Index:
I Introduction:
1.1 Understanding the Kingdom of God in the New Testament
1.2 First Century Jewish Expectations
1.3 Jesus’ establishment of the Kingdom
1.4 Present Reality
1.5 Future Hope
Kingdom of God Part II
2.1 The Kingdom and the Church
2.1.1 The Kingdom is something different from the church
Classical dispensationalism
Pragmatic ecclesiology
2.1.2 The Kingdom is the Church
2.1.3 The Kingdom is wider than the church
2.1.4 The church is the present experience of the eschatological reality of the Kingdom
2.1.5 The church is the earthly embassy of the heavenly reality of the kingdom
Kingdom of God Part III
Mission
Calling
Salom
Salvation
Repentance
Abundance
Love, Grace & Faith
Deliverance
Mission through the Holy Spirit
IV Conclusion
I Introduction:
1.1 Understanding the Kingdom of God in the New Testament:
The Kingdom of God is a term used interchangeably with Kingdom of Heaven in the Synoptic Gospels. It isn't kingdom as in a place; it's kingdom as in kingship, as in sovereignty, as in rule. It is referred to 36 times in the book of Matthew alone.
Some premillennialist interpreters believe that "Kingdom of Heaven" refers to the millennial kingdom of God, while "Kingdom of God" refers to His universal reign. However, most interpreters, including many premillennialists, believe that there is no basis for such a distinction.
Historian H. G. Wells wrote: "This doctrine of the Kingdom of Heaven, which was the main teaching of Jesus, and which plays so small a part in the Christian creeds, is certainly one of the most revolutionary doctrines that ever stirred and changed human thought."
Jesus Seminar scholars have translated the phrase "Kingdom of God" as "God's imperial rule", or sometimes "God's domain", to better grasp its sense in today's language.
Jesus’ teaching that we find in Mathew and Mark’s Gospel are the following:
“Repent for the Kingdom of heaven is near!” (Mathew 4:17)
“The time is fulfilled and the Kingdom of God is near. Repent and believe the gospel!” (Mark 1:15)
The word "kingdom," however, is so inextricably woven into crucial biblical texts (for example, Mark 1:14-15) that we can hardly find an adequate substitute. It has three facets of meaning: the authority of a superior power (dominion), the area over which one rules (realm), and the relationship between ruler and subjects (allegiance). It is rather a tone of mind (Luke 17:20-21). It stands for an influence which must permeate men's minds if they would be one with Him and attain to His ideals.
Few modern evangelical scholars since George E. Ladd view the concept of the Kingdom of God as pertaining in its realm exclusively to the heart of believers, where the commandments of God are proclaimed, heard and observed.
However, there are fewer consensuses on what the Kingdom of God actually means. Unfortunately, it can be observed that very often NT scholars and theologians import their own agenda into studies on the Kingdom of God and seek to mould the Kingdom of God into their own theological project. For example, those with more conservative political outlooks may seek to emphasize the Kingdom of God as purely futuristic and other-worldly, whilst radicals might emphasize the Kingdom of God as a project for political change in this world.
Potential candidates for the Kingdom of Heaven may come from any country, class or social grade. The lack of material wealth, worldly wisdom or physical beauty is by no means a barrier to admission to the Kingdom of Heaven. (Matthew 8:11, Luke 18:16-17, Matthew 21:31, Matthew 19:23-24, 1 Timothy 2:3-4)
1.2 First Century Jewish Expectations:
Jesus' use of "Kingdom of God" language can be contrasted with that of the first century CE Jewish revolutionaries who believed that the Kingdom was a political reality, that would come about by the violent overthrow of Roman rule and its replacement by a Jewish theocracy. The Dead Sea Scrolls and other writings of the time show that the Jews wanted a Messiah, leader. Some even expected two Messiahs -- a kingly one and a priestly one. The messianic hopes were speculative and of great variety. The overall theme was that God would intervene and restore the Jewish nation to greatness.
Into this climate -- eager but vague expectations of God-ordained intervention -- John and Jesus preached the nearness of God's kingdom. "The kingdom of God has come near you," Jesus told his disciples to say after they healed the sick (Matthew 10:7). The nearness of the kingdom was proclaimed by the 12 apostles and the 70 or 72 "others" (Luke 10:9, 11).
1.3 Jesus’ establishment of the Kingdom:
Jesus identified his mission, ministry, and message with the inauguration of the kingdom of God. After His baptism by John the Baptist, Jesus entered upon the ministry of proclaiming the Kingdom of God. Mark describes the initiation of this ministry with these words, “Now after John was arrested, Jesus came into Galilee, preaching the gospel of God and saying, ‘the time is fulfilled and the Kingdom of God is in Hand.’ ” (Mark 1:14-15). Mathew summarises Jesus’ ministry with the words, “He went about all Galilee, teaching in their synagogues and preaching the gospel of the Kingdom, and healing every disease and every infirmity among the people” (Mathew 4:23). Luke records an incident in Nazareth when Jesus read a prophecy about the coming of one anointed by the Spirit of the Lord who would proclaim the coming of the acceptable year of the Lord, and then announced, “Today this scripture has been fulfilled in your hearing” (Luke 4:18-21).
The reported activity of Jesus in healing diseases, driving out demons, teaching a new ethic for living, and offering a new hope in God to the poor, is understood to be a demonstration of that Kingdom in action. He demonstrated, by faultless obedience, the true meaning of its immutable laws and then he secured for all believers the right to enter the Kingdom, by paying the penalty for their sins (disobedience) with his own blood. By His sinless life, and through His miracles, He also demonstrated what the Kingdom of Heaven would be like. To those who accept his offer of salvation God has granted the matchless privilege of becoming Heirs of the Kingdom, 'joint heirs with Christ i.e. the eternal heritage of all who place their faith in the Lord Jesus Christ. (Romans 8:16-18, James 2:5, Luke 12:32, Luke 22:29-30, Daniel 7:27)
"The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19: To preach the acceptable year of the Lord." Luke 4:18-19
"Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 1 John 3:1-2
Later he commissioned his followers to go into the entire world and to preach the Good News, the Gospel of the Kingdom of God. (Mark 1:14-15, Matthew 4:23, Luke 4:43, Acts 8:12, Acts 19:8, Acts 28:30-31)
1.4 Mystery of the Kingdom:
1.4.1 Present Reality:
The present fulfilment of the Kingdom was treated by Jesus as a provisional foretaste of a greater, future reality. In Mathew 12:28 Jesus replies to the accusation that he is expelling demons under the power of Satan by affirming:
“But if I cast out demons by the Spirit of God, then the Kingdom of God has already taken you”.
