The Kingdom

Introduction

For the Past Year or 2 I’ve Spoken a Lot About the Kingdom

The Bible continually asserts God’s sovereignty and authority (1 Chr 29:11), emphasizing that Yahweh alone is the true God and that all human authority is delegated authority (Dan 5:21; Rom 13:1). Upon delivering Israel from Egypt, God made it known that he was their king (melek; Deut 33:5). When Israel insisted on a human king, God made clear that they were rejecting him as king (mālak; 1 Sam 8:7).

Although Israel did not always recognize God’s sovereign authority, even foreign kings would come to recognize the divine rule of God, not just over Israel, but all nations. After God humiliated Nebuchadnezzar, he confessed that Israel’s God has an everlasting dominion (שָׁלְטָן, šālṭān) that extends to all peoples and inhabitants of the earth (Dan 4:34–37). Following this confession, Daniel describes a coming day when the Son of Man will ride upon the clouds and receive all authority (שָׁלְטָן, šālṭān), glory, and a kingdom (Dan 7:13–14). Those who have recognized God’s authority desire to learn his ways (Psa 143:10), enjoy carrying out his will (Psa 40:8), and honor God through their covenant loyalty (Psa 103:21).

In the nt, the sovereign rule of God is revealed in the person and work of Jesus. God’s power and authority, embodied in Jesus, are clearly displayed—sometimes before a select few, and other times before large crowds. As Jesus expels demons, it is the result of the kingdom of God drawing near (Matt 12:28). The kingdom is the central message of the nt. It is portrayed as God’s sovereign rule, present in the ot law and embodied in Christ. During his earthly ministry, Jesus demonstrated the power and reality of God’s sovereignty and made the Father’s will his mission: “May your kingdom come, may your will be done on earth as it is in heaven” (Matt 6:10). By demonstrating obedience to the will of the Father, Jesus served as an example to those who would submit to the sovereignty of God. Jesus’ ministry also revealed the eschatological hope of humanity’s future. In the coming age, evil will be destroyed (Rev 19:17–21), heaven and earth will be made new (Rev 21), and Jesus will reign forever (Rev 11:15; compare Exod 15:18). He will be recognized as the “Lord of lords and King of kings” (Rev 17:14), and his kingdom will have no boundaries (Rev 11:15).

βασιλεία basileia kingdom - 162 Times in NT

βασιλεύω basileuō rule; reign; be king - 21 Times in NT

βασιλεύς basileus king - 115 Times in NT

KINGDOM OF GOD (also “kingdom of the Lord,” “kingdom of heaven”). Refers primarily to God’s kingly power exercised over creation and people.

Kingdom of God in the Old Testament and Jewish Thought

In the Old Testament, specific references to the kingdom of God are relatively rare and occur after the initiation of the Israelite monarchy. However, Martin Buber has argued that the Israelites understood the concept of God as king prior to the establishment of an Israelite monarchy. The notion of gods as kings was a basic belief for ancient Semites (Buber, Kingship of God, 48).

References to the Lord’s kingdom are found in Obadiah, Chronicles, Psalms, and Daniel. Additional kingship terms can be used to indicate the concept of God’s kingdom. For example, Psa 47:2 asserts that God bears the title “king.” God reigns as king (e.g., Psa 93:1; 96:10), He rules (e.g., Judg 8:23; Psa 22:28), He sits on a throne (e.g., 1 Kgs 22:19; Psa 103:19; Ezek 1:26–28), and He maintains a kingdom (e.g., Psa 45:6; 2 Kgs 19:15).

Three primary themes about God’s kingdom emerge in biblical and extrabiblical literature:

• the everlasting duration of the kingdom;

• its present and tangible aspects in the lives of the ancient Israelites;

• the belief in a future appearance of a superior and more comprehensive kingdom of God.

The Eternal Nature of God’s Kingdom

The idea of God’s everlasting kingdom appears several times throughout the Old Testament (e.g., Dan 2:44; Psa 145:11–13). Even foreign kings make statements about the Lord’s everlasting dominion (e.g., Dan 6:26). A similar motif is found in the extrabiblical book of Tobit, which says, “Blessed be God who lives forever, because his kingdom lasts throughout all ages” (Tob 13:1 NRSV).

