt 5.3; Lk 6.20.
e. Kingdom belongs to those who love God and their neighbor - Mk 12.34.
f. The Kingdom belongs to "whose justice exceeds that of the Scribes and Pharisees - Mt 5.20.
g. Kingdom belongs to those who do the will of the Father - Mt 7.21.
h. Kingdom belongs to those who produce fruit of it - Mt 21.43.
i. Kingdom belongs to those scribes who bring out of their treasure what is new and old (Mt
13.52) by both teaching and observing the commandments (Mt 5.19).
j. The Kingdom belongs to those tax collectors and prostitutes (Mt 22.31); they will enter, while
the Pharisees will not enter and will hinder others from entering (Mt 23.13).
k. Kingdom power of "loosing" and "binding" is given to Peter - Mtt 16.19, Acts 2.Iff.
l. Difficulty for rich man to enter - Mt 19.23,24; Mk 10.23-25; Lk 18.24,25.
m. Demands sacrifice and unhesitating decision - Mk 9.47; Mt 18.9; Lk 9.62.
n. Kingdom sacrifice will be rewarded - Lk 18.29; Mt 19.29.
o. Jesus and Gospel take place of the Kingdom - Mk 10.29.
p. Kingdom must be ultimate concern - Mt 6.33; Lk 12.31.
q. Least in Kingdom is greater than John the Baptist - Mt 11.11; Lk 7.28.
IV. Parables About the Kingdom: There are 22 Kingdom parables: 13 in Matthew, 3 in Mark
and 6 in Luke. The basic idea is that the Kingdom has already begun and will continue to
grow toward the consummation of creation (see Isa 60-66; Rom 8; Rev 21-22; also my
seminars. Creation and Covenant and The Consummation of Creation). There are 14 parables
we will consider:
1. Sower - Mt 13.19; Mk 4.11; Lk 8.10.
2. Mustard Seed - Mt 13.31; Mk 4.30; Lk 18.13.
3. Leaven - Mt 13.33; Lk 13.20.
4. Wedding Feast - Mt 22.2.
5. Great Banquet - Lk 14.15.
6. Weed - Mt 13.3.
7. Treasure - Mt 13.34.
8. Field - Mt 13.44.
9. Net - Mt 13.47.
10. Unforgiving debtor - Mt 18.23.
11. Vineyard Laborers - Mt 20.1 (Isa 5; Jn 15).
12. Talents - Lk 19.1.
13. Fig Tree - Lk 21.31.32.
14. Seed growing by itself - Mk 4.26.
V. Passages Concerning Imminent Coming of the Kingdom: There are 7 sayings in this
category; 1 in Matthew, 2 in Mark and 4 in Luke.
1. Jesus’ listeners will see the Kingdom with power - Mk 9.1; Mt 16.28 (note, "Son of Man"
coning in His kingdom).
2. Jesus’ generation will not pass away till the Kingdom of God will take place (Note Lk 21:
31,32; "Son of Man" has replaced the "Kingdom of God" in Mk 13.3C and Mt 24.34).
3. The people believed that the kingdom was to appear immediately - Lk 9.11; Mk 15.43; Lk
21.31; Mt 27.57.
4. Gabriel announced to Mary that Jesus was to reign over the "House of Jacob" and that of His
kingdom there would be no end - Lk 1.33. The promise to Abraham, Isaac, Jacob and David,
et al., is fulfilled in Jesus Christ.
VI. Eschatological Fulfillment of the Kingdom: There are 14 instances: 6 in Matthew, 1 in
Mark, and 7 in Luke. Note prayers for the Kingdom to come in Mt 6.20, Lk 22.1.
1. Imminent banquet near at hand for Jesus - Mtt 26.29; Mk 14.25; Lk 22.18; 29--30; Mt 20.21;
Mk 10.37 – ‘glory’ instead of ‘kingdom’
2. Lk 23.42; Mtt 8.11-12; Lk 13.28-29.
3. But above all we note the final judgment at end of the "world" - Mt 25.3ft. The sayings
concerning the ‘presence’ of the Kingdom outnumber the sayings concerning the 'future final
coning of the Kingdom by 83 to 21 (Mt 44 to 7; Mk 11 to 3; and Lk 28 to 11). Outside the
Synoptics the future coining of the Kingdom outnumber the others 19 to 16.