Similarly, Paul, in one of the few explicit references that he makes to the Kingdom of God affirms,
“For the Kingdom of God is demonstrated not in the idle talk but with power”. (1 Corinthians 4:20)
In the Olivet prophecy, Jesus announced that the kingdom would come after certain signs and apocalyptic events. But some of Jesus' teachings and parables explain that the kingdom does not come in a dramatic way. The seed grows quietly (Mark 4:26-29); the kingdom starts as small as a mustard seed (verses 30-32) and is hidden like yeast (Matthew 13:33). These parables suggest that the kingdom is a reality before it comes in a powerful and dramatic way. In addition to being a future reality, it has reality right now.
Luke 16:16 replaces the first part of the verse with "the good news of the kingdom of God is being preached." This variation suggests that the kingdom's advance in this age is, for practical purposes, roughly equivalent to its proclamation. The Kingdom exists and is being preached.
Taken too far, however, the concept of the Kingdom of God as a present reality results in theological difficulties. To begin with, it eliminates the cosmic dimension of God’s rule, as it is very difficult to defend that God’s rule in all its fullness is already present in the world. Hence, we are reduced to an individualistic religion, whereby the Kingdom of God is experienced as a reality only in the lives of individuals. Taken, to its extreme it results in prosperity theology, where Christians are believed to be immune to poverty, disease and natural disaster, because they reap all the benefits of the Kingdom now.
1.4.2 Future Hope:
Other passages in the NT point to the Kingdom of God as a future hope. Possibly, one of the clearest passages in this respect is Mathew 26:29
“I tell you; from now on I will not drink of this fruit of the vine until that day when I drink it new with you in my Father's kingdom”
“When you pray, say: Hallowed be your name, your Kingdom come" (Luke 11:2).
“Blessed are the poor in spirit, for theirs is the Kingdom of heaven.”
“Blessed are those who are persecuted because of righteousness, for theirs is the Kingdom of Heaven.” (Matthew 5:3, 10, 12).
The poor in spirit and the persecuted await their future "reward in heaven” implies of a future hope in the Kingdom of Heaven. Other passages suggest that people "enter the Kingdom" on a future "day" of judgment (Matthew 7:21-23, Luke 13:22-30). The weeds will be removed (Matthew 13:24-30). Jesus gave the parable of Ten Minas because some people thought the kingdom would become powerful right away (Luke 19:11).
In the Olivet prophecy, Jesus described dramatic events that would come before his return in power. Shortly before his crucifixion, Jesus looked forward to a kingdom in the future (Matthew 26:29). Paul speaks several times of "inheriting the kingdom of God" as a future experience (1 Corinthians 6:9, 10; 15:50; Galatians 5:21; Ephesians 5:5). When Paul wants to focus on the present manifestation of the kingdom, he tends either to introduce the term "justice" or "righteousness" along with "kingdom" (Romans 14:17) or in place of it (Romans 1:17; for the close association of the kingdom and the justice of God, Mathew 6:33), or (alternatively) to connect the kingdom with Jesus Christ rather than God the Father (Colossians 1:13).
However to stress the Kingdom of God as a future hope is also problematic. Not only it fails to do justice to those passages which emphasize the present reality of the Kingdom of God, it also may result in an escapists’ eschatology, where Christians abandon any concern for the present world waiting for Jesus to return. Critics of Christianity, notably Marxists, have accused the church of teaching the poor to acquiesce to their suffering whilst “for the pie in the sky when you die”
Inaugurated Eschatology
Hence, many scholars, notably GE Ladd among evangelicals, have suggested an inaugurated eschatology whereby the Kingdom was inaugurated through the ministry of Jesus, but will only reach its consummation at the parousia, which has become a technical theological term for the second coming of Christ.
This is also known as the “now, not yet” tension. The Kingdom is both here now, yet at the same time not yet here in all its fullness. The Christian life is therefore lived in a tension between the joy and the hope provided by those benefits of the Kingdom of God which we experience now, and the suffering and frustration we experience due to the fact that the Kingdom of God has not been manifested in all its fullness. Max Turner emphasises that the Holy Spirit is the cause of this eschatological tension. Because we have the Spirit we experience some of the benefits of the Kingdom of God now, however the Holy Spirit is also the guarantee that we can trust in God that there is more to come. Observe the following passages:
“For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us. For the creation eagerly waits for the revelation of the sons of God. For the creation was subjected to futility--not willingly but because of God who subjected it--in hope that the creation itself will also be set free from the bondage of decay into the glorious freedom of God's children. For we know that the whole creation groans and suffers together until now. Not only this, but we ourselves also, who have the first fruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? But if we hope for what we do not see, we eagerly wait for it with endurance”. (Romans 8:16-26)
“And when you heard the word of truth (the gospel of your salvation)--when you believed in Christ you were marked with the seal of the promised Holy Spirit, who is the down payment of our inheritance, until the redemption of God's own possession, to the praise of his glory”. (Ephesians 1:13-14)
Note that both the concepts of “first fruits” and “down payment” refer to the idea of receiving something now as a promise/hope of receiving much more in the future.
Kingdom of God Part II
2.1 The Kingdom and the Church:
The word in the Greek language that is translated "church" in English is ekklesia. It is derived from two root words in Greek and literally means "called out" or "called from." "Congregation" or "assembly" expresses the meaning in New Testament usage.
In Roman Catholic theology, the Kingdom of God refers to the Church. Protestants, however, believe that the Church is the instrument by which the Kingdom is manifested, but is not synonymous with the Kingdom itself.
