Isaiah's Vision and Commission (Isaiah 6 and Jesus)

the death of king Uzziah prepares the way for Isaiah to see God’s vision. He saw the seraphim with six wings praising “Holy, Holy, holy is the LORD of hosts; the whole earth is full of his glory!” The function of threefold holy (the tri-agion) suggests “the strongest form of the superlative in Hebrew” which indicates God as the most holy and godly of all the gods (Oswalt, Isaiah 1-39, 181). God’s holiness leads to self-despair of Isaiah. He began to aware of his uncleanness, which reflects the condition of the nation as a whole. Isaiah did not ask for mercy. But God showed his mercy. His lip was cleansed, his guilt is taken away and his sin atoned for. This grace finally makes possible to recognize the possibility of service to God. Isaiah voluntarily accepts God’s commission. He is commissioned to be God’s instrument for hiding the truth from an unreceptive people. Verses 9-10 we see human’s outer faculties (hearing/seeing) and inner faculties (understanding/discerning). All of them are incapable and unreceptive to the truth. In verse 10 one can observe “rounded structure” (heart-ears-eyes; eyes-ears-heart), which emphasizes total inability to comprehend. To such kind of people he is commissioned to preach and warn. How long? God replied he must continue until the cities are desolate (v.11) and the people have gone into exile (v.12).

Isaiah 6:9-10 is quoted by Matthew 13:14-16. Why would Jesus quote this text?  In Matthew 13, when Jesus talks about the parable of the Sower, he finishes his parable with this statement: “He who has ears, let him here.”Then the disciples asked him why he spoke to them in parables. Jesus answered: he spoke to them with parable because “seeing they do not see, and hearing they do not hear (Mt.13:13).”It implies that the people’s own unbelief is the cause of their spiritual blindness (to discern the secrets of the kingdom of God).  And Jesus quotes Isaiah 6:9,10 and declares its fulfillment in his own people (Mt. 13:14-15).

And John also states that people could not believe because “He (God) has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn and I would hear them” (John 12:40; quoted from Isaiah 6:10). This statement conveys the fulfillment of Isaiah’s prophecy and stress “the sovereign plan of God in his judicial hardening of Israel.” (The McArthur Study Bible, “John 12:40” 1569). Jesus also affirms that Isaiah said these things because he saw his glory and spoke on him. Who is “him?” we can assume that John is trying to assert that Jesus is God’s glory. Isaiah saw his (God’s) glory namely Christ. So “him” refers to God’s glory that is Jesus Christ. And Jesus again states that even though many authorities believed in him, but for fear of the Pharisees they did not confess it so that they would not be put out of the synagogue because they loved the glory that comes from man more than the glory that comes from God (vv.42-43). Jesus is saying that some eyes and hearts are opened up and believed in him, but less courageous and for the love of praise from men, they failed to grasp “the powerful new birth that could make them children of God and enable them to enter the messianic kingdom” (Carson, The Gospel According to John, 450-1). 

Biographies of the Four Kings of Isaiah 1:1

The Four Kings of Isaiah 1:1 in the Book of Kings and Chronicles.

·         1. Uzziah (Ahaziah): He was only 16 year old when he became king. He did what was right in the eyes of the LORD; he sought always to God as he was instructed by Zechariah; and God made him prosper. He overcame the Philistines and built cities in the territory of Philistines. Surrounding nations paid tribute to him and his fame spread even to the boarder of Egypt and he became very strong. He built many towers in Jerusalem. And for he loved the soil, he had farmers and vinedressers in the hills and in the fertile lands. Moreover, he had an army of 307500, well fit for war against any nation, well equipped with army shields, spears, helmets, coats of mail, bow and stones for slinging, and even engines to shoot arrows and great stones (2Chron. 26:1-15).  However, when he grew proud, he attempted to take the role of the priest as he prepared to burn incense on the altar of incense. Regardless of the priest Azariah’s warning, He angrily burnt incense, which was forbidden in the Levitical code (Num. 3:10; 18:7). As a result, immediately God’s judgment came upon him: he was leprous in his forehead! He lived in a separate house throughout his life. When he died he was buried in the burial field that belonged to the kings, and people would say to him, “He is a leper.” (2Chron. 26:16-23; 2kgs.15:1-7). It was that very year that the Prophet Isaiah received the vision of God (cf. Isaiah 6:1ff).