Jesus as God incarnate alone explains His proclamation concerning the presence,
establishment and future consummation of the Kingdom as having its origin and fulfillment
with Him and through Him.
VII. Comparative Analysis of Matthew 24, Luke 21 and Mark 13: The Great Eschatological
Discourse, the Destruction of the Temple, the Jewish State (70 A.D.), and the
Consummation of Creation. Reconciliation is complete; Redemption is final; Salvation has
reordered the fragmented Cosmos—Genesis 1-3 Revelation 21-22 Isaiah 60-66 Luke 15
Romans 8 Home at last!
VIII. Eschatology, Justice and The Social Significance of Salvation: God's Shalom Wholeness at last!
IX. Eschatology, the Kingdom, Discipleship and Apologetics:
a. Cost of Discipleship (Mt 4; 10; 28)
b. Witnessing and "Giving Reasoned Defense of the Faith" (I Peter 3.15)
X. The Church, Israel, and the Kingdom: read esp. Mt 13-16; Col, Eph, Rom 9-11
A. Political/Historic View of the Relationship of Israel and The Church
1. God's people have always been represented by the faithful remnant in each generation.
2. God's promises to Israel were conditional - II Cor 1.19ff.
3. All earthly promises to Israel have either been fulfilled or invalidated by unbelief and
disobedience (cf. see Mt 13 and quotation of Isa 6; Acts 28; Biblical doctrine of hearing always means internalizing or appropriating for the hearer, what is heard). Read Exodus, Duet
and Hebrews.
4. The Church was prophesied in the O.T. in O.T. language. Note the N.T. use of the O.T. for
application of O.T. prophecy to Israel being applied to The Church, egs. Acts 2, Rom 9-11.
5. Historical/Biological Israel was superceded by the Church. (Read Mt with attention to his use
of O.T. throughout).
6. Christ was and is the only hope of Israel (Acts 26). Jews will be saved only if they accept Him
during this age. Neither Israel's Election nor Covenant were unconditional.
7. The incarnation of Christ completed Israel's redemption (Dan 9.23ff) -Incarnation, Atonement,
Resurrection).
8. Christ instituted a Jewish-Gentile Church (Acts 1-12; 13-28; James; Hebrews, I Peter;
Revelation; Romans. The Church is not an after thought to be 'raptured' before the Great
Tribulation (Eph 1-3) nor a 'Mystery Parenthesis' as presented in the Scofield Reference Bible
and by Hal Lindsay, et al.
9. All unfulfilled Promises to Israel are in process of being fulfilled through God's faithful
people, i.e.. The Church.
10. One Bible - Two Covenants do not represent a change in God's plan, but evidences
progressive revelation. Since the ultimate aim of revelation is redemptive, and not per se
merely informative, revelation is finished when redemption was accomplished through the
person and work of Christ, Hebrews 1.1-4.
B. Pre-Millennial/Dispensationalist teaches that: (e.g. the Moral Majority)
1. God has two peoples - Israel and The Church.
2. God's promises to Israel were unconditional, and therefore are still binding.
3. God's promises concerning the Return to the Land (1948, 1967), Rebuilding the Temple, etc.,
were never fulfilled. They are future events and signs.
4. Israel is a type of the Church, yet they will always remain separate (Ephesians and Unity of
the People of God).
5. Christ instituted the Church as a 'parenthesis' (Mt 13-16) and will be removed and the OT
Kingdom fulfilled for Historical/Biological Israel.
6. Christ's first coming was to establish an earthly millennial Kingdom with Israel. He failed,
then parenthetically established the Church which will be 'raptured' and then the Kingdom
will be fulfilled.
7. Israel rejected the Messiah, then God postponed this plan until the 'Coming Again' of the
Messiah. Note the Dark Side of the Millennium in Revelation 20.
8. Christ instituted a Gentile Church.
9. Israel is God's earthly people; the Church is God's heavenly people.
10. Israel's destiny-is “…” on earth forever; the destiny of the Church is to spend eternity in
heaven.
XI. Christology and Discipleship (Matthew's Christology)
A. Relationship of Discipleship and Christology.
B. Relationship between Christ's ministry and message and the emergence of the Kingdom of
God.