Jesus said, after casting out demons, "If I drive out demons by the Spirit of God, then the kingdom of God has come upon you" (Matthew 12:28, Luke 11:20). The kingdom is here, he said, and the proof is in the exorcisms. And this proof continues in the church today, because the church is doing even greater works than Jesus did (John 14:12). The kingdom of God, by the power of the Holy Spirit, is continuing to demonstrate its authoritative power over the rule of Satan which is in the world.
When some Pharisees asked Jesus when the kingdom would come (Luke 17:21), Jesus replied, “The Kingdom of God is within (among) you” (similar to what he said to Nicodemus). Jesus demonstrated the Kingdom by teaching and performing miracles among the Pharisees. His Kingdom is within the world today, too, and just as the kingdom was present in the ministry of Jesus, it is present in the ministry of his church as we cast out demons and preach the gospel. We can truthfully say, the kingdom of God is among us.
Our next stage in reflecting on the nature of the Kingdom of God is to seek to understand different forms of relating the Kingdom and the Church.
2.1.1 The Kingdom is something different from the church
Some quite odd bedfellows are linked in this belief that the kingdom and the church are different entities
Classical dispensationalism
As seen already, classical dispensationalism separated the church from the Kingdom in that the kingdom was seen to be for Israel. Therefore, from this perspective, the church is a separate entity, distinguished from the kingdom by its openness to Gentiles.
Liberal NT Scholarship
Much liberal NT scholarship separated the kingdom from the church because it believed that Jesus never intended to establish the church, his teaching was about the kingdom. Material about the church was later added on after the early Christians perceived that Jesus was delaying to return, and therefore they started to focus more on the institutional nature of the church.
Pragmatic ecclesiology
Many evangelicals, especially those with a low ecclesiology, have tended to present the church as a means towards an end, notably the kingdom. Hence Steve Chalke and Alan Mann in their controversial book The Lost Message of Jesus suggest that our christology teaches us that Jesus focused on the kingdom, this should determine our missiology, which should in turn determine our ecclesiology. Therefore, the church exists and is structured so as to establish the Kingdom.
A limit of this perspective is that not all of the biblical material can be used to reduce the church to a functional level. Paul's lofty language of the church as the body of Christ, and the presence of the church in the new heaven and the new earth, suggest that the church cannot be reduced to a means towards an end.
2.1.2 The Kingdom is the Church
At the other extreme there are those who simply suggest a straight association between the kingdom and the church. This was particularly popular in post-Constantine catholic theology, in which Augustine was very influential. According to this perspective, God's rule is established through the presence of the church in the world (this is the millennium where Christ rules over earth) and is mediated through the pope, who is Christ's representative on earth.
A certain similarity to this thinking can be identified in many evangelical churches that emphasise the growth of their membership and the development of their denomination that this becomes synonymous with their purpose.
One problem with this perspective is that it limits God's action in the world to where the church is present. There is little openness to the possibility that God's Spirit may be present in the world outside of the church.
Because of the problems with these extreme perspectives, there have been attempts to seek to maintain both a closer association between the kingdom and the church, and at the same time keep them as distinct concepts.
2.1.3 The Kingdom is wider than the church
One possibility is to suggest that whilst the church is part of the kingdom, the kingdom itself is something wider than the church. John Bright states that whilst the church consists of "the people of the Kingdom" the church should not be identified with the Kingdom. The wider nature of the kingdom will come because kingdom values and the purposes of God for the world transcend the boundaries of the church. This, however, does not answer the thorny question of whether one needs to be part of the body of Christ to experience the Kingdom.
2.1.4 The church is the present experience of the eschatological reality of the Kingdom
Another way of looking at this idea is to relate the church/kingdom distinction to the now/not yet tension in the Kingdom. From this perspective, the kingdom in its fullness is a future reality but which is experienced and mediated to us in the present through the church.
2.1.5 The church is the earthly embassy of the heavenly reality of the kingdom
From this perspective, the kingdom is essentially of heaven, and the church becomes the outpost of the kingdom on earth. In 2 Corinthians 5 Christians are referred to as Christ's ambassadors, therefore, the kingdom is represented on earth through the church.
Conclusion
Much of the confusion surrounds this teaching is the diffusion concerning the definition of both kingdom and the church. Evangelicals operating with a low ecclesiology will tend to think in terms of local church and pragmatic local church issues and will, hopefully, not be able to relate this to the kingdom. In comparison those with a higher ecclesiology will tend to move closer to equating church and kingdom.
One way out of this impasse is to distinguish the church as the body of Christ, which eschatologically will be equivalent to the kingdom, from the local expressions of this body, which will have a much narrower focus than the kingdom.
Kingdom of God Part III
Mission:
According to Pentecostal Mission and Social Concern (Brussels Statement April 1999) the church’s mission is proclamation and demonstration of life in its fullness, available through the person of Jesus, to represent the Kingdom of God. Therefore reaching, planting, training and touching the hurting, hungry, oppressed, and lost.
The Kingdom of God refers to the changed state of heart or mind (metanoia) within Christians (Luke 17:20-21), emphasizing the spiritual nature of The Kingdom of God, "The Kingdom of Heaven is within (or among) you." This is the Primary strategy of Mission to bring a change in the life of those inside and outside the Church.
The mission of the church is to all people because all have been created in the image of God (Gen. 1:26-27). Because God bestows human dignity on all people, everyone, regardless of their status in life, deserves the church’s full attention.
Calling:
The kingdom announcement demands a decision. It is a call to action -- a call that not everyone has ears to hear (Mark 4:10-12, Matthew 13:11). Calling is a vast phenomenon according to the Scripture. According to Ephesians 4:11, it is for the people of God within the Church to function as apostles, prophets, evangelists, pastors and teachers. Recognizing one’s call for the mission is vital for the Kingdom of God, because it is similar to the law of economics as “right man for the right job”. The Mission of the Church as a whole is to follow the Great Commission.
“All authority in Heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptising them in the name of the Father and of the Son and the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Mathew 28: 18-20).
Therefore mission at the present age means to establish the Kingdom of God with the principles and teaching of Jesus. This requires to identify and implement one’s call in life.
