ASSEMBLIES OF GOD GRADUATE SCHOOL OF THEOLOGY

AN ORAL REPORT, SUMMARY, AND CRITIQUE OF 2 SYNOPTIC GOSPELS (THE

NEED FOR THE KINGDOM AND THE KINGDOM OF GOD), A PAULINE LETTER

(THE PERSON OF CHRIST), JAMES FROM GEORGE E. LADD AND CHAPTER 19

AND 20 OF KAISER C. WALTER JR

A RESEARCH ASSIGNMENT SUBMITTED TO DR. ANDRÉA D. SNAVELY IN

PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR BIB 502 NEW TESTAMENT

GENRES AND ISSUES

BY

JEFFERY AYEMBILLA

LOME, TOGO

JUNE 2024
 2 SNOPTIC GOSPELS

The Need of the Kingdom: The World and Humanity

Ladd asserts that Jesus' ministry, initiated after his baptism by John the Baptist,

centered on proclaiming the Kingdom of God, as detailed in the Gospels of Mark, Matthew,

and Luke. This proclamation must be understood within the context of eschatological

dualism, a concept rooted in Old Testament prophecy and later Jewish literature, contrasting

the present age of sin and evil with a future age of divine redemption. Jesus' message

emphasized the imminent arrival of this new age, marked by the Kingdom of God, where the

current order would be transformed into a redeemed existence free from sin, death, and

suffering. This dualistic worldview, shared by both Jesus and Paul, underpins the expectation

of a radical divine intervention, culminating in resurrection, judgment, and the establishment

of an eternal, righteous kingdom on earth.

Ladd further states that the concept of Satan in the Synoptic Gospels portrays him as a

supernatural evil spirit leading a host of demons, opposing God's redemptive purpose. Satan's

authority over the world, recognized but not questioned by Jesus, reflects a cosmic struggle

between the Kingdom of God and the kingdom of evil. This understanding originates from

Old Testament depictions of a heavenly host and is expanded in intertestamental Judaism.

The New Testament emphasizes Satan's role in tempting Jesus and influencing individuals,

such as Judas and Peter, to thwart God's plan. Demons, as evil supernatural beings, manifest

their power through possessions, which Jesus casted out with authority, showcasing his

messianic mission to rescue humanity from satanic bondage. The author continued that this

struggle between good and evil is central to the theology of the Kingdom of God, making it

essential to understand the demonic in the context of Jesus' teachings. Despite modern

skepticism, the belief in demonic influence reflects a deeper acknowledgment of evil's

personal and organized nature, highlighting the need for redemption.

 Jesus viewed the world as God's good creation, aligning with Hebrew thought rather

than Greek dualism, which deemed the material world inherently evil. He frequently used

nature to illustrate divine care and saw humanity as valuable, despite living in a world ruled

by Satan. Jesus did not preach world-denial or asceticism, instead emphasizing trust in God's

provision and the importance of prioritizing spiritual over material wealth. Humans, while

sinful and in need of repentance, can become God's children. Jesus' teachings underscore the

necessity of a relationship with God for true fulfillment, portraying humanity's ultimate worth

in terms of this divine connection and the ultimate need for the kingdom of God.

The Kingdom of God

Ladd further asserts that modern scholars largely agrees that the central message of Jesus was

the Kingdom of God. Jesus' ministry, as depicted in the Gospels, focuses on proclaiming its

nearness and urging repentance. Interpretations of the Kingdom vary: early views equated it

with the church, while liberal theology saw it as embodying ethical teachings like God's

Fatherhood and human brotherhood. Some scholars, following Johannes Weiss and Albert

Schweitzer, emphasized its future, eschatological nature. However, many contemporary

scholars, such as C. H. Dodd and Joachim Jeremias, view the Kingdom as both present and

future, with Jesus' ministry marking its initiation and expecting its imminent consummation.

Dispensationalists distinguish between the Kingdom of God and the Kingdom of Heaven,

relating the latter to a future earthly rule promised to Israel. Overall, the Kingdom is seen as

God's reign, beginning with Jesus and awaiting final fulfillment.

Although the Old Testament does not explicitly mention the "Kingdom of God," the

authors says that the concept is integral to prophetic writings, depicting God as both the

present King and the future sovereign ruler. This dual emphasis reveals a vision where God

must manifest His kingship fully in the world. Prophets anticipated a future kingdom,

sometimes seen as an earthly, Davidic rule, and at other times as an apocalyptic, transcendent
realm. Jewish apocalyptic literature and the Qumran community held eschatological hopes,

focusing on God’s ultimate intervention in history. Rabbinic Judaism viewed God's kingdom

as His sovereign rule through the Law, fully realized at the end of the age. The Zealots sought

to hasten the Kingdom through revolutionary means, blending political and religious motives.

Overall, the Kingdom of God in Jewish thought varied but consistently anticipated divine

action to establish His reign.