·         2. Jotham: Uzziah’s son Jotham was 25 years old when he became king over Judah. Like his father he did what was right in the eyes of the LORD except he did not enter the temple of the LORD, and did not remove the high places. He built the upper gate of the Temple, and did many buildings to it. He built cities, forts and towers on the hill country of Judah. He also fought against Ammonites and overcame them; and in turn they paid 100 talents of silver, 10000 cors of wheat and 10,000 of barley. He became very mighty because he ordered his ways before the LORD his God. He reigned Judah for 16 years, and was buried in the city of David and his son Ahaz succeeded him. (2Chron. 27:1-9; 2Kgs. 15:32-38). One of his failure is not removing the high places, where people still scarified and made offerings on those high places (2Kgs. 15:35). During this time, Isaiah continued to minister and made prophecy that reflect this very fact; people making many offerings to God in those high places (cf. Isaiah 1:11) [MacArthur Study Bible, Isaiah, 619].

·         3. Ahaz: He was 20 years old when he began to reign. He did not do what was right in the eyes of the LORD. He even made metal images for the Baals, and even burned his sons as an offering according to the despicable practices of the nations. He sacrificed and made offerings on the high places. Therefore, God used the king of Syria to defeat him and take captive a great number of his people into Damascus. Pekah, the king of Israel, killed 120,000 from Judah in one day. In addition, Edomites had again invaded and defeated him and carried many captives. And the Philistines had made raids on the cities of Judah. These all happened to Judah because her king Ahaz made Judah act sinfully before the LORD. However, in the time of his distress he became yet more faithless to the LORD, for he sacrificed to the gods of Damascus that had defeated him. And He cut in pieces the vessels of the house of God and, he shut up the doors of the Temple. He made himself alters in every corner of Jerusalem. In every city of Judah he made high places to make offerings to other gods, which provoked God’s anger. Finally he died and was buried in the city, in Jerusalem, for the people did not bring him into the tombs of the kings of Israel (2Chron. 28:1-27; 2Kgs. 16:1-20). When Syrian king Rezin and Pekah, king of Israel tried to overthrow him, Isaiah was summoned to meet king Ahaz and encourage him to have faith in God, and wait for the sign of Immanuel (Isaiah 7).

·         Hezekiah  : He ruled Judah for 29 years. He removed the high places and broke the pillars and cut down the Asherah. He did what was right before the LORD, and was considered the godliest and faithful king among kings of Judah. He kept the commandment that the LORD commanded Moses and he prospered (2Kgs. 18:1-8). First, he cleansed the Temple, and even all the utensils for offering the King Ahaz had discarded; and re-consecrated the Levites. And he restored long lost Temple worship, wherein he commissioned priests and Levites to make sacrifices to the LORD. Only in one day, 70 bulls, 100 rams and 200 lambs were sacrificed to the LORD as a burnt offering (2 Chron. 29:1-36).  For the first time, since the division of the kingdom 215 years earlier (notes on MacArthur Study Bible, Isaiah, 622),   Hezekiah restored the Passover, wherein remnants from the northern 10 tribes and people in Judah celebrated together jubilantly. And he supported and re-endorsed priestly office and service (2Chron. 30, 31). Later, Sennacherib king of Assyria came and invaded Judah. Hezekiah paid tribute to him, but did not satisfy him and he sent his messengers to mock Hezekiah and demand complete surrender. Then Hezekiah fortified the city and trusted God alone, and finally God delivered Jerusalem (2 Chron. 32; 2Kgs. 18:17-24; 19). Moreover, God heard Hezekiah’s sincere prayer when he was sick at the point of death, and prolonged his life. At that time, Babylonian king Merodach-baladan sent envoys with letters and a present to him. And he welcomed and showed them everything in his treasure house. Because of this act, the prophet predicted that everything would be carried to Babylon (2Kgs. 20).

When Sennacherib began to attack Judah, King Hezekiah desperately sought help from the prophet Isaiah. And Isaiah assured God’s protection and together they prayed, and God delivered Judah (2kgs. 19; 2Chron. 32:20-23; Is. 37).  And Isaiah also played a very important role when Hezekiah was seek and recovered. During his reign, Isaiah predicted the Babylonian captivity that would happen a century later.  