Salom:
Salom is a combination of salvation, healing, wholeness, completeness, abundance and holiness. These are pillars for the Kingdom of God. The Purpose of Mission Work is to teach and demonstrate these among nations. This is the mission strategy of Jesus and the same is the need of the time. Mission should be focused on brining the lost ones into the Kingdom of God; to bring them in the reign of Jehovah Salom (God of peace).
Salvation:
The kingdom is closely connected with salvation -- the kingdom would not be worth preaching if salvation is not a part of it. Salvation is a present-tense reality as well as a promise of future blessings. To enter the kingdom requires a radical transformation in which the rule of God is established in human lives through repentance ant faith (Mk. 1:15; Matt. 18:1-4). Such a response to the message of the King and the subsequent change of life means 'being saved' or `born again' (Eph. 2:8-10; John 3:3. It is the Church’s mission to teach the people about salvation so as to allow them to become the heirs of the Kingdom.
Repentance:
When Jesus talked about the kingdom, he didn't emphasize its physical blessings or clarify its chronology. He focused instead on what people should do to be part of it. Tax collectors and prostitutes enter the kingdom of God, Jesus said (Matthew 21:31), and they do it by believing a message about righteousness and repentance (verse 32) and by doing what the Father wants (verses 28-31). We enter the kingdom at the same time as we respond to God with faith and allegiance. In Mark 10, a man wanted to inherit eternal life, and Jesus said he should keep the commandments (Mark 10:17-19). Jesus added another command: He told him to give up all his possessions for the heavenly treasure (verse 21). Jesus commented to the disciples, "How hard it is for the rich to enter the kingdom of God!" (verse 23).
Thus the first step towards the Kingdom of God is through repentance. Therefore mission of the church is to teach people to repent and confess from their iniquities and transgressions and sins. The entry requires giving up the life style influenced by Satan and entering into a life style introduced by Jesus. The example of the difficulty for rich man not entering the Kingdom of God implies that worldly riches and desires are barriers to entry into the Kingdom of God.
Furthermore as in Luke 15:07, Jesus says, “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety nine righteous persons who do not need to repent.” Jesus seeks that all should repent for He does not intend destruction for His people. Therefore there is a celebration as a new entrant comes to His Kingdom to rest as a heir.
Abundance:
The Kingdom of God is an abundant Kingdom. It is abundant in His grace, peace and mercy. It is a Kingdom with unspeakable joy and Father’s AGAPE love. It has His unconditional love that is same for all His creation.
“The knowledge of the secrets of the Kingdom of Heaven has been given to you, but not to them. Whoever has will be given more and he will have abundance.” (Mathew 13:11-12)
Love, Grace & Faith:
The moral imperatives that Jesus identifies in his ethics, such as love, mercy, peace, justice, respect of persons, and generosity are not prescriptions of law. They are descriptions of grace. The mission of the church is to give visible evidence of the kingdom and its ethics within its own community and in its ministry to the world. Love is the law of the kingdom of God. Love is much more than an emotion. It must be demonstrated in an act. God the Father demonstrated love in giving his Son. Jesus demonstrated love in his acts of compassion, healing and forgiveness of sin.
Deliverance:
Mathew 12:28 “But if I drive out demons by the Spirit of God, then the Kingdom of God has come upon you.” The Mission of the Church is to release the oppressed and possessed by the powers of darkness.
Mission through the Holy Spirit:
According to Pentecostal Mission and Social Concern (Belgium, May 27-30, 1998). “Under the Spirit's leadership, and as we begin the 21st century, the time has come to reaffirm and clarify the biblical and theological grounds on which a holistic approach to ministry and mission is supported. This affirmation will empower us to rise to the full potential the Lord of the Harvest has ordained.”
The Pentecostal narrative in Acts is integrally connected to the kingdom of God and mission of Jesus. The experience of the Holy Spirit and the eschatological hope in the return of Jesus Christ were the two energizing realities that inspired and shaped early church mission and in turn, the twentieth century Pentecostal movement, with a zeal for global evangelism. The connection derived from Acts between church mission, the empowerment of the Spirit and the eschatological hope provides a theological vantage point from which to view a biblically-based integrated understanding of evangelism and social concern in action. While the gospels focused on the activity of the Holy Spirit in the life of Jesus, the Acts described the activity of the Holy Spirit in the early church. The same Holy Spirit that had anointed and empowered Jesus of Nazareth was outpoured to empower the disciples to enable the church to continue Jesus' mission ministry and message; to do ‘all that Jesus began to do and to teach’ (Acts 1:1). In the power of the Holy Spirit the early church, following the example of Jesus, proclaimed the Good news of God’s redemptive reign in Christ. Miracles, signs and wonders were performed and acts of compassion were practiced in response to human need. The established social and religious orders were challenged and economic racial and cultural barriers within the community of faith were over come in a demonstration of the reconciling power of God’s reign. If the same way, Spirit-filled believers in every age and in every nation can expect to proclaim and demonstrate the transforming power of the gospel to the peoples of the world.
IV Conclusion:
The kingdom of God means, then, the ruling of God in our hearts; it means those principles which separate us off from the kingdom of the world and the devil; it means the benign sway of grace; it means the Church as that Divine institution whereby we may make sure of attaining the spirit of Christ and so win that ultimate kingdom of God where He reigns without end in "the holy city, the New Jerusalem, coming down out of heaven from God" (Revelation21:2). It is therefore a Spiritual Kingdom into which only those born of the Spirit of the Most High may enter. And these will enter by the divinely appointed way, which is by faith in Jesus Christ who is the only begotten Son of Yahweh, the Almighty God of Israel. No other means of entry is possible.