The Historical Aspect of the Lord’s Kingdom

For the ancient Israelites, the kingdom of the Lord was real. It was experienced tangibly in their lives. This real and present nature of God’s kingdom was true in part because Israelite kings were the extension of God’s heavenly rule. Earthly kings sat on God’s throne (1 Chr 28:5; 29:23). Even blatant sinners—such as King Abijah—exercised God’s kingdom authority (2 Chr 13:1–8; 1 Kgs 15:1–3). The Davidic dynasty was closely associated with the everlasting kingdom of God (1 Chr 17:11–14). The reign of earthly rulers brought the attributes of the kingdom of heaven to Earth. Therefore, the people experienced righteousness, justice, deliverance, and redemption (Psa 72).

The Future Aspect of the Kingdom of God

The Lord reigned particularly over Israel (e.g., Isa 43:15), yet Scripture also says that God’s authority extends beyond Israel’s borders (e.g., Psa 103:19). The conviction that all nations were subject to the Lord’s rule needed to be reconciled with reality. It was apparent that not all nations were subject to Him, and even Israel was not in full submission to God’s reign. This experience led to the belief that God’s universal reign would happen at a future time.

The notion of a future comprehensive reign of God appears mainly in the prophetic books (e.g., Obad 21). Daniel the Prophet has a vision of the future in which “one like a son of man” would exercise the rule of an everlasting dynasty (Dan 7:13–14). People in peaceful relationship with God and one another are characteristics of this future kingdom (e.g., Zech 9:9–10; Zeph 3:14–20). The Targums of Isaiah also mention the future kingdom (24:23; 31:4; 40:9; 52:7).

In a few nonbiblical texts, the kingdom of God involves the future defeat of spiritual enemies by “God’s Elect One” (or messiah) when He sits on His throne of glory (e.g., 1 Enoch 55:4 foresees the judgment of Azazel, an evil demon or Satan; also see Lev 16:8, 26). Another passage says, “And then his kingdom will appear in his whole creation. And then the Devil will have an end” (Ascension of Moses 10:1). These writers look forward to the future establishment of God’s kingdom and the destruction of evil.

Jesus and the Kingdom of God in the Gospels

The arrival of the kingdom, discourse about who will (or will not) enter the kingdom, and descriptions of the kingdom are prominent in the Gospels. The kingdom of God is a major feature in the ministry of Jesus. Both his words and deeds convey different aspects of the kingdom theme. Jesus’ teachings about the kingdom reiterate many of the same ideas present in earlier Jewish thought. However, what is unique to Jesus’ teaching is the claim that the kingdom (in some sense) had actually arrived.

The Arrival of the Kingdom

John the Baptist is the first to preach about the arrival of the kingdom of God (Matt 3:2). John preaches a message of judgment and repentance. The kingdom was so near that Jesus claims that there are some with Him who would not die prior to witnessing its power (Mark 9:1). While Jesus’ message of the kingdom included elements of judgment and repentance, it also entailed the good news of salvation. Thus, Jesus preached the “gospel of the kingdom” (Matt 4:23; Luke 4:43 ESV).

Jesus’ healings and expulsions of demons are also directly linked to the kingdom of God (Luke 11:19–20). Jesus came to overthrow the Satanic opposition to God’s kingdom (Mark 3:22–27). By casting out demons, He was demonstrating the power and presence of the kingdom (Matt 12:28).

The Parables of the Kingdom

Jesus does not define the kingdom of God; He describes it only through parables. There are numerous parables in Matthew, Mark and Luke, which open with the phrase “the kingdom of God (or the kingdom of heaven) is like …” (e.g., Matt 13:31–32; Mark 4:26–29; 30–32; Luke 13:18–19, 20–21). Even some parables that do not specifically mention the kingdom of God teach about it. For example, the parable in Matthew 25:1–13 teaches about the kingdom of God. The parable that immediately follows (Matt 25:14–30) does not mention the kingdom, but has similar themes to the first parable. It, too, may be read as a teaching about the kingdom of God.

