The Kingdom of God
Posted by Jonathan Mason on March 25, 2008
Graham Goldsworthy (Gospel and Kingdom, 47) has defined the kingdom of God as:
(a) God’s people
(b) in God’s place
(c) under God’s rule
Examples:
(a) Adam and Eve in the Garden of Eden
(b) The descendents of the patriarchs in the promised land
(c) The Israelites in the united kingdom of David and Solomon
Along similar lines, we may say that the kingdom of God (or similar expression) is God’s kingly rule manifested in the lives of his people, Lu 17:21, effecting their salvation, Mar 10:28-29. Such, who submit to God’s kingly rule, collectively constitute the church, Mt 16:18-19. The kingdom will reach its consummation in the redeemed universe, Mt 25:34. It is evident in the various NT references to the kingdom of God that now one, then another, aspect of the kingdom is uppermost.
Jesus ’spoke about the kingdom of God’ throughout his post-resurrection ministry, Acts 1:3. The kingdom is the ‘good news’ which Philip proclaimed to the Samaritans, 8:12.
God’s rule originates in past eternity, as the words ‘appointed’, ‘plan’, ‘purpose’, ‘ordained’, ‘predestined’, and ‘foreknowledge’ suggest (Acts 2:23; 4:28; 3:20; 20:27; 21:14; 13:48-49).
It extends to the control of nations, Acts 17:26-27; and to the providential support of all human life, 14:17; 17:25-26. But it is especially apparent in God’s provision of salvation; for it is God who calls men, 2:39; adds to the church, 2:47; turns men from wickedness, 3:26; grants repentance and forgiveness, 5:31; 13:48.
The centrality of Christ in the kingdom is apparent from Acts 1:1, suggesting as it does that Acts is the continuation of the record of all that Jesus did and taught. His exaltation to the Father’s right hand is constantly underscored, 2:33; 5:31; 7:55. Jesus is King, occupying the throne of David, 2:30. Cf Acts 3:5,16; 4:10,30; 10:36,42; 17:31; also 17:7.
The Comprehensive Scope of the Kingdom
‘The Old Testament law and prophets addressed every aspect of life, social institutions as well as social conditions and individual conduct. Jesus spoke about family problems and economic problems, and about political as well as ecclesiastical concerns. He blessed people’s lives with the word “peace”, shalom, the expectation of a joyous peace with justice and compassion for all, and when John the Baptist asked if he was indeed the Messiah, Jesus pointed to the benefits of the kingdom he had already bestowed (Mt 11:2-6). The apostles wrote about our responsibilities in economic and political matters as well as in family and church, and the early church well understood what this implied for its life as a community. Finally, the millenial hope that runs through the Bible is one of justice, peace and compassion fully actualised in the end.’ (Arthur Holmes, Contours of a World View, 174f)
Proclaiming the Kingdom
Eric Wright comments: ‘For almost a century there has been a lack of proclamation of the kingdom of God. God is more often treated as an absentee landlord that as a reigning King. The grand themes of God’s triune majesty, his glorious character, his mighty acts and his sovereign rule need heralding as the context in which the gospel gem is set. In this day of idolatrous humanism, the lie of man’s self-sufficiency and independence can only be shattered by the liberating truths of man’s utter dependence upon God for life and breath.’ (Tell the World, 46).
