Meaning of the Kingdom of God in the Old and New Testaments - Essay Example

?Client number A consideration of the biblical theme, “Kingdom of God”, showing the development of meaning in the Old and New Testaments. The ‘Kingdom of God’ is a fundamental theme which runs from Genesis to Revelation. In its earliest expression there are strong similarities to the views of ‘kingship’ and ‘kingdom’ which were current among nations during the period of the OT, but from the outset it was clear that this was understood in terms of a universal and eternal divine authority. This overriding principle becomes increasingly dominant in the Biblical perspective until it comes to reality in the life and work of Jesus Christ. The actual phrase ‘kingdom of God’ does not occur in the OT. But from the outset the idea of God as absolute monarch and his kingly rule are pervasive in Scripture.”(Cf.New Dictionary of Theology). The concept of “Kingdom” is not current in the democratic mindset of our modern world. Ladd points out that in western idiom a kingdom is primarily seen as a realm over which a king exercises his authority. He quotes a modern dictionary definition: “A state or monarchy the head of which is a king, Dominion, realm”, and adds that while a secondary meaning of “kingdom,” relates to the people belonging to a given realm. He does not see either of these definitions as being accurate, as they tend to “lead astray from a correct understanding of the Biblical truth.” (18) Much better, he says, is an ‘archaic’ definition in Webster’s dictionary, ‘The rank, quality, state or attributes of a king; royal authority, dominion, monarchy; kingship.” (Ibid). Greek and Hebrew scholars that the primary meaning of the Hebrew word “malkuth” in the Old Testament and the Greek word “basilieia” in the New Testament is of the rank, authority, and sovereignty exercised by a king. As Ladd says, “When the word refers to God’s Kingdom, it always refers to His reign, His rule, His sovereignty, and not to any realm in which it is exercised. (20) Kittel underlines this; “… the expression denotes the fact that God is king, i.e. it describes His kingly being or kingship.” Edersheim adds that the rule of heaven and the kingship of God was the “very substance of the Old Testament; the object of the calling and mission of Israel; the meaning of all its ordinances whether civil or religious; the underlying idea of all its institutions.” The Old Testament, he says, could not be understood without this.” (265) It was common that the rule of a king would be established by the terms of a covenant, in which two parties are bound together in a solemn, unbreakable oath. There are a series of covenants in the Bible, the terms of which were always determined by God. The earliest books of the Old Testament outline these covenants, showing the development of the nation that was to be the primary realm of his sovereignty on earth. God chose a series of patriarchs to found this nation; giving specific promises, and calling for their trust and obedience. For several centuries these people, the descendants of Abraham, Isaac and Jacob, lived in and are eventually become enslaved in Egypt. After 430 years, “God commissioned Moses, with Aaron as his mouthpiece , to lead out the Hebrew slaves, tribal descendants of Abraham, Isaac and Jacob, from Egypt, to become a nation in Palestine, the land of promise (Exodus 3:4)” (New Bible Dictionary). At Mount Sinai, god established a covenant with the Israelites, grounding His requirements (the laws which were to function as the constitution for a theocratic kingdom in which God would be the sole ruler) on what He had already done for them, and giving promises of great blessings which would accrue if they were obedient to the terms of the covenant. Closely coupled to the idea of God’s absolute sovereignty is the fact of his holiness. “God is the king of His covenant people, Israel. In a particular sense, not true of any other nation. … Accordingly, Israel, the ‘holy nation’, is ‘a kingdom of priests, as indicated in Exodus 19:6.” (The New Dictionary of Theology) These laws took account of the possibility that the Israelites may eventually want to have a human king, like all the nations around them. In Deuteronomy 