God clearly manifested the covenantal promises, especially Mosaic covenant (Leviticus 26; Deuteronomy 28) in the life and time of each king. For example, when King Hezekiah brought the people into covenantal standard, God saved them from Assyria (2 Chron. 30-31); cf. Lev. 26:44). Above all, God promised the righteous seed, Immanuel, a Child to the king Ahaz (Isa. 7, 9). This is the promise, which is finally fulfilled in the life of Jesus Christ. 

Who Is The Servant in Isaiah?

A Composite Picture of the Servant

In chapter 42:1-7, we see that the Servant is the One who is specially chosen and upheld by God; who is in possession of God’s Spirit; perfectly obedient; gentle and devoted to bringing justice to the nations. He would be the embodiment of a new covenant which he would convey to all people; he would be the light to the nations; he would restore the sight and release those imprisoned in the darkness of sin. This is how he was called for. This is the Call of the Servant.

In chapter 49:1-7, we can see the birth and enlarged commission of the Servant. The servant would be born from human, and he sensed he had been called before he was born and named by God (v.1). His work would primarily be achieved through his spoken word. His mouth would be like a sharp sword (v.2). Yet he describes his discouragement due to the failure of his work, but he would not feel doubt of defeated; he rather affirms confident in his God (v.4). His primary commission is to bring Israel back to God; yet he also affirms God’s enlarged commission to be a light to the nations; to bring spiritual salvation (v.6b). And he would be despised by one nation yet gentile kings and princes would worship him (v.7) (Lindsey, The Servant Songs, 62-73).

In Chapter 50:4-11, we see the Feeling and Commitment of the Servant. He submits to the plan of God, and he voluntarily suffers at the hands of men; and by his rejection and suffering he has learned to comfort the weary (vv.4-6). He also expresses his commitment and confident that God who has disciplined him would vindicate him one day (vv.7-8). And God exhorts the people to obey servant voice and walk by faith and call unbelievers, who walk in the darkness, to trust in the LORD, and his servant (Lindsey, The Servant Songs, 80-95).

In Chapter 52:13-53:12, we see the Work of the Servant. he would be successful in his mission. But first, he would be disfigured to the astonishment of onlookers. He would be despised and rejected because of his humble origins and his appearance. And he would suffer; his suffering would be vicarious and redemptive for our transgressions. He would be silent like a sheep during the abuse of his trial, and finally died. His suffering and death was the plan of God. He was to be a sin offering. Many would be justified before God through the Servant’s work. The servant would share his achievement with his followers. Yet this victory would only come through the fact that the Servant was willing to suffer and die (Smith, The Major Prophet, 150).

Who is this Servant? Israel or Individual? I conclude that this Servant is unique individual. Why? 1. In 48:8-9 Israel is called “servant.” Here is a fresh introduction of the servant again. So it suggests that this Servant differs from the Israel. This Servant would accomplish the task for which the nation Israel was responsible but unqualified: the task of bringing the light to the Gentiles and establishing a justice in the world (42:18-22) (Lindsey, The Servant Songs, 39).