C. O.T. background, especially Isaiah and Daniel.
D. King - Basileus (ca. 112 tines in the N.T.).
E. Kingdom - Basileia (ca. Mt 32 times; Mk 19 times; Lk 44 times; Jn 4 times; Acts 8 times;
Rom 1 time; I Cor 4 times; Gal 1 time; Eph 1 time; Col 2 time; Thess 1 time; II Thess 1 time;
II Tim 2 times; Heb 3 times; Jas 1 time; II Peter 1 time; Rev 6 times)
1. The Kingdom of God in the Synoptics with emphasis on Matthew (note parallels via Huck's
Synopsis of the First Three Gospels)
a. The Good News of the Kingdom: kai kerusson ko euaggelion tes Basileias (Mt 4.23; 9.35;
24.14).
b. Prior Presence: Recognition of the continuity of the coming Kingdom of God via Christ and
God's rule under the Old Covenant (Mt 8.11f; 21.43).
(1) hoi de huioi tes Basileias (see Sfcrack-Billerbeck, Kommentar N.T. aus Talmud und Midrash,
vol. I, pp. 4?6ff (Mt 8.12; 13.38)
(2) The Kingdom - past, present, future (Mt 4.17; Rev 11.15). c. The Kingdom as a present
reality within historical ministry of Chris •• (Mt 11.11f; 12.28f; chp 13).
(1) The significance of: eggiken (Mk 1.15; Mt 3.2, 4.17).
(a) ephthaaen (Mt 12.18; Lk 11.20).
(b) LXX translates the Hebrew naga (also Aramaic Beta) with the form of egglzein; both Hebrew
and Aramaic words mean reach or arrive; but these two verbs are also rendered by
phthlanein. From this data it would appear that there is no difference in meaning intended
between ephthasen (has come) in Mt 12.28 and eggiken in Mk 1.15; Mt 4.17 (see C. H.
Dodd, The Parables of the Kingdom, p. 44 and V. G. Kumrnel, Verheiszung und Erfullung,
pp. 19f, a refutation of Dodd's thesis).
(c) Careful scrutiny of LXX usage of egglzein reveals that it means "to approach" and not "to
come." It can mean "to arrive-but classical Greek lacks any example.
(d) Note John's use in Mt 3.2 - eggiken means at hand, not present as this translation would be in
conflict with John's proclamation and concept of the Kingdom.
(2) The significance of Matthew 11.1 If.
(a) Hebrew cbazak in Hiphael stem means to be strong. The problem: Is Biazetai middle or
passive voice? Biazetai, kai Biastai herpazousin auten. Does the Kingdom suffer violence or
exercise it? Literal translation - apo de ton hemeron loannou tou Baptistou heos arti he
Basileia ton ouranon Biazetai (is forcibly approached kai Biastai (powerful or forceful men)
harpazouain (seize, take) auten. (See G. Schrenk's article, Biazomai (TDNT, vol. I, pp. 608613).
b. Kingdom and Consummation: Dimension of Future Reality (Mt 6.9-13; 16.18ft; 24; 25; 26.2629; 38.18-20). 2. Johannine Doctrine of the Kingdom
a. Spiritual renewal essential for Kingdom relationships (Jn 3:3-547
b. Politics in Roman Palestine and the King and His Kingdom (Jn 6.15; 18.36).
c. Revelatian-H-.TT"- Consummation of the Kingdom - egeneto he_ Basileia t.oi.r'kosmou tou
kuriou hemon kai tou Chris tou aufc-ettr-kair- Baailais-a.L eis tous aionas ton aionon.
3. The Kingdom in Acts
a. The Resurrection and the Kingdom - Acts 1.3.
b. Misconceptions - Acts 1.6.
c. Apostolic Preaching - 8.12; 19.8; 20.25; 28.23,31.
d. Tribulations - 14.22 - dia pollon thiipseon dei hemas eiselthein eis ein Basileian tou theou.
4. The Kingdom in the Epistles
a. Romans 14.17 - Spiritual dimensions.
b. Mastered men - I Cor 4.20.
c. Inheritors - I Cor 6.9; Eph 5.5.
d. Resurrection and Consummation - I Cor 15.24f (see Mt 28.i8f).
e. Return of Christ - II Tim 4.1.
f. Everlasting - II Peter 1.11.
5. Kingdom in the Apocalypse (Kingdom of Christ vs. Kingdoms of this world).
a. Revelation 1.6.
b. Revelation 11.15.
c. (Note Mt 27.37 - Rev 19.16).