17:14 the responsibilities of the king to rule under God’s decrees are set out in detail. However, for many years, in spite of many failings on the part of the Israelites it was accepted (in theory, at least) that God was their King. So much so, that when, Gideon was invited to become king during the period of the Judges, he refused, saying that only the Lord must rule over them (Judges 8:23. Later, when the people demanded that a king to be appointed, Samuel the prophet objected, but was told by God that it was not Samuel who had been rejected, but God Himself. (I Sam.8:7). In this regard, Payne remarks that the institution of the monarchy was a development that was according to God’s ultimate plan. “But the people’s motivation in seeking a king, made their request sinful. Specifically they desired to be like other nations, ,,, this in itself, constituted repudiation of both the theocratic system and of its underlying principle of Israel’s unique election under God.” (183) The establishment of the monarchy ushered in a new stage in the understanding of the kingdom of God. Unfortunately during the turbulent history of Israel the idea of ‘a nation under God’ often receded into the background, being largely influenced by the attitude of the king himself. The most important development regarding the kingdom of God took place early in the monarchy when, after Saul was rejected on account of his repeated disobediences to God’s specific instructions (I Sam:13:15), God raised up another king – David, and established the Davidic kingdom, promising that his dynasty would eventually usher in the promised kingdom of God. David came to be seen as Israel’s greatest king, although his rule fell short of the stipulations of the kingdom of God. In spite of this, he was promised that in one of his descendants, his throne would be established for ever (2 Sam. 7) Payne remarks that “the awesome truth was revealed to David, that the Messiah would be one of his descendants.” (260). This is a decisive point, because from the time of David expectations about the kingdom of God being established through David’s greatest son, the Messiah, came to occupy an increasingly important place in the hopes and dreams of the Israelite nation. “The concept, and the growing hope, gave rise to the belief, which grew stronger and stronger that Israel’s God was, by right, the sovereign of the whole world (Psalm 47:6 – 8) (Kittel, 567) Many of the prophets, such as Isaiah, boosted the hopes of a future kingdom. Perhaps the most significant and specific depictions of the future kingdom come from the book of Daniel, where, “The sharp apocalyptic distinction between the present and the future age … carries with it a much more precise delineation of the kingdom of God. … the kingdom which comes from above is the kingdom which God will set up. (Daniel 7:27).” (Kittel 571). Inevitably, fervent national and political expectations came to be associated with the coming kingdom, and the advent of the Messiah, who was expected to be a warrior king, especially in the period between the Old and New Testaments. These were very evident during Jesus’ ministry. The New Testament The phrase ‘the kingdom of God’ or ‘the kingdom of heaven’ occurs frequently in the NT, (Matthew prefers this designation as his Gospel was intended for Jewish readers who would have had scruples about using the name of God). All of the Gospels indicate that the Kingdom was central to Jesus’ proclamation. John the Baptist, Jesus’ forerunner, was the first to announce that “the kingdom of heaven is at hand “(Matt 3:2), and was soon followed by Jesus who likewise called on the people to “Repent, for the kingdom of heaven is at hand.”