The Kingdom of God is a Kingdom of Power, divine power, holy power, and purifying power. Unlike the gimmick manifestations of Satanic power, which can only dazzle, delude and destroy mankind, the Power of God moves like a mighty soul-cleansing river bringing life, peace and health wherever it goes. Heirs of the Kingdom are expectantly waiting for Yahweh to again demonstrate that kind of power - Apostolic power - Emmanuel's Power; power that will take the Gospel of the Kingdom to every household, hamlet and hut in the world. (Matthew 24:14, Luke 10:19, Luke 24:49, 1 Corinthians 2:4-5, Acts 1:8, 1 Corinthians 4:19-20)
I Introduction:
1.1 Understanding the Kingdom of God in the New Testament
1.2 First Century Jewish Expectations
1.3 Jesus’ establishment of the Kingdom
1.4 Present Reality
1.5 Future Hope
Kingdom of God Part II
2.1 The Kingdom and the Church
2.1.1 The Kingdom is something different from the church
Classical dispensationalism
Pragmatic ecclesiology
2.1.2 The Kingdom is the Church
2.1.3 The Kingdom is wider than the church
2.1.4 The church is the present experience of the eschatological reality of the Kingdom
2.1.5 The church is the earthly embassy of the heavenly reality of the kingdom
Kingdom of God Part III
Mission
Calling
Salom
Salvation
Repentance
Abundance
Love, Grace & Faith
Deliverance
Mission through the Holy Spirit
IV Conclusion
I Introduction:
1.1 Understanding the Kingdom of God in the New Testament:
The Kingdom of God is a term used interchangeably with Kingdom of Heaven in the Synoptic Gospels. It isn't kingdom as in a place; it's kingdom as in kingship, as in sovereignty, as in rule. It is referred to 36 times in the book of Matthew alone.
Some premillennialist interpreters believe that "Kingdom of Heaven" refers to the millennial kingdom of God, while "Kingdom of God" refers to His universal reign. However, most interpreters, including many premillennialists, believe that there is no basis for such a distinction.
Historian H. G. Wells wrote: "This doctrine of the Kingdom of Heaven, which was the main teaching of Jesus, and which plays so small a part in the Christian creeds, is certainly one of the most revolutionary doctrines that ever stirred and changed human thought."
Jesus Seminar scholars have translated the phrase "Kingdom of God" as "God's imperial rule", or sometimes "God's domain", to better grasp its sense in today's language.
Jesus’ teaching that we find in Mathew and Mark’s Gospel are the following:
“Repent for the Kingdom of heaven is near!” (Mathew 4:17)
“The time is fulfilled and the Kingdom of God is near. Repent and believe the gospel!” (Mark 1:15)
The word "kingdom," however, is so inextricably woven into crucial biblical texts (for example, Mark 1:14-15) that we can hardly find an adequate substitute. It has three facets of meaning: the authority of a superior power (dominion), the area over which one rules (realm), and the relationship between ruler and subjects (allegiance). It is rather a tone of mind (Luke 17:20-21). It stands for an influence which must permeate men's minds if they would be one with Him and attain to His ideals.
Few modern evangelical scholars since George E. Ladd view the concept of the Kingdom of God as pertaining in its realm exclusively to the heart of believers, where the commandments of God are proclaimed, heard and observed.
However, there are fewer consensuses on what the Kingdom of God actually means. Unfortunately, it can be observed that very often NT scholars and theologians import their own agenda into studies on the Kingdom of God and seek to mould the Kingdom of God into their own theological project. For example, those with more conservative political outlooks may seek to emphasize the Kingdom of God as purely futuristic and other-worldly, whilst radicals might emphasize the Kingdom of God as a project for political change in this world.
Potential candidates for the Kingdom of Heaven may come from any country, class or social grade. The lack of material wealth, worldly wisdom or physical beauty is by no means a barrier to admission to the Kingdom of Heaven. (Matthew 8:11, Luke 18:16-17, Matthew 21:31, Matthew 19:23-24, 1 Timothy 2:3-4)
1.2 First Century Jewish Expectations:
Jesus' use of "Kingdom of God" language can be contrasted with that of the first century CE Jewish revolutionaries who believed that the Kingdom was a political reality, that would come about by the violent overthrow of Roman rule and its replacement by a Jewish theocracy. The Dead Sea Scrolls and other writings of the time show that the Jews wanted a Messiah, leader. Some even expected two Messiahs -- a kingly one and a priestly one. The messianic hopes were speculative and of great variety. The overall theme was that God would intervene and restore the Jewish nation to greatness.
Into this climate -- eager but vague expectations of God-ordained intervention -- John and Jesus preached the nearness of God's kingdom. "The kingdom of God has come near you," Jesus told his disciples to say after they healed the sick (Matthew 10:7). The nearness of the kingdom was proclaimed by the 12 apostles and the 70 or 72 "others" (Luke 10:9, 11).
1.3 Jesus’ establishment of the Kingdom:
Jesus identified his mission, ministry, and message with the inauguration of the kingdom of God. After His baptism by John the Baptist, Jesus entered upon the ministry of proclaiming the Kingdom of God. Mark describes the initiation of this ministry with these words, “Now after John was arrested, Jesus came into Galilee, preaching the gospel of God and saying, ‘the time is fulfilled and the Kingdom of God is in Hand.’ ” (Mark 1:14-15). Mathew summarises Jesus’ ministry with the words, “He went about all Galilee, teaching in their synagogues and preaching the gospel of the Kingdom, and healing every disease and every infirmity among the people” (Mathew 4:23). Luke records an incident in Nazareth when Jesus read a prophecy about the coming of one anointed by the Spirit of the Lord who would proclaim the coming of the acceptable year of the Lord, and then announced, “Today this scripture has been fulfilled in your hearing” (Luke 4:18-21).
The reported activity of Jesus in healing diseases, driving out demons, teaching a new ethic for living, and offering a new hope in God to the poor, is understood to be a demonstration of that Kingdom in action. He demonstrated, by faultless obedience, the true meaning of its immutable laws and then he secured for all believers the right to enter the Kingdom, by paying the penalty for their sins (disobedience) with his own blood. By His sinless life, and through His miracles, He also demonstrated what the Kingdom of Heaven would be like. To those who accept his offer of salvation God has granted the matchless privilege of becoming Heirs of the Kingdom, 'joint heirs with Christ i.e. the eternal heritage of all who place their faith in the Lord Jesus Christ. (Romans 8:16-18, James 2:5, Luke 12:32, Luke 22:29-30, Daniel 7:27)
"The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19: To preach the acceptable year of the Lord." Luke 4:18-19
"Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 1 John 3:1-2
Later he commissioned his followers to go into the entire world and to preach the Good News, the Gospel of the Kingdom of God. (Mark 1:14-15, Matthew 4:23, Luke 4:43, Acts 8:12, Acts 19:8, Acts 28:30-31)
1.4 Mystery of the Kingdom:
1.4.1 Present Reality:
The present fulfilment of the Kingdom was treated by Jesus as a provisional foretaste of a greater, future reality. In Mathew 12:28 Jesus replies to the accusation that he is expelling demons under the power of Satan by affirming:
“But if I cast out demons by the Spirit of God, then the Kingdom of God has already taken you”.