XII. The Kingdom of God and Classical Liberalism:
A. Naturalistic Evolution and Humanistic Optimism.
B. 19th Century Scientific Development: From Providence to Progress (1859).
C. Four Presuppositions and Classical Liberal Theology.
1. Ultimate Reality - nature.
2. Inherent Goodness of Man.
3. Inevitability of Cultural/Moral/Social/Personal Progress.
4. Animality of Man: Man immersed in nature - classical 19th century anthropology and manner
in which man is related to nature.
D. Classical Liberalism and The Social Gospel (e.g. 'Rise Up 0 Men of God').
E. The Social Gospel confronts neo-orthodoxy and fundamentalism.
F. Modernist-Fundamentalist Controversy: Evolutionary optimism vs. resurgent Prenillennial/
Dispensationalism.
G. The Kingdom of the Social Significance of Salvation (cf. Evangelism and Social Concern).
XIII. Jesus Vs. Skinner/Marx: Kingdom Vs. Utopia
A. Motivation or Manipulation? (What you win them with is what you win then to).
B. Skinner's manipulation via behavioristic sciences vs. 'new birth.'
C. Survival requires 'Planned Control' of the behavior of society and its components. The control
must be universal; no person or event may be exempt. We are living Beyond Freedom and
Dignity. Skinner affirms that the young people "behave as they do, not because they are
neurotic or because they feel alienated, but because of defective social environment in
homes, schools, factories, and elsewhere." (Beyond Freedom and Dignity, Knopf, 1971, p.
15).
D. Myth of Autonomy (p. 14) - Belief in an "inner man" is a superstition that originated like
belief in God, in man's inability to understanding his world.
E. What then is man? (Ps 8; Heb 2) From Skinner's behavioristic standpoint man is "a person
who is a member of a species shaped by evolutionary contingencies of survival, displaying
behavioral processes which bring him under the control of the environment in which he lives."
. . ."The direction of the controlling relation is reversed: a person does not act upon the world;
the world acts upon him." (p. 211)
F. Skinner views man as best controlled by manipulation from without, whereas the Christian
paradigm maintains that man is best controlled from within, by motivation, by commitment.
(Jn 3; Gal 2.20; I Jn 4.10; II Cor 5.14; Horizons of the Christian Paradigm).
G. Providence: Individual and Societal
1. Manipulated man and the youth culture of the 1960s.
2. National/Societal illustration - England's "Expiring Hopes" (Cambridge Modern History on
18th century on the brink of its own "Bath of Blood" -like that in which France was plunged,
then the Evangelical Awakening 'saved' England for a hundred years.
3. "Revolution changes everything but the human heart." (see Huxley's Brave New World
Revisited (p. 100) on the place of individuals in changing the world).
4. Skinner's "Utopia: Panacea or Path to Hell" (see Time review of his book esp. Time,
September 21, 1971 issue).
5. What stands in the way of Utopia - Marxian or Skinnerian (see Jn 2.25; Mk 7.21-23.
6. Rebel in Utopia - value beyond utility.
7. Neo-Marxian Utopian Socialistic Kingdom (Socio-Economic-Politico Salvation) See syllabus,
Hegel/Marx: Neo-Marxian Liberation Thought.
8. Lordship, Discipleship and Christ's Kingdom - both Dignity and Freedom (Jn 5; Gal 5.1; Horn
5-8).
XIV. Kingdom, Lordship - Christ or Marx (Liberation Theology; Humanism and Evangelism)
Discipleship and Dignity/Kingdom and Freedom.
XV. Bibliography
Cox, W. E. Biblical Studies in Final Things (Presbyterian Reformed, 1972, p. 6).
Strauss, J. D. The Lord of The Future (Joplin, Mo: College Press, 1984 edition).
Alen, S. "Reign and House in the Kingdom of God in the Gospels." HTS 8 (1961/62): 215-40.
Beasley-Murray. Jesus and The Future (London, 1954).
Bright, J. The Kingdom of God (Baker Books, reprint, pb.).
Ridderbos, H. The Coming of The Kingdom (Presbyterian Reformed, pb.).
Schnackenburg, R. God's Rule and Kingdom (MY: Herder and Herder, 1968).
James D. Strauss