Kingdom Essay Sam

'The Kingdom of God is in the midst of you'

How far do you consider this to summarise the teaching of Jesus on the Kingdom of

God?

The Webmistress Comments:-

This title invites you to consider the eschatological issues in Jesus' teaching.

The proclamation of the kingdom is a major feature of the teaching of Jesus in the Synoptic Gospels, e.g. Mark 1 : 15, as against the epistles, where Jesus and his return are preached. But is this an (1) already present or future kingdom? What does it mean to say that the Kingdom of God is ‘at hand’? Many scholars, particularly (2) CH Dodd, would argue that in Jesus’ teaching he is showing us that the Kingdom of God has already arrived with no future crisis. This interpretation is called realised or present eschatology.

Sam's shown that he understands the demands of the title in the (1) first paragraph. He has referred to a key scholar (2), and has used technical terms effectively (3) to introduce the first view - realised eschatology.

It can be argued that through the gospels Jesus is shown to fulfil (OT) prophecies relating to the coming of the Kingdom of God. “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raise and the poor have good news brought to them.” (Matt. 11 : 5) Here Jesus appears to make a direct reference back to Isaiah 35 which looks forward to the Kingdom of God when “the eyes of the blind shall be opened, and the ears of the deaf unstopped; the lame shall leap like deer and the tongue of the speechless sing for joy” (vs5-6). It can be seen from this that the Kingdom of God had arrived; Jesus appeared to be saying that these were signs that the prophecies had been fulfilled and the kingdom was present.

Good use of OT context and Jewish Background to explore present eschatology in Jesus' teaching.

Furthermore, John the Baptist is described in both Matthew and Luke as Elijah, directly fulfilling messianic prophecies found in Isaiah which look forward to Elijah returning to herald the Messiah. These ‘signs of the kingdom’ appear to suggest that Jesus was telling everyone that ‘the kingdom is here’. CH Dodd and others would draw the same conclusion from the phrase regularly found in the synoptic gospels, that ‘the kingdom of God is at hand’ (Mark 1 : 15). He says in ‘The Parables of the Kingdom’ that “the eschatological Kingdom of God is proclaimed as a present fact, which men must recognise”.

Nice build-up of evidence.

Good use of scholarly quote.

The parables, a central source of eschatological teaching, also can interpreted by such scholars to show that the Kingdom had arrived. Many, such as the parable of the great feast, seem to show the doors of the Kingdom of heaven being flung wide open and judgement occurring now as people choose whether to go to the ‘feast’ or to part with God. This can also be seen in the parable of the wedding banquet (Mt 22) where those chosen refuse (the Chosen Jewish race) and they lose their place as the banquet is opened up to all.

I would have chosen the Lucan version of this parable, as many people would argue that the Matthaen version of the parable shows signs of later redaction.

However, there are parts of Jesus’ teaching which appear to show a distinct reference to a future event. “Truly I tell you, there are some standing here who will not taste death until they see that the kingdom of God has come in power.” (Mk 9 : 18) CH Dodd would translate this as meaning that the kingdom had already arrived but that it was not yet realised by his followers. Equally, he would respond to a phrase such as “your kingdom come” in the Lord’s Prayer as referring not to a future coming in this world but to “the transcendent order beyond time and space” (Parables of the kingdom - Dodd).

Sam now introduces another perspective of Jesus' teaching on the kingdom - traditional Jewish future eschatology.

He also demonstrates awareness of scholarly debate.

However, many scholars would interpret these parts as referring directly to a future event, i.e. God’s intervention has yet to happen. This is described as Future eschatology. They may refer to the Parable of the ten bridesmaids (Mt. 25) where there is distinct reference to a future event: “The kingdom of heaven will be like this”. The parable teaches Christians to be prepared for the coming of the kingdom, being alert for they do not know when it will arrive. There are other references throughout the Gospels, for instance in the parable of the sheep and the goats which describe and teach on a future event; a decisive intervention that is yet to come. In the parable of the sheep and the goats this decisive occurrence is the judgement of the nations where groups of people are separated and the righteous rewarded with the kingdom.