Similarly, Paul, in one of the few explicit references that he makes to the Kingdom of God affirms,
“For the Kingdom of God is demonstrated not in the idle talk but with power”. (1 Corinthians 4:20)
In the Olivet prophecy, Jesus announced that the kingdom would come after certain signs and apocalyptic events. But some of Jesus' teachings and parables explain that the kingdom does not come in a dramatic way. The seed grows quietly (Mark 4:26-29); the kingdom starts as small as a mustard seed (verses 30-32) and is hidden like yeast (Matthew 13:33). These parables suggest that the kingdom is a reality before it comes in a powerful and dramatic way. In addition to being a future reality, it has reality right now.
Luke 16:16 replaces the first part of the verse with "the good news of the kingdom of God is being preached." This variation suggests that the kingdom's advance in this age is, for practical purposes, roughly equivalent to its proclamation. The Kingdom exists and is being preached.
Taken too far, however, the concept of the Kingdom of God as a present reality results in theological difficulties. To begin with, it eliminates the cosmic dimension of God’s rule, as it is very difficult to defend that God’s rule in all its fullness is already present in the world. Hence, we are reduced to an individualistic religion, whereby the Kingdom of God is experienced as a reality only in the lives of individuals. Taken, to its extreme it results in prosperity theology, where Christians are believed to be immune to poverty, disease and natural disaster, because they reap all the benefits of the Kingdom now.
1.4.2 Future Hope:
Other passages in the NT point to the Kingdom of God as a future hope. Possibly, one of the clearest passages in this respect is Mathew 26:29
“I tell you; from now on I will not drink of this fruit of the vine until that day when I drink it new with you in my Father's kingdom”
“When you pray, say: Hallowed be your name, your Kingdom come" (Luke 11:2).
“Blessed are the poor in spirit, for theirs is the Kingdom of heaven.”
“Blessed are those who are persecuted because of righteousness, for theirs is the Kingdom of Heaven.” (Matthew 5:3, 10, 12).
The poor in spirit and the persecuted await their future "reward in heaven” implies of a future hope in the Kingdom of Heaven. Other passages suggest that people "enter the Kingdom" on a future "day" of judgment (Matthew 7:21-23, Luke 13:22-30). The weeds will be removed (Matthew 13:24-30). Jesus gave the parable of Ten Minas because some people thought the kingdom would become powerful right away (Luke 19:11).
In the Olivet prophecy, Jesus described dramatic events that would come before his return in power. Shortly before his crucifixion, Jesus looked forward to a kingdom in the future (Matthew 26:29). Paul speaks several times of "inheriting the kingdom of God" as a future experience (1 Corinthians 6:9, 10; 15:50; Galatians 5:21; Ephesians 5:5). When Paul wants to focus on the present manifestation of the kingdom, he tends either to introduce the term "justice" or "righteousness" along with "kingdom" (Romans 14:17) or in place of it (Romans 1:17; for the close association of the kingdom and the justice of God, Mathew 6:33), or (alternatively) to connect the kingdom with Jesus Christ rather than God the Father (Colossians 1:13).
However to stress the Kingdom of God as a future hope is also problematic. Not only it fails to do justice to those passages which emphasize the present reality of the Kingdom of God, it also may result in an escapists’ eschatology, where Christians abandon any concern for the present world waiting for Jesus to return. Critics of Christianity, notably Marxists, have accused the church of teaching the poor to acquiesce to their suffering whilst “for the pie in the sky when you die”
Inaugurated Eschatology
Hence, many scholars, notably GE Ladd among evangelicals, have suggested an inaugurated eschatology whereby the Kingdom was inaugurated through the ministry of Jesus, but will only reach its consummation at the parousia, which has become a technical theological term for the second coming of Christ.
This is also known as the “now, not yet” tension. The Kingdom is both here now, yet at the same time not yet here in all its fullness. The Christian life is therefore lived in a tension between the joy and the hope provided by those benefits of the Kingdom of God which we experience now, and the suffering and frustration we experience due to the fact that the Kingdom of God has not been manifested in all its fullness. Max Turner emphasises that the Holy Spirit is the cause of this eschatological tension. Because we have the Spirit we experience some of the benefits of the Kingdom of God now, however the Holy Spirit is also the guarantee that we can trust in God that there is more to come. Observe the following passages:
“For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us. For the creation eagerly waits for the revelation of the sons of God. For the creation was subjected to futility--not willingly but because of God who subjected it--in hope that the creation itself will also be set free from the bondage of decay into the glorious freedom of God's children. For we know that the whole creation groans and suffers together until now. Not only this, but we ourselves also, who have the first fruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? But if we hope for what we do not see, we eagerly wait for it with endurance”. (Romans 8:16-26)
“And when you heard the word of truth (the gospel of your salvation)--when you believed in Christ you were marked with the seal of the promised Holy Spirit, who is the down payment of our inheritance, until the redemption of God's own possession, to the praise of his glory”. (Ephesians 1:13-14)
Note that both the concepts of “first fruits” and “down payment” refer to the idea of receiving something now as a promise/hope of receiving much more in the future.
Kingdom of God Part II
2.1 The Kingdom and the Church:
The word in the Greek language that is translated "church" in English is ekklesia. It is derived from two root words in Greek and literally means "called out" or "called from." "Congregation" or "assembly" expresses the meaning in New Testament usage.
In Roman Catholic theology, the Kingdom of God refers to the Church. Protestants, however, believe that the Church is the instrument by which the Kingdom is manifested, but is not synonymous with the Kingdom itself.