Ladd continues that scholars debates the basic meaning of basileia tou theou

("Kingdom of God"), with many viewing it as the eschatological final order, making it

challenging to reconcile its future and present aspects. The Hebrew term malkut, however,

emphasizes God's reign or dominion, a concept prevalent in late Judaism and the Old

Testament. The Kingdom meaning as God's rule or sovereignty aligns with passages in the

Gospels where basileia is translated as "kingship" or "kingly power", the author asserts. This

understanding helps address the Gospel depiction of the Kingdom as both future and present,

reflecting the dual nature of God's reign as both established and yet to be fully realized.

The phrase "Kingdom of Heaven(s)," used exclusively in Matthew, is a Semitic idiom

synonymous with "Kingdom of God," reflecting the divine reign rather than the specific

name of God. Jesus' teaching reveals the Kingdom as both a present reality and a future

eschatological hope, breaking from Jewish tradition which viewed the Kingdom solely in

terms of Israel. Jesus proclaimed the Kingdom's present manifestation through his casting out

of demons and working of miracles, signifying God's kingly power overcoming Satan. This

present reality of the Kingdom coexists with the anticipation of its full realization at the end

of the age, creating a dynamic tension between the "already" and "not yet" aspects of God's

reign. Jesus' mission, therefore, inaugurated the Kingdom by introducing divine power into

human history, anticipating its ultimate consummation.

The New Life in Christ

The summation of this chapter is the union with Christ through his death and

resurrection, the indwelling of Christ in the Spirit, and the blessing of eternal life all describe

the same reality for the person of faith. This new life involves a cognitive element illuminated

by the Holy Spirit, although it doesn't imply higher intellectual faculties. Instead, it signifies a

renewed mind and spirit that are now in fellowship with God. This renewed state, described

as the quickening of the human spirit, indicates that while the body remains mortal and

subject to death, the spirit is alive through righteousness. The internal transformation brought

about by Christ is not a complete overhaul of human personality but rather a reorientation of

will and consciousness toward God, enabling the believer to fulfill the Law's highest

demands.

The practical outworking of this new life in Christ is characterized by tension between

the indicative (what has been accomplished in principle) and the imperative (how this should

manifest in practice). Believers, having died to sin and the old self, must actively put to death

the deeds of the body and live according to the Spirit. This involves rejecting sinful behaviors

and walking in newness of life, under the guidance of the Holy Spirit. Despite having

crucified the flesh in principle, the believer must continually manage the tension between the

flesh and the Spirit. This ongoing struggle requires vigilance and constant reliance on the

Spirit to prevent the flesh from asserting dominance, highlighting that the Christian life is

marked by continual growth and resistance against temptation.

James

The Epistle of James, one of the seven "Catholic" or universal letters in the New

Testament, has sparked diverse scholarly debates regarding its authorship and dating.

Traditionally, it was considered one of the earliest New Testament writings, attributed to

James, the brother of Jesus. This view emphasized the book's Jewish characteristics and its
alignment with Old Testament and Jewish Hellenistic literature. However, modern

scholarship often disputes this, with some like A. E. Barnett suggesting a later date around

A.D. 125-150 and questioning its Jewish origin. Despite this, there is strong evidence

supporting its Jewish-Christian context, and notable conservative scholars argue convincingly

for the traditional Jacobean authorship. The letter is seen as a practical guide aimed at

encouraging Jewish Christians facing oppression, with a focus on moral conduct and the

imminent return of Christ, rather than a detailed theological exposition.

James emphasizes practical Christianity, addressing issues like temptation, the nature

of faith, and the responsibilities of Christians. He rejects the notion that God tempts humans

to sin, instead placing the responsibility on individuals' desires. James's depiction of faith and

works appears to contradict Paul's doctrine of justification by faith, but a deeper analysis

reveals that they address different concerns: Paul counters Jewish legalism, while James

combats dead orthodoxy. For James, faith without works is dead, highlighting that true faith

manifests in loving actions and obedience to the "royal law" of loving one's neighbor. The

epistle provides valuable insights into early Christian ethics and community life, stressing the

importance of practical deeds over mere belief, and the anticipation of Christ's return as a

motivation for righteous living.

2 CHAPTER FROM KAISER’S BOOK

Chapter 15: The promise plan and the Kingdom of God

The first three Gospels—Matthew, Mark, and Luke—are known as the Synoptic

Gospels due to their similar structure, content, and tone, in contrast to John's Gospel. This

term, coined by J.J. Griesbach in 1774, reflects their ability to "see together" the story of

Jesus. Historically, efforts such as Tatian's second-century Diatessaron have aimed to

harmonize these accounts. While Matthew, Mark, and Luke focus on Jesus' Galilean

ministry, John emphasizes his work in Judah and Jerusalem. The Gospels' origins and
interrelationships raise questions about their composition, influenced by the Holy Spirit and

possibly shared written sources. Our study begins with Mark's Gospel, traditionally attributed

to John Mark, who, according to early sources like Papias and Justin Martyr, documented

Peter's recollections. Mark's association with key figures like Paul, Barnabas, and Peter, and

his eventual redemption in Paul's eyes, underscores his significant role in early Christian

history.

The Gospel of Mark presents Jesus’ life as a fulfillment of God’s promise-plan,

emphasizing that He came to serve and give His life as a ransom for many (Mark 10:45).