Many parables say that the kingdom is growing (Mark 4:26–29; 4:30–32; Matt 13:31–32, 33; Luke 13:18–19, 20–21). They teach that upon the discovery of the kingdom, a person experiences joy (Matt 13:44, 45–46). Further, they convey that God’s kingdom reign is a future reality (Matt 25:1–13; Luke 12:35–48; 19:11–27).

The Son of Man and the Kingdom of God

There is a connection between Jesus’ use of the phrase “son of man” and the kingdom of God. “Son of man” indicates Jesus’ earthly role (e.g., Luke 19:10) and describes His suffering and death (e.g., Mark 8:31; 10:45). This title also conveys His role in the future kingdom (e.g., Matt 16:28; 19:28; Mark 9:1; Ladd, A Theology, 147). Jesus identifies himself as the agent of God’s kingly rule (compare Dan 7:13–14).

Kingdom of God in Acts

In the Acts of the Apostles, the risen Jesus continues to teach His disciples about the kingdom of God (Acts 1:3). His disciples persist in their belief of a political or nationalistic kingdom for Israel (Acts 1:6). In Acts, the kingdom of God is often used as a synonym for the gospel or good news (Acts 8:12; 19:8).

Kingdom of God in Paul’s Letters

Paul does not discuss the kingdom of God to the same extent that Jesus did. However, the theme is present in his teaching. There are two notable aspects of Paul’s teaching about the kingdom.

1. In 1 Corinthians 15:23–24, Paul states that, at the Second Coming and at the resurrection of Christians, Jesus will hand the kingdom of God over to the Father after He has destroyed every other rule, authority and power. It is unclear from this passage whether there are two kingdoms—the kingdom of Christ and the kingdom of God. It is more likely that Paul understood both kingdoms to be one and the same and that he uses “kingdom” to describe Jesus’ rule. This is supported by the fact that when Paul speaks of Christ’s rule (1 Cor 15:25, 27) he borrows Old Testament language (Pss 8:6; 110:1) that describes the dominion of God (Vickers, “The Kingdom of God,” 55).

2. Paul teaches that the kingdom has both present and future dimensions.

a. The kingdom is a present blessing for those who have been delivered from the powers of darkness to the kingdom of Christ (Rom 14:17; 1 Cor 4:20; Col 1:13; Eph 5:5).

b. Those exhibiting a virtuous lifestyle will inherit the kingdom (1 Cor 6:9, 10; 15:50; Gal 5:21; 1 Thess 2:12; 2 Thess 1:5).

Kingdom of God in the General Letters

In Hebrews, the unshakable kingdom is the heavenly Jerusalem—a city yet to come (Heb 12:22–28). In 2 Peter 1:5–11, Christians are encouraged to cultivate certain virtues so that they may enter the everlasting kingdom of the Lord and Savior Jesus Christ.

Kingdom of God in Revelation

The kingdom of God is a main theme in Revelation (Rev 1:6, 9, 5:10; 11:17; 12:10; 19:6; 20:4; 22:5). Seven trumpets announce the final triumph of the kingdom of God and Christ: “the kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever” (Rev 11:15 NASB).

Kingdom of God in the Apostolic Fathers

In the writings of the Apostolic Fathers, the kingdom of God is similar to the New Testament concept. It is a present reality (Barnabas 4:13), yet there are elements that wait for completion (Ignatius, To the Philadelphians 3.3; To the Ephesians 16:1). Like Paul, Clement understands the kingdom of God to be the same as the kingdom of Christ (1 Clement 50:3). People cannot enter the kingdom by their own ability, but only through God’s power (Diognetus 9:1). Christ’s resurrection was a sign marking the arrival of the kingdom of God (1 Clement 42:3).

Wes McAdams’ Article

One of the most important themes of Jesus’ ministry is the theme of “kingdom.” Matthew uses the phrase, “kingdom of heaven,” while Mark and Luke prefer the term, “kingdom of God.” Almost everything Jesus taught revolved around the idea of the kingdom, but many of us really don’t understand the significance of Jesus’ “kingdom” teaching. Here are some things that might help us understand what Jesus means when he teaches about the kingdom of God.