Style! Have a list of words to introduce contrasting points, so you don't get stuck with 'however'.

Beware! Jesus was preaching ro Jews, not 'Christians'.

Good choice of parables. Quotes from a good commentary, eg Fenton, could strengthen points made.

This typical Jewish view of judgement is linked with other expressions of Jewish eschatological thought in other parts of the gospels, in the arrival of God’s anointed on a throne with angels, ideas expressed frequently in inter-testamental literature. A characteristic of many of these passages is a sense of urgency, suggesting that the Kingdom of God was imminent. This idea was first explored by A. Schweitzer, who used examples such a the parable of the unjust steward to show that Jesus thought an immediate response was vital. This parable shows the necessity to respond immediately: it is a parable of crisis. The steward is praised for acting shrewdly and securing a good future for himself, reacting quickly to the immediate problem. It appears that Jesus is saying that people should act quickly and shrewdly because they have little time. Schweitzer used this theory in relation to many other passages, most particularly sections where the Kingdom of God is described as being “at hand” (e.g. Matt. 4 : 17: “Repent, for the kingdom of heaven is at hand). Dodd would have translated this as meaning that the kingdom had arrived and repentance was immediately necessary whereas Schweitzer would argue that this need for immediate repentance was due to Jesus’ belief that the kingdom was imminent and no time could be lost. Indeed, he even went on to suggest that Jesus thought it may be too late. That the kingdom was virtually upon them.

Examples are needed here. A good OT example would be Daniel Ch 7.

Refs. to scholars blurred here. Schweitzer did think that Jesus believed himself to be bringing about the eschaton (Last Day), but it was Dodd and Jeremias who presented this view of the tricky 'Crafty Steward' parable.

This is a good presentation of contrasting views.

This immediacy is found elsewhere in the New Testament, particularly in the letters of Paul. This can be noticed particularly in 1 Thessalonians 5 where Paul describes the coming of the kingdom as “a thief in the night”, very suddenly and, he suggests, very soon. This waiting relates directly to passages such as Mark 13 where Jesus describes his coming as “the beginning of the birth pangs” (v.8b) after clearly saying that “the end is still to come”. seems clear from these passages that the kingdom, whilst not fully arrived, is imminent. Nevertheless, there seem to be many distinct references to the arrival of something new throughout the Gospels.

1 Thessalonians is good passage to refer to , but points could be made more strongly. The letter is widely accepted as having been composed by Paul, and it predates the Gospels as we have them. That it presents a hope of future, climactic divine intervention is indisputable. It is also not unique (see 1 Corinthians 15). Sam might, therefore, have drawn the conclusion that such a view could hardly have arisen had not Jesus' own teaching contained elements of traditional future eschatology.

The origin of Mk 13 is unclear. I would not use it as an example of teaching going back to Jesus. It would take too long to justify!

Where Dodd and Schweitzer took opposite ends of the spectrum, scholars such as Jeremias extended what had already been said to form a new theory: inaugurated eschatology. He saw truth in many of Dodd’s ideas, where it seemed clear that Jesus was referring to an event which had already happened, but it was also clear to him that the last days had not yet reached fulfilment. Evidence for this is found not only in the Gospels but in practical issues such as the continuance of sin, war and hatred. The early church did not believe that the kingdom had (fully) arrived since Jewish concepts of the kingdom with the world in harmony with God had not been fulfilled; natural disasters were interpreted as creation in rebellion against God. Jeremias suggested that the Gospels show the dawning of a new age, but one which has a need for fulfilment in the future with a final judgement and decisive intervention. He saw the kingdom in the person of Jesus, in the hearts of believers and through the gift of the Holy Spirit but incomplete and still awaiting a final consummation. He looked to passages such as the rich man and Lazarus (Luke 16 : 19-31) to illustrate his ideas about judgement in relation to inaugurated eschatological concepts. This illustration of judgement is used by Jeremias to show the immediacy of the message; that response is vital since it is what is done now, such as helping the poor, that will determine the future. However, he maintained that there will be a final judgement on how they responded.

