2731(...continued)John). No, light is not afraid of darkness--in the face of light, darkness is dissipated. <strong>In</strong> theKingdom of God which Jesus announces and plants as a seed, humanity can find both its rightfulhome and its life enriched.Nolland comments that "The presence of the kingdom of God in the ministry of Jesus has apotency that belies its small-scale operation. <strong>In</strong> the end, because of this beginning, the wholeworld will be transformed." (2, p. 730) He adds on p. 731 that "...The end-time kingdom of Godwill come." But, we must ask, where is there anything said in either of these two comparisons /parables about the "end-time kingdom"? We think the comparison / parable speaks about thefuture, but not about the "end-time"!Fitzmyer likewise comments that "The Lucan parable compares the kingdom of God withleaven and alludes to its power to affect the whole lump of dough into which it is mixed (or'hidden'). The kingdom, once present in human history--even in a hidden way, cannot help butleaven the whole of it because of its characteristic active ingredients." (2, p. 1019)These two comparisons / parables must be taken seriously in any study of the teaching ofJesus concerning the future. Some scholars have held that Jesus expected the world to come toa sudden end in a few months, at the most in one or two years; and all sorts of views have beenheld concerning the belief that Jesus taught the sudden, apocalyptic coming of the Kingdom,bringing human history to a halt. Anyone who knows church history, especially American churchhistory, will be well-acquainted with the movements set in motion by William Miller in the 19thcentury, and continued in the work of the Seventh-Day Adventists, the Jehovah's Witnesses, andHerbert W. Armstrong--predicting the sudden coming of the Kingdom of God at various dates inthe 19th and 20th centuries. Today that way of viewing history has been continued in theteaching of "Dispensationalism," which holds that the "Rapture" and the "Second Coming ofJesus" are about to occur (see the enormous influence of the “Left Behind” series of books).But such views can hardly be squared with the teaching of these comparisons / parables.We agree with Marshall in his comment on them that "The presupposition that Jesus expected thekingdom to come suddenly and soon without any preparation leads to grave misinterpretation ofthe Synoptic material (p. 560).No, Jesus believed that in his life and teaching, and in what he was accomplishing throughhis sacrificial death, the Kingdom of God was actively at work, being planted in human history.And in spite of its tiny, seemingly insignificant beginnings, what he was beginning would becomea powerful, growing, unstoppable movement that would in time become a "tree"--not like thepowerful militaristic kingdoms of Assyria, or Babylon, or even Israel in its militaristic past (i.e.,mighty cedars or cypresses on a mountain-top, wielding great power and domineering authority)--but a Kingdom, nonetheless (even though more like a "vegetable-tree," in a garden), which wouldoffer haven, a spiritual home to the nations of the earth, and that would enrich--bring spiritualnourishment and blessings--to the nations and peoples of the earth (in accordance with thepromise given to Abram / Abraham in the Book of Genesis).1299(continued...)
2731(...continued)There should be no denying that this is what Jesus taught--and history has proven his viewto be remarkably true. The Christian movement, which had such tiny, inconspicuous beginningsin the ministry of Jesus, in spite of his being rejected by the Jewish leaders, and put to death atthe hand of the Romans, has become a world-wide movement, influencing peoples and nationsall across the earth, a movement that today, twenty centuries later, is still earth's most dynamic,hope-filled religious movement.Let the Roman officials consider this fact. They may fight against the Christian movement,and condemn its prominent leaders such as Paul to capital punishment. But just as the death ofJesus did not stop the movement he had started, neither will the death of his followers such asPaul. But why should they try to stop a movement, that obviously has such transforming power,and offers such hope to human history, without in any way being a threat to Rome or itsgovernment? Will Rome not be much wiser to join in with that movement, and share in itsblessings?<strong>13</strong>00
- Page 5: 2658(...continued)John 9:1-2 tells
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- Page 51 and 52: 2763the Kingdom of the God. 13:30 A
- Page 53 and 54: 2764Fitzmyer comments that this ver
- Page 55 and 56: 2766 276713.31 At this very hour ce
- Page 57 and 58: 2771 2772 2773 2774healings today a
- Page 59 and 60: 2776 2777because it is not possible
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