(Matt 4:7) According to the New Bible Dictionary, Jesus’ proclamation of the kingdom differs in two significant ways from that of the Baptist. They both announced judgment and called people to repentance, but Jesus stressed the saving significance of the kingdom. Further, Jesus announced the kingdom not just as a reality which was at hand, or as something that would shortly appear, but as a reality which was already present, manifested in himself and his ministry. Jesus constantly used parables in his teaching, and through these he presented such a kaleidoscope of varied but interrelated aspects of the kingdom of God, that it is almost impossible to say briefly all that He understood/ by the phrase. , Jesus’ view of the kingdom “had none of the usual characteristics of any earthly kingdom; … its characteristics were the exact opposite. It was something that could not be seen, though its effects would be plainly visible; “The kingdom of God is within you (Luke 17:21). There was a sense in which Jesus and the Kingdom were identified. It was by Him that the Kingdom was entered; and to enter it one must be “born again” (John 3:3) into a life in which the ordinary standards were reversed (Matt. 19:14). The Beatitudes indicate how complete is this reversal (Matt. 5:3 – 12).” According to Black’s Bible Dictionary Throughout the Gospels it is evident that Jesus saw His ministry as fulfilling all of the OT expectations about the kingdom; “What Jesus announces is the realization of Israel’s hope, the fulfillment of the covenant promises made to the fathers, the new and final order at the end of history…” (New Dictionary of Theology) At the same time, throughout his ministry, it is evident that Jesus firmly rejected the common nationalist and political expectations that had developed concerning the “kingdom of God.” Instead, He stressed that the kingdom of God has to do with God’s kingship, His absolute sovereignty. Ladd says that there are many passages throughout the New Testament where this is evident, where the Kingdom is not a realm or a people but God’s reign, and that we must accept and submit to God’s rule in perfect trust in order to enter the future realm of the kingdom. (21) He adds that there is a threefold problem in understanding the rich ness of the Biblical teachings about the kingdom: (1) Some passages of Scripture refer to the Kingdom of God as God's reign. (2.) God's Kingdom is a present realm into which we may now enter to experience the blessings of His reign. (3) It is a future realm which will be fully realized with the return of our Lord Jesus Christ. “Thus the Kingdom of God means three different things in different verses. One has to study all of the references in context. “Fundamentally, as we have seen, the kingdom of God is God's sovereign reign; but God's reign expresses itself in different stages through redemptive history. Therefore, men may enter into the realm of God's reign in its several stages of manifestation and experience the blessings of His reign in differing degrees. God's Kingdom is the realm of the Age to Come, popularly called heaven where then we shall realize the blessings of His Kingdom (reign) in the perfection of their fullness. But the Kingdom is here now. There is a realm of spiritual blessing into which we may enter today and enjoy in part but in reality the blessings of God’s Kingdom.” (Ladd 22 – 23) The most important aspect of our understanding of the phrase “kingdom of God” in the NT is that the kingdom is now dominated by the person of Jesus. Guthrie points out that “both the person and work of Christ are of vital importance in defining the limits of the kingdom.” (421) Since Jesus life and work is primarily concerned with salvation (Matt. 1:21) it follows that with the inauguration of the kingdom in the person of Jesus, “God shows his kingly activity in reaching out to save and bless his people. (Ibid). This, says Guthrie, is shown in the miracles of healing and provision, as well as the exorcisms. “ But it is the blessing of forgiveness of sins which is most prominent in the proclamation of the kingdom (Cf Luke 5:20, 21).” (Ibid). Previously, he adds, this had been the sole prerogative of God, but the fact that Jesus right to do this was irrefutably demonstrated by specific miracles. Closely related to this is the fact that citizenship in the kingdom of God is very exclusive. Entry, as shown previously, is by birth from above. The fact of citizenship will be seen in the lives of those who truly and wholeheartedly submit to the authority and requirements of the king, as Ladd indicates, “The righteousness required for entrance inmnto the future realm of God’s kingdom is the righteousness which results from God’s reign in oyur lives. The kingdom of God gives what it demands; otherwise we could not attain