It was H Conzellman who first posited the theory of inaugurated eschatology, which is where Sam is (correctly) heading.

A reference to a passage such as Isa 11, where a description of the fulfilled kingdom of God on earth would be helpful here.

Good points would be strengthened with direct quotes from Jeremias.

The teaching of Jesus on the kingdom of God has been explored by many scholars, with two strands of tradition emerging which both claim to be primitive. One the one hand, scholars such as Dodd see the kingdom as present and complete with no future decisive intervention, and on the other, scholars such as Schweitzer and Wrede find Jesus looking forward to a future event, which is often seen as being imminent. It seems clear that some new age has dawned, with the coming of the Messiah and the giving of the Holy Spirit. However, the presence of evil on the earth and distinct references to a future judgement appear to suggest that this new age is not the kingdom of God, or at least not in its entirety. Certainly the verse from Luke 17 does not appear to summarise the teaching of Jesus on the kingdom of God, although in its reference to a new age it relates to many other passages. The need for immediate action is unequivocal, but whether this is due to an inaugurated kingdom or an imminent one does not seem as apparent.

Don't introduce new names at this stage - especially without direct quotes!

I'd have liked more on the giving of the Holy Spirit in this essay.

'The Kingdom of God is in the midst of you' How far do you consider this to summarise the teaching of Jesus on the Kingdom of God?	The Webmistress Comments:- This title invites you to consider the eschatological issues in Jesus' teaching.
The proclamation of the kingdom is a major feature of the teaching of Jesus in the Synoptic Gospels, e.g. Mark 1 : 15, as against the epistles, where Jesus and his return are preached. But is this an (1) already present or future kingdom? What does it mean to say that the Kingdom of God is ‘at hand’? Many scholars, particularly (2) CH Dodd, would argue that in Jesus’ teaching he is showing us that the Kingdom of God has already arrived with no future crisis. This interpretation is called realised or present eschatology.	Sam's shown that he understands the demands of the title in the (1) first paragraph. He has referred to a key scholar (2), and has used technical terms effectively (3) to introduce the first view - realised eschatology.
It can be argued that through the gospels Jesus is shown to fulfil (OT) prophecies relating to the coming of the Kingdom of God. “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raise and the poor have good news brought to them.” (Matt. 11 : 5) Here Jesus appears to make a direct reference back to Isaiah 35 which looks forward to the Kingdom of God when “the eyes of the blind shall be opened, and the ears of the deaf unstopped; the lame shall leap like deer and the tongue of the speechless sing for joy” (vs5-6). It can be seen from this that the Kingdom of God had arrived; Jesus appeared to be saying that these were signs that the prophecies had been fulfilled and the kingdom was present.	Good use of OT context and Jewish Background to explore present eschatology in Jesus' teaching.
Furthermore, John the Baptist is described in both Matthew and Luke as Elijah, directly fulfilling messianic prophecies found in Isaiah which look forward to Elijah returning to herald the Messiah. These ‘signs of the kingdom’ appear to suggest that Jesus was telling everyone that ‘the kingdom is here’. CH Dodd and others would draw the same conclusion from the phrase regularly found in the synoptic gospels, that ‘the kingdom of God is at hand’ (Mark 1 : 15). He says in ‘The Parables of the Kingdom’ that “the eschatological Kingdom of God is proclaimed as a present fact, which men must recognise”.	Nice build-up of evidence. Good use of scholarly quote.
The parables, a central source of eschatological teaching, also can interpreted by such scholars to show that the Kingdom had arrived. Many, such as the parable of the great feast, seem to show the doors of the Kingdom of heaven being flung wide open and judgement occurring now as people choose whether to go to the ‘feast’ or to part with God. This can also be seen in the parable of the wedding banquet (Mt 22) where those chosen refuse (the Chosen Jewish race) and they lose their place as the banquet is opened up to all.	I would have chosen the Lucan version of this parable, as many people would argue that the Matthaen version of the parable shows signs of later redaction.
However, there are parts of Jesus’ teaching which appear to show a distinct reference to a future event. “Truly I tell you, there are some standing here who will not taste death until they see that the kingdom of God has come in power.” (Mk 9 : 18) CH Dodd would translate this as meaning that the kingdom had already arrived but that it was not yet realised by his followers. Equally, he would respond to a phrase such as “your kingdom come” in the Lord’s Prayer as referring not to a future coming in this world but to “the transcendent order beyond time and space” (Parables of the kingdom - Dodd).	Sam now introduces another perspective of Jesus' teaching on the kingdom - traditional Jewish future eschatology. He also demonstrates awareness of scholarly debate.
However, many scholars would interpret these parts as referring directly to a future event, i.e. God’s intervention has yet to happen. This is described as Future eschatology. They may refer to the Parable of the ten bridesmaids (Mt. 25) where there is distinct reference to a future event: “The kingdom of heaven will be like this”. The parable teaches Christians to be prepared for the coming of the kingdom, being alert for they do not know when it will arrive. There are other references throughout the Gospels, for instance in the parable of the sheep and the goats which describe and teach on a future event; a decisive intervention that is yet to come. In the parable of the sheep and the goats this decisive occurrence is the judgement of the nations where groups of people are separated and the righteous rewarded with the kingdom.	Style! Have a list of words to introduce contrasting points, so you don't get stuck with 'however'. Beware! Jesus was preaching ro Jews, not 'Christians'. Good choice of parables. Quotes from a good commentary, eg Fenton, could strengthen points made.
