O'Donoghue MTh_Thesis-FinalCopy.pdf - South African Theological ...

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uninterrupted. The way a tiny mustard seed grows into a large bush and the wayleaven can work through a batch of dough would both be seen as amazing feats,thus pointing to the supernatural nature of the growth of the Kingdom (p.77).This supernatural feat is seen when one knows that the size of a mustard seed iscomparable to a grain of salt, and the bush it grows into is large enough for birds toperch in its branches (Young 1995:78). Leaven does at times have a negativeconnotation. However rabbis have been known to use it in positive light (p79). RabbiJoseph ben Levi compared the fermenting action of leaven to shalom, which is the“peace, harmony and wholeness in every aspect of human experience.”When one gains entrance into the Kingdom one is known as a son (Matt.13:38).Thesons of the Kingdom are people that will bear fruit (Matthew 13:23). Fruit in the NT isseen as transformed character as well as participating in good works that transformpeople’s lives (Gal 5:22 & Eph 5:9).There is in this age people who seem to have entered the Kingdom, but at judgmentwill be revealed as unrighteous (Matt.14:412-43). It has already been said that theKingdom may cost one everything. Further the parables of the hidden treasure andmerchant seeking for pearls reveal that the Kingdom is also worth giving upeverything for (Matt. 13:44-46).Knowledge of the Kingdom is seen to be of great value (Matt.13:52). Jesus ends theLord’s prayer by affirming that the Kingdom belongs to God (Matt.6:13). TheKingdom advances in this age with great force (Matt.11:12). It advances by God’ssovereign activity and does so with out any need to adhere to the principles thatgovern the Kingdoms of this world (John 18:36).In conjunction with the preaching of the Kingdom Jesus and His disciples would healsick and diseased people (Matt 9:35, Luke 9:2). To be found as a member of theKingdom is a great privilege (Matt.11:11). Living under the reign of God is toexperience righteousness, peace and joy (Rom. 14:17).Knowledge of the Kingdom and how it works is a gift from God (Matt.13:11).The73
Kingdom requires its citizens to have compassion on others (Matt.18:33). In thepicture Jesus paints of final Judgment citizens of the Kingdom are portrayed aspeople whose lives were defined by their hospitality, compassion for the poor andcare for those in prison (Matt. 25:35-40).Obedience in the Kingdom requires personal sacrifice (Mark 9:47). In Mark 10:24Jesus teaches His disciples that it is hard for people who trust in wealth to enter intoHis Kingdom. Disciples of Christ are co-labourers with God in the extension of HisKingdom (Col 4:11). Disciples are to live lives worthy of citizenship in Jesus’Kingdom (1 Thes 2:12). In Acts God speaks about the Apostle Paul and says, “For Iwill show him how many things he must suffer for My names sake,” thus it followsthat to be a citizen of the Kingdom may require one to suffer (Acts 9:16).John’s Gospel moves away from the idea of the Kingdom of God and replaces it withthe idea of eternal life (Marshal 2004:581). John’s Gospel describes eternal life asconscious and intimate communion with God, thus God’s Kingdom includes disciplesin communion with God (John 17:3).As the literary analyses drew a contrast between the God of the Kingdom and pagangod’s it is worth noting how the Kingdom is at time portrayed over and against evil.When Jesus taught about the Kingdom of God He portrayed it as the reign of God,“through which evil is defeated (Bowden 2005:690).” The literary analyses showedthat the disciple can add the moral evil of idolatry to any given day by unnecessaryworry over material wealth. Thus the advancement of God’s Kingdom would see thismoral evil defeated.Marshall (2004:61) notes that the scriptures also use kingdom terminology to refer toSatan and his kingdom. Marshall then concludes that as Jesus is using Kingdomterminology it includes the implication that there is “an invasion and the recovery ofterritory and people from the enemy who controls them.” Jesus does at times usewar like terminology when He talks of delivering captives.Marshall (2004:61), rightly goes on to note that people are not portrayed as passivecaptives, but are “to some extent” willing to be captive. The positive response to74
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A BIBLICAL-THEOLOGICAL ANALYSIS OF
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ACKOWLEDGEMENTSI am eternally grate
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TABLE OF CONTENTSCHAPTER 1: Introdu
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6.2.5 Discipleship and Community…
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sinfulness and pushes people toward
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discourses in Matthew, is meant to
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Christian disciple and money was an
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NT text actually did occur and did
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to have used it as a source (France
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almost no evidence outside of the N
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addressed.Jesus says things in the
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The Jewish community was taxed very
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finding the origin and purpose of M
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instruction for the believing commu
Page 31 and 32: Matthew will have continued pertine
Page 33 and 34: Chapter 3Literary Analysis - Struct
Page 35 and 36: etween 6:19-24 and 7:1-11 that is c
Page 37 and 38: would not have ever found such a li
Page 39 and 40: and 7:7-11 are worth noting:a) Both
Page 41 and 42: appealing. He seems to at times ack
Page 43 and 44: three parts.While the literary appr
Page 45 and 46: Chapter 4Literary Analysis - Matthe
Page 47 and 48: common to a teacher like Jesus woul
Page 49 and 50: treasures would be, but agrees that
Page 51 and 52: Blomberg (1992:123) shows that the
Page 53 and 54: Talbert (2006:122) argues this by r
Page 55 and 56: for God’s kingdom, it is in a bad
Page 57 and 58: The statement that one cannot serve
Page 59 and 60: Chapter FiveLiterary Analysis - Mat
Page 61 and 62: Moses. Even more significant is tha
Page 63 and 64: ightly notes that humans are more v
Page 65 and 66: Secondly, Henry’s argument that o
Page 67 and 68: Perhaps the point is not to cast So
Page 69 and 70: The second reason related to this p
Page 71 and 72: the scriptures that even the great
Page 73 and 74: more than what one eats and wears.
Page 75 and 76: CHAPTER SIXTHEOLOGICAL MOTIFS OF MA
Page 77 and 78: 6:19-34 and that this chapter would
Page 79: It has now been established that Th
Page 83 and 84: “our Father,” i.e. the Father o
Page 85 and 86: It must be noted that the Father-So
Page 87 and 88: Matthew 25:31-36 presents Jesus as
Page 89 and 90: unanimous among scholars. These rea
Page 91 and 92: Unger and White (1985:171) note tha
Page 93 and 94: interdependent interpersonal relati
Page 95 and 96: examples of how a disciple may prov
Page 97 and 98: Chapter SevenConclusion7.1 Introduc
Page 99 and 100: the accumulation of wealth over and
Page 101 and 102: them. The historical analyses highl
Page 103 and 104: preparedness to give up monetary pu
Page 105 and 106: e for the benefit of the believing
Page 107 and 108: captivity to sin. The SOM itself wa
Page 109 and 110: APPENDIX ONETALBERTS FORMAL DIVISIO
Page 111 and 112: BIBLIOGRAPHYAchtemeier PJ, Green JB
Page 113 and 114: Clowney EP 1988. Church. In SB Ferg
Page 115 and 116: Massachusetts: Hendrickson Publishi
Page 117 and 118: Peter Laing Publishing.Lloyd-Jones
Page 119 and 120: 73-97.Smith KG 2008. Academic Writi
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