it. The righteousness which God requires is the righteousness of God’s Kingdom which God imparts as He comes to rule within our lives.” (79) In the OT these were laid out in the Law, the constitution of the Theocratic kingdom of Israel; in the New Testament they are set out in the ‘hard sayings’ of Jesus, such as the Sermon on the Mount, and various of the parables. These are not merely moral requirements, but call for the display of qualities such as meekness, mercifulness, purity, and above all, charity, the kind of love which would reflect that of the king. These are not natural to people, but are to be developed in and through the unique relationship which the citizens of the kingdom of God enjoy with him. The highest point in our understanding of the concept “kingdom of God” is seen in that NT teaches that the kingdom of God is also the kingdom of Christ. According to Baker’s Dictionary of Theology, Jesus spoke of "my kingdom" (Luke 22:30; John 18:36), and there are other phrases such as "his kingdom" (Luke 1: 33; II Tim. 4: 1); "thy kingdom" (Matt. 20:31; Luke 23:42; Heb. 1:8); "the kingdom of his beloved Son" (Col. 1: 13); "his heavenly kingdom" (II Tim. 4: 18); "the eternal kingdom of our Lord and Saviour Jesus Christ" (II Pet. 1: 11). God has given the kingdom to Christ (Luke 22:29), and Paul says that when the Son has accomplished his rule, he will restore the kingdom to the Father (I Cor. 15: 24). Therefore it is, "the kingdom of Christ and of God" (Eph. 5: 5). In Revelation 112:15 we read that “The kingdom of the world is to become "the kingdom of our Lord and of his Christ" (Rev. 11: 15), and there is no tension no tension between "the power and the kingdom of our God and the authority of His Christ" (Rev. 12: 10). Works Cited: Books Edersheim, Alfred. The Life and Times of Jesus the Messiah. Grand Rapids, Michigan, USA. Wm. B. Eerdmans, Reprint 1959. Print. Guthrie, Donald. New Testament Theology. Liecester, UK. 1981 Print Ladd, George Eldon. The Gospel of the Kingdom. Grand Rapids, Michigan, USA. Wm. B. Eerdmans, 1959. Print. Payne, J. Barton. The Theology of the Older Testament. Grand Rapids, Michigan, USA. Zondervan. 1962. Print. “Kingdom of God.” The New Bible Dictionary. 1962. Print. “Exodus.” New Bible Dictionary. 1962. Print. “Covenant” Bible Dictionary. 1962. Print. “Kindom of God.” The New Dictionary of Theology. 1988. Print. “Kingdom of God.” Baker’s Dictionary of Theology. 1980. Print. “Kingdom of God.” Black’s Bible Dictionary. 2nd Ed. 1960. Print “Basileia.” Theologicisches Worterbuch zum Neuen Testament. Trans. G.W. Bromiley. Vol 1. Grand Rapids, Michigan. Eerdmans. 1964. Print. OUTLINE 10010 A consideration of the biblical theme, “Kingdom of God”, showing the development of meaning in the Old and New Testaments. Introduction 1. “Kingdom of God” strange to democratic mindset 1.1. Definitions – faulty 1.2. Definition - helpful 1.3. Reign of God. 1.4. Vital to understanding of OT. 2. Covenant. 2.1 Terms determined by God. 2.2. Preparation for Theocratic kingdom. 2.3. Constitution of Theocratic kingdom 2.4. Holiness bassic to covenant. 2.5. Human king not excluded. 3. Establishment of monarchy. 3.1. Gideon. 3.2. Samuel. 3.3. Saul. 3.4. David 4. Davidic Covenant. 4.1. Eternal Dynasty promised. 4.2. Messiah from David’s line. 4.3. Starting poiont of Messianic expectations. 5. Later prophecies. 5.1. Daniel National/politicasl expectations. 6. New Testament. 6.1.Phrase “kingdom of God” frequently used; identical to “kingdom of heaven” 6.2. Kingdom of God central to Jesus’ proclamation. 6.3. John the Baptist, forererunner proclaims kingdom. 6.4. Jesus follows suit. 6.5. Differences in presentation, John/Jesus. 6.6. Problem of parables 6.7. Jesus’ view very different to earthly kingdoms. 6.8. Some of parable’s teaching. 6.9. Jesus’ view of the kingdom. 6.10. Jesus - fulfillment of messianic promises. 6.11. Details of problems in teachings of the kingdom. 6.12. Concept of kingdom of God now dominated by person of Jesus. 6.13. Kingdom primarily related to salvation. 6.14 Demonstrated by specific miracles. 6.15. Citizenship in kingdom exclusive. 6.16.Citizenship conditional on righteousness provided by God. Conclusion. Highest point of understanding concept ‘kingdom of God.” Read More