Jesus said, after casting out demons, "If I drive out demons by the Spirit of God, then the kingdom of God has come upon you" (Matthew 12:28, Luke 11:20). The kingdom is here, he said, and the proof is in the exorcisms. And this proof continues in the church today, because the church is doing even greater works than Jesus did (John 14:12). The kingdom of God, by the power of the Holy Spirit, is continuing to demonstrate its authoritative power over the rule of Satan which is in the world.
When some Pharisees asked Jesus when the kingdom would come (Luke 17:21), Jesus replied, “The Kingdom of God is within (among) you” (similar to what he said to Nicodemus). Jesus demonstrated the Kingdom by teaching and performing miracles among the Pharisees. His Kingdom is within the world today, too, and just as the kingdom was present in the ministry of Jesus, it is present in the ministry of his church as we cast out demons and preach the gospel. We can truthfully say, the kingdom of God is among us.
Our next stage in reflecting on the nature of the Kingdom of God is to seek to understand different forms of relating the Kingdom and the Church.
2.1.1 The Kingdom is something different from the church
Some quite odd bedfellows are linked in this belief that the kingdom and the church are different entities
Classical dispensationalism
As seen already, classical dispensationalism separated the church from the Kingdom in that the kingdom was seen to be for Israel. Therefore, from this perspective, the church is a separate entity, distinguished from the kingdom by its openness to Gentiles.
Liberal NT Scholarship
Much liberal NT scholarship separated the kingdom from the church because it believed that Jesus never intended to establish the church, his teaching was about the kingdom. Material about the church was later added on after the early Christians perceived that Jesus was delaying to return, and therefore they started to focus more on the institutional nature of the church.
Pragmatic ecclesiology
Many evangelicals, especially those with a low ecclesiology, have tended to present the church as a means towards an end, notably the kingdom. Hence Steve Chalke and Alan Mann in their controversial book The Lost Message of Jesus suggest that our christology teaches us that Jesus focused on the kingdom, this should determine our missiology, which should in turn determine our ecclesiology. Therefore, the church exists and is structured so as to establish the Kingdom.
A limit of this perspective is that not all of the biblical material can be used to reduce the church to a functional level. Paul's lofty language of the church as the body of Christ, and the presence of the church in the new heaven and the new earth, suggest that the church cannot be reduced to a means towards an end.
2.1.2 The Kingdom is the Church
At the other extreme there are those who simply suggest a straight association between the kingdom and the church. This was particularly popular in post-Constantine catholic theology, in which Augustine was very influential. According to this perspective, God's rule is established through the presence of the church in the world (this is the millennium where Christ rules over earth) and is mediated through the pope, who is Christ's representative on earth.
A certain similarity to this thinking can be identified in many evangelical churches that emphasise the growth of their membership and the development of their denomination that this becomes synonymous with their purpose.
One problem with this perspective is that it limits God's action in the world to where the church is present. There is little openness to the possibility that God's Spirit may be present in the world outside of the church.
Because of the problems with these extreme perspectives, there have been attempts to seek to maintain both a closer association between the kingdom and the church, and at the same time keep them as distinct concepts.
2.1.3 The Kingdom is wider than the church
One possibility is to suggest that whilst the church is part of the kingdom, the kingdom itself is something wider than the church. John Bright states that whilst the church consists of "the people of the Kingdom" the church should not be identified with the Kingdom. The wider nature of the kingdom will come because kingdom values and the purposes of God for the world transcend the boundaries of the church. This, however, does not answer the thorny question of whether one needs to be part of the body of Christ to experience the Kingdom.
2.1.4 The church is the present experience of the eschatological reality of the Kingdom
Another way of looking at this idea is to relate the church/kingdom distinction to the now/not yet tension in the Kingdom. From this perspective, the kingdom in its fullness is a future reality but which is experienced and mediated to us in the present through the church.
2.1.5 The church is the earthly embassy of the heavenly reality of the kingdom
From this perspective, the kingdom is essentially of heaven, and the church becomes the outpost of the kingdom on earth. In 2 Corinthians 5 Christians are referred to as Christ's ambassadors, therefore, the kingdom is represented on earth through the church.
Conclusion
Much of the confusion surrounds this teaching is the diffusion concerning the definition of both kingdom and the church. Evangelicals operating with a low ecclesiology will tend to think in terms of local church and pragmatic local church issues and will, hopefully, not be able to relate this to the kingdom. In comparison those with a higher ecclesiology will tend to move closer to equating church and kingdom.
One way out of this impasse is to distinguish the church as the body of Christ, which eschatologically will be equivalent to the kingdom, from the local expressions of this body, which will have a much narrower focus than the kingdom.
Kingdom of God Part III
Mission:
According to Pentecostal Mission and Social Concern (Brussels Statement April 1999) the church’s mission is proclamation and demonstration of life in its fullness, available through the person of Jesus, to represent the Kingdom of God. Therefore reaching, planting, training and touching the hurting, hungry, oppressed, and lost.
The Kingdom of God refers to the changed state of heart or mind (metanoia) within Christians (Luke 17:20-21), emphasizing the spiritual nature of The Kingdom of God, "The Kingdom of Heaven is within (or among) you." This is the Primary strategy of Mission to bring a change in the life of those inside and outside the Church.
The mission of the church is to all people because all have been created in the image of God (Gen. 1:26-27). Because God bestows human dignity on all people, everyone, regardless of their status in life, deserves the church’s full attention.
Calling:
The kingdom announcement demands a decision. It is a call to action -- a call that not everyone has ears to hear (Mark 4:10-12, Matthew 13:11). Calling is a vast phenomenon according to the Scripture. According to Ephesians 4:11, it is for the people of God within the Church to function as apostles, prophets, evangelists, pastors and teachers. Recognizing one’s call for the mission is vital for the Kingdom of God, because it is similar to the law of economics as “right man for the right job”. The Mission of the Church as a whole is to follow the Great Commission.
“All authority in Heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptising them in the name of the Father and of the Son and the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Mathew 28: 18-20).
Therefore mission at the present age means to establish the Kingdom of God with the principles and teaching of Jesus. This requires to identify and implement one’s call in life.
