Reflections on the Gospel of the Kingdom

As N. T. Wright observes, “kingdom of God has been a flag of convenience under which all sorts of ships have sailed.”1 These ships are social, political, nationalistic, and theological. Their corresponding agendas often have little to do with the arrival of the kingdom of God announced by Jesus. The kingdom as found and presented in the New Testament will not be pressed into a one-dimensional box. There are passages which indicate a present kingdom aspect (Luke 17:21) and others which indicate a future aspect (Matthew 25:34; Luke 21:17, 31). Multiple texts demonstrate that the gospel of the kingdom was the message of Jesus and the apostles (Luke 4:43; 9:1, 2). Jesus “instructed the seventy to proclaim, ‘The kingdom of God has come near to you’ ” (Luke 10:1, 9). In Acts we find Philip who “preached good news about the kingdom of God and the name of Jesus Christ….” (Acts 8:12). The Apostle Paul in Ephesus “entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God” (Acts 19:8). Near the end of his ministry, Paul “expounded to them, testifying to the kingdom of God….” (Acts 28:23).

The opening of the gospel of Mark proclaims the “beginning of the gospel of Jesus Christ.” Jesus arrives on the scene, “preaching the gospel [of the kingdom, KJV] of God” (1:14). He announces that “the time is fulfilled, the kingdom of God is near. Repent and believe in the gospel” (v. 15). The phrase “is near” can be understood as referring to something still to happen. However, as France comments, “If Jesus is understood to have proclaimed as ‘near’ something which had still not arrived even at the time when Mark wrote his gospel (let alone 2,000 years later), this is hardly less of an embarrassment than if he had claimed that ‘it’ was already present.”2

Future, present or both?

In considering the gospel of the kingdom, interpreters begin with theological pre-commitments and then understand references to the gospel of the kingdom within a pre-established framework. This is true of dispensationalists as well as covenant theologians where adherence to a system and hermeneutic virtually predetermines the outcomes. A dispensational premillennialist who holds to a programmatic distinction between Israel and the Church most naturally sees the kingdom as mostly, if not entirely, future with a primary reference to the reestablishment of national Israel in the Promised Land during the Millennium. For some, the gospel of the kingdom is connected with the offer and rejection of the kingdom, also known as the postponement theory, a theory which has seen a sharp decline in defenders. A covenantalist who sees Israel replaced or relocated in the Church easily moves to an understanding of a kingdom with present fulfillment and/or in the new heavens and the new earth. The nuances of these positions are myriad and I offer only the briefest sketch for sake of argument. There are other positions than these and positions within the positions.

One reason for renewed interest in this subject is that the gospel of the kingdom has been associated with understandings of the mission of the church which go beyond a traditional focus on saving souls. To listen to some critics, the gospel of the kingdom has become an umbrella for societal concerns which are unrelated to the mission of the church. We are warned that since the Christian gospel is concerned with the spiritual salvation of those in a fallen world, concern for the poor, the betterment of communities, literacy campaigns, community prayer vigils and the like, while legitimate good works for individual Christian engagement, must not be confused with or even connected with the mission of the corporate church. The striking thing about a view which dispatches the gospel of the kingdom to another era and dichotomizes word and deed ministry is that the voices appear to come almost exclusively, at least from what I hear, from suburban or small town, middle-class experience and attractional, program-oriented churches that rarely see firsthand the depth of the ravages of sin witnessed in societal problems prevalent in cities. The church is the building which services Christians and where Christians find refuge. The homeless are seen from afar or briefly encountered with sporadic mercy missions forays into the city; poverty is kept at arm’s length with occasional endeavors to provide food for feeding the hungry; urban blight is seen on the news but never seen up close since those neighborhoods have been abandoned in the name of upper mobility and those people avoided; gang violence is something on the news not something around the corner; and high school drop-out rates of 50% are unknown in privileged communities. Is it possible that those who rail against community and cultural engagement as part of the mission of the church have never experienced racial discrimination, economic exploitation, or systemic injustice? Do they believe that the gospel which brings new creation to individuals does not bear firstfruits of the eschatological new creation through the authority of the One who is Lord of all creation? I remain suspicious of either a vision that relocates the kingdom exclusively to the future or a realized version that sees no future kingdom fulfillment on earth.