This typical Jewish view of judgement is linked with other expressions of Jewish eschatological thought in other parts of the gospels, in the arrival of God’s anointed on a throne with angels, ideas expressed frequently in inter-testamental literature. A characteristic of many of these passages is a sense of urgency, suggesting that the Kingdom of God was imminent. This idea was first explored by A. Schweitzer, who used examples such a the parable of the unjust steward to show that Jesus thought an immediate response was vital. This parable shows the necessity to respond immediately: it is a parable of crisis. The steward is praised for acting shrewdly and securing a good future for himself, reacting quickly to the immediate problem. It appears that Jesus is saying that people should act quickly and shrewdly because they have little time. Schweitzer used this theory in relation to many other passages, most particularly sections where the Kingdom of God is described as being “at hand” (e.g. Matt. 4 : 17: “Repent, for the kingdom of heaven is at hand). Dodd would have translated this as meaning that the kingdom had arrived and repentance was immediately necessary whereas Schweitzer would argue that this need for immediate repentance was due to Jesus’ belief that the kingdom was imminent and no time could be lost. Indeed, he even went on to suggest that Jesus thought it may be too late. That the kingdom was virtually upon them.	Examples are needed here. A good OT example would be Daniel Ch 7. Refs. to scholars blurred here. Schweitzer did think that Jesus believed himself to be bringing about the eschaton (Last Day), but it was Dodd and Jeremias who presented this view of the tricky 'Crafty Steward' parable. This is a good presentation of contrasting views.
This immediacy is found elsewhere in the New Testament, particularly in the letters of Paul. This can be noticed particularly in 1 Thessalonians 5 where Paul describes the coming of the kingdom as “a thief in the night”, very suddenly and, he suggests, very soon. This waiting relates directly to passages such as Mark 13 where Jesus describes his coming as “the beginning of the birth pangs” (v.8b) after clearly saying that “the end is still to come”. seems clear from these passages that the kingdom, whilst not fully arrived, is imminent. Nevertheless, there seem to be many distinct references to the arrival of something new throughout the Gospels.	1 Thessalonians is good passage to refer to , but points could be made more strongly. The letter is widely accepted as having been composed by Paul, and it predates the Gospels as we have them. That it presents a hope of future, climactic divine intervention is indisputable. It is also not unique (see 1 Corinthians 15). Sam might, therefore, have drawn the conclusion that such a view could hardly have arisen had not Jesus' own teaching contained elements of traditional future eschatology. The origin of Mk 13 is unclear. I would not use it as an example of teaching going back to Jesus. It would take too long to justify!
Where Dodd and Schweitzer took opposite ends of the spectrum, scholars such as Jeremias extended what had already been said to form a new theory: inaugurated eschatology. He saw truth in many of Dodd’s ideas, where it seemed clear that Jesus was referring to an event which had already happened, but it was also clear to him that the last days had not yet reached fulfilment. Evidence for this is found not only in the Gospels but in practical issues such as the continuance of sin, war and hatred. The early church did not believe that the kingdom had (fully) arrived since Jewish concepts of the kingdom with the world in harmony with God had not been fulfilled; natural disasters were interpreted as creation in rebellion against God. Jeremias suggested that the Gospels show the dawning of a new age, but one which has a need for fulfilment in the future with a final judgement and decisive intervention. He saw the kingdom in the person of Jesus, in the hearts of believers and through the gift of the Holy Spirit but incomplete and still awaiting a final consummation. He looked to passages such as the rich man and Lazarus (Luke 16 : 19-31) to illustrate his ideas about judgement in relation to inaugurated eschatological concepts. This illustration of judgement is used by Jeremias to show the immediacy of the message; that response is vital since it is what is done now, such as helping the poor, that will determine the future. However, he maintained that there will be a final judgement on how they responded.	It was H Conzellman who first posited the theory of inaugurated eschatology, which is where Sam is (correctly) heading. A reference to a passage such as Isa 11, where a description of the fulfilled kingdom of God on earth would be helpful here. Good points would be strengthened with direct quotes from Jeremias.
The teaching of Jesus on the kingdom of God has been explored by many scholars, with two strands of tradition emerging which both claim to be primitive. One the one hand, scholars such as Dodd see the kingdom as present and complete with no future decisive intervention, and on the other, scholars such as Schweitzer and Wrede find Jesus looking forward to a future event, which is often seen as being imminent. It seems clear that some new age has dawned, with the coming of the Messiah and the giving of the Holy Spirit. However, the presence of evil on the earth and distinct references to a future judgement appear to suggest that this new age is not the kingdom of God, or at least not in its entirety. Certainly the verse from Luke 17 does not appear to summarise the teaching of Jesus on the kingdom of God, although in its reference to a new age it relates to many other passages. The need for immediate action is unequivocal, but whether this is due to an inaugurated kingdom or an imminent one does not seem as apparent.	Don't introduce new names at this stage - especially without direct quotes! I'd have liked more on the giving of the Holy Spirit in this essay.

