This study discussed the association between the premise that Jesus’ idea about the Kingdom of God (assumed by his disciples) had influenced the early Christian community and the content of the kingdom of God. In particular, the study tried to trace how the Luke community understood of Jesus’ idea a...
This study discussed the association between the premise that Jesus’ idea about the Kingdom of God (assumed by his disciples) had influenced the early Christian community and the content of the kingdom of God. In particular, the study tried to trace how the Luke community understood of Jesus’ idea about the kingdom of God. Through the reports shown in the Luke-Acts, this study examined the ideological flow of the kingdom of Godand the understanding of the Luke community about the Kingdom. In the following, I summarized the discussions on and results of the kingdom of God and further evaluated this study. Chapter 2 of this study introduced the major theological studies for the kingdom of God and overviewed the studies of many theological scholars, particularly, through the comparison between eschatology and non-eschatology. Eschatology is generally understood based on the concept of time; thus, Consistent eschatology, Realized eschatology, and Inaugurated or Self-realizing eschatology have been discussed. Unlike eschatology viewed from time concept, non-eschatological idea is discussed from two perspectives: symbolism presented by existential understanding and expression, and linguistic study including literary techniques. The study also examined the ideological background about the kingdom of God presented in the Old Testament and the Second Temple Jewish apocalyptic literature. It is the prerequisite background knowledge to understand if the Luke-Acts have consistency about the historical concept of the kingdom of God. The Hebrew word for kingdom is malkuth which was shown in the Old Testament and the apocalyptic literature and in those documents, the meaning of malkuth is God’s reign and authority but the word was barely used meaning of region or territory which God rules. Therefore, malkuth seems to be used to represent an abstract meaning such as reign and authority. In the Second Temple Jewish literature, God’s authority, which is closely connected with the advent of Messiah, seems to be revealed cosmically. During the era of the New Testament, a change of ideas occurred in Israel while experiencing turbulent historic events. In the era of Jesus, political, religious, and economic chaos occurred as well as did the idea of the kingdom of God. There were people who were waiting for the kingdom of God with a traditional notion of a kingdom(nation) while otherpeople were waiting with a new idea of a personal “kingdom of God,” which was shown in the apocalyptic literature. Chapter 3 annotated the texts mentioning the kingdom of God in the Luke-Acts through narrative comments and examined how Luke and the Luke community understood the kingdom of God. Luke described that the Kingdom was realized through the Jesus’ ministry and also the presence and advance of the Kingdom was done through the acts of Jesus. Using the parable of the sower (Luke 8:1-18), Jesus showed the attributes and requirement of entering the Kingdom. Luke indicated that only the people who God allowed to do so could understand of the Kingdom and he also included the warnings to early Christian communities. The parable of the sower teaches people the coming kingdom of God, which happens within oneself at present, and also describes the promise to come and God’s sovereignty. In addition, it represents the situation which mission with God’s reign is needed despite many obstacles and objections. In the passage of Luke 13:18-30, the contrast between the beginning and the end of God’s sovereign actions is made in the parables of mustard seed, leaven, and feast in the kingdom of God and there are common components among the parables. Moreover, the sovereignty of the Kingdom, which will be revealed with the power and the glory of God, was being shown in the midst of the people at that time. Through the parables, we can see that the kingdom of God was being expanded and they also continue to invite people to the Kingdom. The parable of the feast in the kingdom of God shows the judgment for the people who reject to join the feast as well as the glorious promise to join dining in the Kingdom to the people with prophetic mission anointed by the Holy Spirit. Also, through the miracles related to the kingdom of God shown in Luke 9:1-62, Luck wrote the stories to tell how fast the Kingdom was spread. Jesus entrusted his disciples with his power to expand the Kingdom and to show its existence. Along with the spread of the Kingdom, the comments about who Jesus was were also made by Herod and Peter. In verse 10 to 17, the story of providing people with food (five loaves and two fish) in a remote place symbolizes the authority of the Kingdom using the provision of food. In this story, Jesus implied to his disciples about the ministry of nurturing God’s people. The anecdote is connected to the expectation of the last feast and Peter’s confession that Jesus was the Messiah. Jesus put more emphasis on the way to proclaim the Kingdom through his disciples than the way to his own prophetic and implied teachings. In the lessons of the Kingdom shown in each Luke 17:20-37 and 18:15-30, I examined the question of the Pharisees about the Kingdom and the attributes of the Kingdom through a little child. To the question of the Pharisees, Jesus indicated the proximity of the kingdom of God and its existence within their senses and experiences. However, Jesus advised his disciples that the Kingdom was not an event limited by region or time by telling them that it was a future event when the Son of Man was revealed. Through this anecdote, Luke described the current existence of the Kingdom by challenging the Jewish’s apocalyptic thinking and presented it in his own creative rhetoric. Through the lesson of a little child regarding the Kingdom, I annotated connecting Jesus’ thinking for weak people with the story. Jesus taught what kinds of thoughts the early Christian community should have about the Kingdom