Kingdom and gospel

Many churches ministering in urban areas see social concerns as spiritual problems, problems to which the gospel speaks through the message of salvation bringing transformation, granting eternal life and offering new life in Christ here and now. In short, the gospel of the kingdom, the good news of God’s reign already inaugurated in the first coming of Christ, authenticated by his earthly ministry in confronting and defeating the forces of evil, visibly and divinely demonstrated in the death, burial, resurrection, and session of Christ at the right hand of the Father, and consummated at his return in glory—this is the gospel we preach! It is not only a gospel for the hereafter—which would be enough if that was God’s intention—it is also a gospel for life here and now. It is not all about not being “left behind” or getting to heaven. According to Burge, “for Jesus, God’s kingdom was fundamentally God’s reign over the lives of men and women.”3

Of course any initiation of a present aspect of the kingdom must be distinguished from the consummation of the future kingdom. According to Ladd, “the Kingdom of God involves two great moments: fulfillment within history, and consummation at the end of history.”4 The reality of future completion does not rule out present kingdom realties and there is no area of human life or culture which is not subject to Jesus’ authority, where the gospel does not speak with power. While there is certainly a greater fullness and understanding of the gospel following the death, burial, and resurrection of Jesus Christ, is there any valid reason, apart from the impositions of a theological system, to deny that there is both a present aspect of reign of God among his people and an eschatological consummation?

We are grateful to God that in our personal experience we are already redeemed by the blood of Christ with forgiveness of sins, while knowing that we are not yet completely free from sin and temptation. We have an inheritance promised to us in heaven and in the new creation but still living in a sin-troubled world waiting to be set free (Rom. 8:22). We are already saved not yet fully saved, not when we die and go to heaven in a disembodied state, but at the redemption of the body (Rom. 8:23) and our entrance into the new creation in glorious bodies.

We already experience a taste of kingdom living among God’s people in the church but do not yet live in complete harmony. We have so much already in Christ and through the gospel but when we look at the world, at crime, violence, child prostitution, human trafficking, drug cartels, dictators, corruption, we see that Christ’s kingdom is not yet fully come. So we pray–”Your kingdom come, your will be done on earth as it is in heaven.” Not only do we pray, we endeavor by our deeds to confront evil as it manifests itself in brokenness and in the torn fabric of society. We confront homelessness, poverty, exploitation, injustice, crime-ridden streets, and gang violence as inimical to God’s already inaugurated, not-yet-consummated reign. His reign has arrived in the person of his Son Jesus Christ who in his earthly ministry invaded the territory of Satan and in his death dealt a decisive blow to the forces of evil. As Wright observes, “we must avoid the arrogance of triumphalism…imagining that we can build the kingdom by our own efforts” and “we must reject defeatism…which says there’s no point in even trying.”5

There are abuses committed and misguided agendas followed in the name of the kingdom of God. Yet as the gospel of God’s reign is proclaimed, and as men and women submit themselves to his authority, the already inaugurated, not yet consummated, kingdom of Christ is extended. When we preach the gospel of the kingdom as Jesus and the apostles did, we are not preaching something other than the gospel of God’s grace. We are warning and inviting sinners to repent and to submit to God’s reign in their lives and to experience spiritual transformation which touches on every area of life. We will not bring in the kingdom by our efforts but our efforts bear witness to and reflect the reality of God’s inaugurated reign and point to the greater and final fulfillment which only He can and will accomplish.

Notes

1 N. T. Wright, Surprised By Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (New York: Harper One, 2008) 203.

2 R. T. France, The Gospel of Mark in NIGTC, (Grand Rapids: Eerdmans, 2002) 92.

3 Gary M. Burge, Whose Land? Whose Promise? (Cleveland: The Pilgrim Press, 2003) 173.

4 George Elton Ladd, Presence of the Future: The Eschatology of Biblical Realism (Grand Rapids: Eerdmans, 1996) 118.

5 Wright, 216.

Discussion

[Steve Davis] I am curious if making God “directly responsible for this world mess” (your words) applies to the mess at the end of the millennium when the nations rebel.
Rev 20:7-10
1And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. 2He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. 3He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time. 7When the thousand years are over, Satan will be released from his prison 8and will go out to deceive the nations in the four corners of the earth—Gog and Magog—to gather them for battle. In number they are like the sand on the seashore. 9They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them. 10And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.
No, the mess you are referring to occurs after the millennial reign of Christ (note it says when the thousand years are over) and clearly is the responsibility of Satan. If you, on the other hand, are suggesting the mess we have today represents the millennial reign of our Lord and where Paul and Peter cite Satan as being free to be about roaming, seeking whom he may devour and is the prince and ruler of this world is really a reference to him being not being able to do his work of deceiving, well have at it.