General comments:- This is a well written, well structured essay by a strong candidate early in Year 12. The material is relevant, and largely focussed upon the title. The examiner will feel confident from the first paragraph that this candidate has a good understanding of the material, is aware of contrasting scholarly views on it, and can, to some extent, evaluate those views. Sam could have been bolder in his evaluations. If this essay were presented at the end of Yr 13, I think it would achieve 16-17 marks - an A/B borderline.

Sam could have strengthened this essay by (a) focussing his comments upon the most important elements of Jewish eschatology - resurrection, judgement, vindication and reward of the righteous and punishment of the wicked, and assessed to what extent he thought Jesus' teaching on these subjects indicated a present, future, or inaugurated perspective. In this context, he could have considered key passages such as Luke 10:8 and 11:20 as well as the question from John the Baptist's disciples.

(b) Firmer references to the work of scholars, by using quotes. If all else fails, use quotes from decent commentaries.

(c) I'd have like to see references to the work of N T Wright - who has suggested in his book, Jesus and the Victory of God. that Jesus saw his 'kingdom' very much in terms of the Servant of Isa Chs 40-62, - God suddenly visiting His Temple in order to extend His Kingdom beyond the realms of territory, Torah and Temple, (by which Jews defined 'Malkuth' Hb (Kingdom)), arguing that the primary work of establishing the Kingdom has been completed by Jesus, whilst pointing out that 'sin still stalked the world from Jerusalem to Gibraltar' - and leaving all of us 'in the air' as to whether he will argue for realized eschatology or not!

The Webmistress