This study discussed the association between the premise that Jesus’ idea about the Kingdom of God (assumed by his disciples) had influenced the early Christian community and the content of the kingdom of God. In particular, the study tried to trace how the Luke community understood of Jesus’ idea about the kingdom of God. Through the reports shown in the Luke-Acts, this study examined the ideological flow of the kingdom of Godand the understanding of the Luke community about the Kingdom. In the following, I summarized the discussions on and results of the kingdom of God and further evaluated this study. Chapter 2 of this study introduced the major theological studies for the kingdom of God and overviewed the studies of many theological scholars, particularly, through the comparison between eschatology and non-eschatology. Eschatology is generally understood based on the concept of time; thus, Consistent eschatology, Realized eschatology, and Inaugurated or Self-realizing eschatology have been discussed. Unlike eschatology viewed from time concept, non-eschatological idea is discussed from two perspectives: symbolism presented by existential understanding and expression, and linguistic study including literary techniques. The study also examined the ideological background about the kingdom of God presented in the Old Testament and the Second Temple Jewish apocalyptic literature. It is the prerequisite background knowledge to understand if the Luke-Acts have consistency about the historical concept of the kingdom of God. The Hebrew word for kingdom is malkuth which was shown in the Old Testament and the apocalyptic literature and in those documents, the meaning of malkuth is God’s reign and authority but the word was barely used meaning of region or territory which God rules. Therefore, malkuth seems to be used to represent an abstract meaning such as reign and authority. In the Second Temple Jewish literature, God’s authority, which is closely connected with the advent of Messiah, seems to be revealed cosmically. During the era of the New Testament, a change of ideas occurred in Israel while experiencing turbulent historic events. In the era of Jesus, political, religious, and economic chaos occurred as well as did the idea of the kingdom of God. There were people who were waiting for the kingdom of God with a traditional notion of a kingdom(nation) while otherpeople were waiting with a new idea of a personal “kingdom of God,” which was shown in the apocalyptic literature. Chapter 3 annotated the texts mentioning the kingdom of God in the Luke-Acts through narrative comments and examined how Luke and the Luke community understood the kingdom of God. Luke described that the Kingdom was realized through the Jesus’ ministry and also the presence and advance of the Kingdom was done through the acts of Jesus. Using the parable of the sower (Luke 8:1-18), Jesus showed the attributes and requirement of entering the Kingdom. Luke indicated that only the people who God allowed to do so could understand of the Kingdom and he also included the warnings to early Christian communities. The parable of the sower teaches people the coming kingdom of God, which happens within oneself at present, and also describes the promise to come and God’s sovereignty. In addition, it represents the situation which mission with God’s reign is needed despite many obstacles and objections. In the passage of Luke 13:18-30, the contrast between the beginning and the end of God’s sovereign actions is made in the parables of mustard seed, leaven, and feast in the kingdom of God and there are common components among the parables. Moreover, the sovereignty of the Kingdom, which will be revealed with the power and the glory of God, was being shown in the midst of the people at that time. Through the parables, we can see that the kingdom of God was being expanded and they also continue to invite people to the Kingdom. The parable of the feast in the kingdom of God shows the judgment for the people who reject to join the feast as well as the glorious promise to join dining in the Kingdom to the people with prophetic mission anointed by the Holy Spirit. Also, through the miracles related to the kingdom of God shown in Luke 9:1-62, Luck wrote the stories to tell how fast the Kingdom was spread. Jesus entrusted his disciples with his power to expand the Kingdom and to show its existence. Along with the spread of the Kingdom, the comments about who Jesus was were also made by Herod and Peter. In verse 10 to 17, the story of providing people with food (five loaves and two fish) in a remote place symbolizes the authority of the Kingdom using the provision of food. In this story, Jesus implied to his disciples about the ministry of nurturing God’s people. The anecdote is connected to the expectation of the last feast and Peter’s confession that Jesus was the Messiah. Jesus put more emphasis on the way to proclaim the Kingdom through his disciples than the way to his own prophetic and implied teachings. In the lessons of the Kingdom shown in each Luke 17:20-37 and 18:15-30, I examined the question of the Pharisees about the Kingdom and the attributes of the Kingdom through a little child. To the question of the Pharisees, Jesus indicated the proximity of the kingdom of God and its existence within their senses and experiences. However, Jesus advised his disciples that the Kingdom was not an event limited by region or time by telling them that it was a future event when the Son of Man was revealed. Through this anecdote, Luke described the current existence of the Kingdom by challenging the Jewish’s apocalyptic thinking and presented it in his own creative rhetoric. Through the lesson of a little child regarding the Kingdom, I annotated connecting Jesus’ thinking for weak people with the story. Jesus taught what kinds of thoughts the early Christian community should have about the Kingdom
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