[Alex Guggenheim, No, the mess you are referring to occurs after the millennial reign of Christ (note it says when the thousand years are over) and clearly is the responsibility of Satan. If you, on the other hand, are suggesting the mess we have today represents the millennial reign of our Lord and where Paul and Peter cite Satan as being free to be about roaming, seeking whom he may devour and is the prince and ruler of this world is really a reference to him being not being able to do his work of deceiving, well have at it.
Good point. But after the millennium you need some time for all this to be brewing and come to a head and need a post-millennial period before the eternal state. There’s still a mess between the Millennium and the Eternal State. Will Jesus stop reigning during that messy time? Of course not, and that’s the point in answering Bob’s postponement theory that the world is in a mess today. There will be messes until the New Creation. That does not mean Jesus is not reigning today. And no I’m not suggesting we are in the millennium today but that Jesus has inaugurated His kingdom. We see the firstfruits and look for the eternal kingdom.



Also looking forward to your second post (or better yet an article). I just can’t tell from your posting what you are referring to, my article or someone else’s. Anyway, God’s at work in spite of our views on eschatology. But a postponed kingdom - no, I really don’t see that if that’s the alternative to an already/not yet eschatology.
Steve, all I really was after was an agreement that God does great things through groups that differ from one’s own eschatological views. Since we are agreed on that, I am satisfied. Your article gave me the strong impression that you felt groups that have my view of eschatology were not on the front lines for the Gospel. But obviously from this response, you do not believe that. So no second post needed. Keep up the good work of reaching people for Christ right where satan has his domain.

Right now I don’t have time to put together any article myself on this subject. However, I do have one forming on eschatology that I think will surprise about every reader on this website. And no, sorry everyone, I have no date to set about future events ;)

||edit: added quote tag to first paragraph||

Jeff Brown

[Bob T.] Pass out all the home alarms you can while you can. Perhaps they can protect them at the great white throne judgment.
This is one reason guys like you are a dying breed, hopefully. Sarcasm instead of susbtance. I’ll pass out all the home alarms I can (even to you but maybe you don’t need one) if it will open doors for the gospel in loving my neighbors. I don’t know where you live but send me your address. I can use Google maps to see if you need one (or are you in a gated community?).

Steve

[Jeff Brown] Right now I don’t have time to put together any article myself on this subject. However, I do have one forming on eschatology that I think will surprise about every reader on this website. And no, sorry everyone, I have no date to set about future events ;)
Ok. You have me in suspense, Jeff. Camping already beat you to the date thing, next May I think. Can’t wait for your surprise. Don’t postpone it too long :-)

This is one reason guys like you are a dying breed, hopefully. Sarcasm instead of susbtance. I’ll pass out all the home alarms I can (even to you but maybe you don’t need one) if it will open doors for the gospel in loving my neighbors. I don’t know where you live but send me your address. I can use Google maps to see if you need one (or are you in a gated community?).
Steve, I think you’re answer shows why this sort of activity is not really inherently kingdom related. If it is a method for opening doors for the gospel, isn’t that a “do good as a means for gospel witness” argument rather than “do good as an expression of kingdom on earth” argument?

In the former case, this kind of activity is a means to an end judged by its effectiveness in achieving the end. In the second case, its an end in itself.

(Note, no sarcasm instead of substance here. ;) )

Views expressed are always my own and not my employer's, my church's, my family's, my neighbors', or my pets'. The house plants have authorized me to speak for them, however, and they always agree with me.

[Jack Hampton] Since it is obvious that the Father’s will is not now being done on the earth as it is in heaven then it becomes obvious that the kingdom has not yet come to the earth.
Think about it. The other petitions in the Lord’s Prayer - daily bread, forgiveness of trespasses, not leading into temptation - all for today. What kind of hermeneutic isolates the accomplishment of God’s will and makes it entirely future? Are you really praying for God’s will to be accomplished come the millennium? Not me. I’m praying for His will to be accomplished today in whatever measure He planned awaiting the consummation when it will be accomplished in all its glorious fullness.

This kind of argument begins to look desperate in an attempt to make the kingdom entirely future. To me it seems similar to another argument I heard recently that, although the apostles and others (Phillip) spoke often of the kingdom and Luke closes the Book of Acts with Paul in prison teaching about the kingdom, all this was to prepare Christians for the future kingdom. I guess that when Jesus spoke for “forty days and speaking of the things concerning the kingdom of God” that He was also preparing them for the millennium. It looks like the triumph of a system over the text.