Salom:
Salom is a combination of salvation, healing, wholeness, completeness, abundance and holiness. These are pillars for the Kingdom of God. The Purpose of Mission Work is to teach and demonstrate these among nations. This is the mission strategy of Jesus and the same is the need of the time. Mission should be focused on brining the lost ones into the Kingdom of God; to bring them in the reign of Jehovah Salom (God of peace).
Salvation:
The kingdom is closely connected with salvation -- the kingdom would not be worth preaching if salvation is not a part of it. Salvation is a present-tense reality as well as a promise of future blessings. To enter the kingdom requires a radical transformation in which the rule of God is established in human lives through repentance ant faith (Mk. 1:15; Matt. 18:1-4). Such a response to the message of the King and the subsequent change of life means 'being saved' or `born again' (Eph. 2:8-10; John 3:3. It is the Church’s mission to teach the people about salvation so as to allow them to become the heirs of the Kingdom.
Repentance:
When Jesus talked about the kingdom, he didn't emphasize its physical blessings or clarify its chronology. He focused instead on what people should do to be part of it. Tax collectors and prostitutes enter the kingdom of God, Jesus said (Matthew 21:31), and they do it by believing a message about righteousness and repentance (verse 32) and by doing what the Father wants (verses 28-31). We enter the kingdom at the same time as we respond to God with faith and allegiance. In Mark 10, a man wanted to inherit eternal life, and Jesus said he should keep the commandments (Mark 10:17-19). Jesus added another command: He told him to give up all his possessions for the heavenly treasure (verse 21). Jesus commented to the disciples, "How hard it is for the rich to enter the kingdom of God!" (verse 23).
Thus the first step towards the Kingdom of God is through repentance. Therefore mission of the church is to teach people to repent and confess from their iniquities and transgressions and sins. The entry requires giving up the life style influenced by Satan and entering into a life style introduced by Jesus. The example of the difficulty for rich man not entering the Kingdom of God implies that worldly riches and desires are barriers to entry into the Kingdom of God.
Furthermore as in Luke 15:07, Jesus says, “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety nine righteous persons who do not need to repent.” Jesus seeks that all should repent for He does not intend destruction for His people. Therefore there is a celebration as a new entrant comes to His Kingdom to rest as a heir.
Abundance:
The Kingdom of God is an abundant Kingdom. It is abundant in His grace, peace and mercy. It is a Kingdom with unspeakable joy and Father’s AGAPE love. It has His unconditional love that is same for all His creation.
“The knowledge of the secrets of the Kingdom of Heaven has been given to you, but not to them. Whoever has will be given more and he will have abundance.” (Mathew 13:11-12)
Love, Grace & Faith:
The moral imperatives that Jesus identifies in his ethics, such as love, mercy, peace, justice, respect of persons, and generosity are not prescriptions of law. They are descriptions of grace. The mission of the church is to give visible evidence of the kingdom and its ethics within its own community and in its ministry to the world. Love is the law of the kingdom of God. Love is much more than an emotion. It must be demonstrated in an act. God the Father demonstrated love in giving his Son. Jesus demonstrated love in his acts of compassion, healing and forgiveness of sin.
Deliverance:
Mathew 12:28 “But if I drive out demons by the Spirit of God, then the Kingdom of God has come upon you.” The Mission of the Church is to release the oppressed and possessed by the powers of darkness.
Mission through the Holy Spirit:
According to Pentecostal Mission and Social Concern (Belgium, May 27-30, 1998). “Under the Spirit's leadership, and as we begin the 21st century, the time has come to reaffirm and clarify the biblical and theological grounds on which a holistic approach to ministry and mission is supported. This affirmation will empower us to rise to the full potential the Lord of the Harvest has ordained.”
The Pentecostal narrative in Acts is integrally connected to the kingdom of God and mission of Jesus. The experience of the Holy Spirit and the eschatological hope in the return of Jesus Christ were the two energizing realities that inspired and shaped early church mission and in turn, the twentieth century Pentecostal movement, with a zeal for global evangelism. The connection derived from Acts between church mission, the empowerment of the Spirit and the eschatological hope provides a theological vantage point from which to view a biblically-based integrated understanding of evangelism and social concern in action. While the gospels focused on the activity of the Holy Spirit in the life of Jesus, the Acts described the activity of the Holy Spirit in the early church. The same Holy Spirit that had anointed and empowered Jesus of Nazareth was outpoured to empower the disciples to enable the church to continue Jesus' mission ministry and message; to do ‘all that Jesus began to do and to teach’ (Acts 1:1). In the power of the Holy Spirit the early church, following the example of Jesus, proclaimed the Good news of God’s redemptive reign in Christ. Miracles, signs and wonders were performed and acts of compassion were practiced in response to human need. The established social and religious orders were challenged and economic racial and cultural barriers within the community of faith were over come in a demonstration of the reconciling power of God’s reign. If the same way, Spirit-filled believers in every age and in every nation can expect to proclaim and demonstrate the transforming power of the gospel to the peoples of the world.
IV Conclusion:
The kingdom of God means, then, the ruling of God in our hearts; it means those principles which separate us off from the kingdom of the world and the devil; it means the benign sway of grace; it means the Church as that Divine institution whereby we may make sure of attaining the spirit of Christ and so win that ultimate kingdom of God where He reigns without end in "the holy city, the New Jerusalem, coming down out of heaven from God" (Revelation21:2). It is therefore a Spiritual Kingdom into which only those born of the Spirit of the Most High may enter. And these will enter by the divinely appointed way, which is by faith in Jesus Christ who is the only begotten Son of Yahweh, the Almighty God of Israel. No other means of entry is possible.
The Kingdom of God is a Kingdom of Power, divine power, holy power, and purifying power. Unlike the gimmick manifestations of Satanic power, which can only dazzle, delude and destroy mankind, the Power of God moves like a mighty soul-cleansing river bringing life, peace and health wherever it goes. Heirs of the Kingdom are expectantly waiting for Yahweh to again demonstrate that kind of power - Apostolic power - Emmanuel's Power; power that will take the Gospel of the Kingdom to every household, hamlet and hut in the world. (Matthew 24:14, Luke 10:19, Luke 24:49, 1 Corinthians 2:4-5, Acts 1:8, 1 Corinthians 4:19-20)
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