Unlike traditional biographies, Mark's Gospel is a tract designed to lead readers to recognize

Jesus as the promised Messiah. Mark divides his narrative into two parts: Jesus' ministry and

His Passion Week, culminating in His death and resurrection. Although previously

undervalued, Mark is now seen as the earliest Gospel, influencing Matthew and Luke. Mark

uniquely calls itself a "gospel" and focuses on Jesus’ public ministry, emphasizing His power

and authority through miracles. Central to Mark's message is the purpose of Jesus' sacrificial

death, foreshadowed by Old Testament allusions and fulfilled as a ransom for humanity,

addressing the "Messianic Secret" by highlighting Jesus’ mission of redemption rather than

earthly kingship.

The Gospel of Matthew, traditionally believed to be written by Levi (Matthew)

himself, a former tax collector, is directed primarily towards a Jewish audience familiar with

the Old Testament. The structure of the Gospel centers around five major teaching sections

focusing on the sayings of Jesus. The concept of the Kingdom of Heaven is woven

throughout Matthew's Gospel. This kingdom refers to both the present and future reign of

God. It began with Jesus' ministry and will ultimately encompass the entire universe.

According to Matthew, the Kingdom is established through Jesus' teachings, acts of healing,

and his power to forgive sins.

 Another key theme is the fulfillment of Old Testament prophecies. Matthew

frequently references the Old Testament to show how Jesus embodies the prophesied

Messiah. The Gospel emphasizes that Jesus doesn't come to abolish the Law of Moses, but

rather clarifies its true meaning. He highlights the spiritual intent of the Law over strict

adherence to rituals. Matthew portrays Jesus as unique, emphasizing both his full humanity

and divinity. Jesus possesses power over nature, demons, and even sin. While the concept of

the Church isn't explicitly developed, themes within the Gospel suggest its future

establishment. Interestingly, the Gospel seems to prioritize the Jewish mission initially, but

also hints at the eventual inclusion of Gentiles into the Kingdom of God.

Chapter 20: The promise Plan and the Gospel of the Kingdom

The Gospel of John, 1, 2, 3 John, and Revelation are all believed to be written by John

the Apostle. John emphasizes Jesus throughout his writings, using the name "Jesus" more

than any other New Testament author. John's purpose is to convince readers that Jesus is the

Messiah, the Son of God. In his Gospel, John uses seven signs or miracles and seven "I am"

sayings of Jesus to build the case for Jesus' messiahship. The Gospel is then divided into two

halves, with the first half focusing on Jesus' signs and teachings and the second half focusing

on the Last Supper, Jesus' crucifixion and resurrection, and his post-resurrection appearances.

John the Apostle emphasizes Jesus' dual nature as both God and human. John uses the

term "Logos" to refer to Jesus, signifying a divine being who existed eternally with God and

was instrumental in creation. John also argues that Jesus fulfills the Jewish prophecy of the

Messiah. Throughout his Gospel, John highlights various instances where Jesus identifies

himself with the Messiah, either directly or through his actions and teachings. John even

includes the confessions of others who recognize Jesus as the Messiah. This theme of Jesus as

the Messiah is further reinforced in John's epistles and Revelation.

 John emphasizes Jesus' dual titles throughout his writings. Jesus is portrayed as the

Son of Man, highlighting his humanity and earthly ministry, his coming suffering and future

glory. John also uniquely emphasizes Jesus' divinity by calling him the Son of God, using the

term "only begotten" to stress his unique relationship with the Father. Additionally, John uses

the imagery of the "Lamb of God" to connect Jesus to the sacrificial lamb of the Passover and

Isaiah's prophecy of the suffering servant. John's Gospel is filled with the concept of

witnessing, with Jesus himself, the Father, the Holy Spirit, John the Baptist, the disciples,

Scripture, and even Jesus' works all serving as witnesses to his identity as the Messiah.

The Gospel of John introduces the Holy Spirit at Jesus' baptism and associates it with

regeneration. John the Baptist is the first to witness to Jesus, and Jesus promises another

counselor, the Holy Spirit, who will come after his glorification. The Holy Spirit is described

as the "Spirit of truth" who will guide the disciples into all truth and reveal more about Jesus.

John's epistles emphasize love for other believers as a sign of loving God. John warns against

false teachers and emphasizes that Jesus came in the flesh.

The book of Revelation was written by John on the island of Patmos. It is a prophecy

filled with symbolism and allusions to the Old Testament. The book assures believers that

God is in control and will ultimately triumph over evil. Jesus Christ is the central figure of the

book, and his eventual reign is promised. The book also emphasizes the importance of

worshipping God alone.

This passage discusses the binding of Satan and the concept of two resurrections in

the book of Revelation. The author argues that the binding of Satan described in Revelation

20 happens after the second coming of Christ. There is a difference between the limitations

placed on Satan during the gospel age and his complete halt in the Apocalypse. The author

also argues that there are two physical resurrections in Revelation 20, separated by a
thousand years. This contradicts the view that the first resurrection is spiritual and the second

is physical.

General Critique

The summary presented offers a glimpse into a few key writings, but its scope is

limited. The vast majority of the New Testament remains unexplored, potentially containing

perspectives not covered here.