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GOSPEL (OF THE KINGDOM) OF GOD

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  • Dennis Goffin
    ? Bruce, You say What I think the Gospel of God means in this particular line of Mark (early in that text, be it noted) is precisely what it says, and what
    Message 1 of 48 , Dec 29, 2010
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      ?
      Bruce,
      You say "What I think "the Gospel of God" means in this particular line of Mark (early in that text, be it noted) is precisely what it says, and what John the Baptist would have meant by it: the Good news about God is that God forgives, and that repentance accordingly saves. John (if we believe Mark, and even if we don't, it is probably relevant to what Mark says elsewhere) was pulling large crowds on the law or less this proposition: the chance to be forgiven, and thus cleansed of sin, and thus made fit for the Good Option which was going to appear very soon, along with a highly undesirable Bad Option."
      In my Bible, however, the phrase that I read is the gospel of the kingdom of God, a totally different proposition. This is what all the parables about the kingdom were about. What is the Good Option about, if it isn't about this? This, in my view, was the gospel regarding which John was calling for repentance. Both Jesus and John the Baptist thought they were in the endtime and that God was about to set up his kingdom on earth, just as Jesus taught his disciples to pray " Thy kingdom come, thy will be done on earth as it is done in heaven." This, for the Jews, meant a return for a righteous remnant, to the prelapsarian bliss enjoyed in the Garden of Eden, where righteousness would rule and sin would be abolished. Jerusalem and the temple would be totally purified and the nations of the world would acknowledge that the God of Israel was indeed the one and only Creator of the whole world and would accordingly, come to Jerusalem to worship Him in the temple. These events were expected to happen during the lifetime of Jesus's generation and the indication of that is found in Mark 13: 30. The gospels portray Jesus as heartbroken at God's failure to intervene. Just as happened with the Jehovah's Witnesses when their prediction that the end of the world would come in 1914 failed to materialise, they then had to find some reason to account for the failure of the prediction, so the same thing happened to the Aramaic speaking Yeshua Messianists, zealous for the Law, and the Hellenist Greek speaking Iesou Christians, when they had to find a reason why their charismatic leader had been so mistaken in his prediction and had even been subjected to the accursed death of being hung on a tree in the process. After scouring the scriptures they then came to believe that the death of Jesus was an atoning sacrifice on behalf of the righteous remnant of Israel, as a ransom for many, similar to the death of Eleazar during the Maccabean Revolt. This, in my book, is where the step change in beliefs about Jesus took place.

      Dennis
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      Dennis Goffin
      Chorleywood UK

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    • RSBrenchley@aol.com
      Message 48 of 48 , Jan 30, 2011
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        <<Ariel, D.T., A Survey of Coin Finds in Jerusalem,
        Liber Annuus 32, 1982, pp 273-326.

        Unless we have an old print copy in the pre-1985 stack here,
        the data for denarii in Jerusalem is out of reach
        just now, so, at least for the time being, I'll just shift to your
        view that there weren't that many around in the city.

        David M.>>

        I'm having trouble getting hold of it as well, so I'll have to go by
        memory, unfortunately. I did contact Ariel himself, but he's got nothing beyond
        a single paper copy. While it's not strictly on topic, I do have H Gitler's
        'A COMPARATIVE STUDY OF NUMISMATIC EVIDENCE FROM EXCAVATIONS IN JERUSALEM'
        (Liber Annuus 1996), which covers bronze coinage from the city. No
        imperial bronze is recorded from before the 4th Century, after the abolition of
        the provincial mints, and their replacement with imperial ones.

        Regards,

        Robert Brenchley
        Birmingham UK


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