The Promise of a Kingdom

The Hebrew prophets, who lived long before Jesus, promised that a special kind of kingdom would one day be set up on the earth. Daniel said (2:44-45),

The God of heaven will set up a kingdom that shall never be destroyed, nor shall the kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever.

Other prophets, like Micah (see chapter 4), said it would be a kingdom made up of a remnant of the tribes of Israel, as well as people from every nation on the earth. God would gather up all the afflicted people of the earth, like a shepherd gathers his sheep, and rule over them.

Isaiah said (11:3-5) of the King whom God would anoint to reign over this kingdom,

He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt of his waist, and faithfulness the belt of his loins.

This God-anointed king would bring about a never-ending era of peace and prosperity to all the people over whom he reigned. These were the sorts of promises God had made to his people about the coming kingdom:

Enthrone a perfect shepherd to do God’s willGather up the dispersed tribes of IsraelBring an end to the kingdoms that were filled with violence and injusticeWelcome people of every foreign nation into the kingdomUsher in a final and never-ending era of peace and prosperity

This is what it meant to expect the Messiah (God’s anointed King). This is what it meant to look for the “kingdom of God” or “kingdom of heaven.”

The False Expectations

Sadly, we often tend to think Jesus’ contemporaries had completely misguided ideas about the kingdom and the Messiah. The truth is, the Jews of Jesus’ day were right about what God was going to bring about, they were just wrong about how he would bring it about. The Jews thought the anointed King would establish God’s reign in the same way Rome’s generals established Caesar’s reign all over the earth. The kingdom of Rome reigned over the earth because Caesar killed and conquered everyone who stood opposed to him.

This is the way every kingdom seemed to be set up and established, why would God’s kingdom be any different? They expected God would appoint a strong Jewish leader, who would lead faithful and zealous Jews on a military campaign, overthrowing the forces of Rome and establishing Jerusalem as the new center of the world.

There would be peace and prosperity on the earth because all of the evil and wicked people would be put to death by the sword of the Messiah. The whole world would follow the Law of Moses and worship YHWH, the God of Abraham, Isaac, and Jacob.

The Teachings of Jesus the King

When Jesus came announcing the kingdom of God that the prophets had foretold, people were anxious to hear his take on the kingdom. Jesus primarily taught about the kingdom in parables and these parables must be read in the context of the Jewish hopes and expectations. Consider the parables in Matthew 13, where Jesus taught the following ideas:

Sower – You must have the right sort of heart to be able to receive the teaching about the kingdom and remain faithful to the King for the long journey ahead.Weeds – The age of the Messiah will begin even while the age of evil still continues, with sons of the evil one and sons of the kingdom growing side by side in the world until the end of the age.Leaven and Mustard Seed – The kingdom isn’t going to come about all of a sudden, but will start slowly and grow gradually until it fills the whole earth.Treasure and Pearl – The kingdom is worth searching for and selling everything in order to possess.

But perhaps the most helpful parable is one I have often overlooked. Jesus said at the end of this section of parables, “Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old” (Matthew 13:52). I think what Jesus means is that if someone is going to understand the kingdom of heaven, they will have to combine the old treasures (the promises of the prophets) with the new treasures (the things he was revealing and disclosing to them).

Unfortunately, I think many of us today tend to be good about bringing out what is “new,” but often ignore what is “old.”

The Kingdom of God

Jesus has, is, and will bring the kingdom about which the prophets spoke. He didn’t set up this kingdom by killing others, but by allowing himself to be killed; and he told his followers if they wanted to be part of this kingdom, they would have to accept the same sort of fate, taking up their cross and following him.

This kingdom was established not by war or violence, the way other kingdoms are established, but through meekness and self-giving love. It is a kingdom that started like a tiny mustard seed, has been growing for 2,000 years, and will eventually take over the entire earth. The meek, as Jesus said, will one day inherit the earth (Matthew 5:5).

Someday evil will be completely vanquished. The angels will be sent to gather out of the kingdom all of the evil-doers to face judgment. All that will be left will be the sons and daughters of the kingdom, left to enjoy the reign and rule of God forever and ever, and “shine like the sun in the kingdom of their Father” (Matthew 13:43).