            2. The term, “my servant, Israel” in 49:3. “It is important to note that the term Israel  used not so much as a name as it is a parallel term to servant. It is as though the LORD had said, ‘You are my Israel, in whom I will be glorified.’ Thus it is the function, not the identity, of Israel that is emphasized.” This Servant is an Individual who functions as Israel (Oswalt, Isaiah 40-66, NICOT, 291).  3. There is also a contrast between nation servant and the individual Servant. The nation servant has to be admonished to trust God (40:27-31; 41:8-10, 14-16; 42:18-19), is sinful and has been punished for her sins (40:1-2; 42:22-25; 43:22-28; 47:6; 50:1; 54:4-8), complains bitterly (40:27; 49:14; 50:1-2), and is the recipient, not the agent, of salvation. However, the individual Servant shows total trust in God (50:7-9), is innocent and suffers for the sins of others (50:5-6; 53:4-6, 9), suffers patiently (53:7); and performs the work on behalf of the nation Israel (49:5-6) (Lindsey, 39). Thus, the individual Servant is the true Servant of God.  4. The prophecy of the individual Servant is literally fulfilled in the Messiah, Jesus Christ. (A) Jesus establishes a just order on all the earth (Isa. 42:1, 4; Matt. 12:1-21; Jude 14-15; Rev. 20:4-6). (B) Jesus was rejected by Israel (Isa. 49:7; 53:1-3; cf. Matt. 23:37-39). (C) Jesus brought the light of salvation to the Gentiles (Isa. 42:6; 49:6; cf. John 8:12, Matt. 15:21-28; Acts 28:25-28; Rom. 11:11-25; 2 Cor. 4:4-6; Eph. 3:6-8). (D) Jesus was never defeated, discouraged or doubt God during the period of rejection by the nation (Isa. 42:4; 49:4; 50:4-9; cf. Matt. 11:25-26; John 16:33). (E) Jesus suffered vicariously for the sins of Jews and Gentiles (Isa. 52:15; 53:6; cf. 2 Cor. 5:21; Eph. 2:13-16; 1 Pet. 2:24). (F) Jesus suffered innocently (Isa. 50:8-9; 53:9; cf. 1 Pet.2:24). Jesus suffered silently, in submissive obedience to God’s will (Isa. 53:7,10; cf. Matt. 27:12, 14; John 4:34). (G) Jesus died as a substitutionary sacrifice and was exalted through resurrection and glorification before God (Isa. 52:13-14; 53:10-12; cf. Matt. 27:50; Luke 24:36-39; Acts 1:3; 2:33-34; Phil. 2:5-11; Heb. 1:3; 2:9; 12:2) (Lindsey, The Servant Songs, 142-143). 

Theology of Isaiah 53

Theology of Isaiah 53

Theology of Isaiah portrays the startling and unexpected truth. “The power of God’s arm is not the power to crush the enemy (sin), but the power, when the enemy has crushed the Servant, to give back love and mercy. The Servant takes on himself the sin of Israel and of the world, and, like the scapegoat (Lev. 16:22), bears (nasa; cf. 53:4) those sins away from us.” Some who deny any substitutionary element in the Servant’s admit that the Servant suffers undeservedly because of human sin. This undeserved suffering is a revelation of the delivering arm of the LORD; his ability to restore his people to fellowship with himself. It is substitutionary atonement theology, a concept familiar to the Jews through the language of the entire sacrificial system (Oswalt, Isaiah 40-46). Who is this Servant sent by Yahweh, the LORD?

From the revelation of God in the incarnate Son, it is apparent that the Servant is none other than Jesus the Messiah. This is all about Christology: the person and work of Jesus Christ. The portions of the prophetic word are literally fulfilled in the person and work of Jesus Christ. The following chart is taken from Beyer’s Encountering the Book of Isaiah, 212.

Verse	The Servant’s Description	Fulfillment in Jesus Christ
52:13	Raised, lifted up, exalted	God exalted him and  will exalt him fully at the second coming (Phil.2:9-11)
52:14	Appearance disfigured	Received beating at his trial (Mt. 26:67)
52:15	Sprinkled many nations	Sprinkling of his blood brings forgiveness (1 Peter 1:2)
53:3	Despised and rejected	Many rejected him, especially the leaders (Jn. 11:47-50)
53:4-6	Suffered for our sin; stricken by God	Died for our sin according to God’s plan (1 Cor. 15:3)
53:7	Silent before oppressors	Silent before accusers at his trial (Mk. 14:60-61)
53:8	Killed for his people’s sin	Died for our sin (2 Cor. 5:14-15)
53:9	Assigned a grave with the wicked and rich, but did no wrong	Crucified between two robbers, buried in a rich council member’s tomb (Mk.15:27-28, 43-46)
53:10	Lord’s will to crush him; he will see his offspring	God prepared him as an offering for sin (Rom 5:9; 2 Cor. 5:21)
53:12	Receives great reward because he poured out his life	Receives great reward because he poured out his life (Phil. 2:9-11; Heb. 1:3-4)

VanGemeren sees that the portion of the prophetic word points to the Messiah, Jesus Christ. The Messiah is the wisdom (52:13; 53:9; Jer. 23:5), the glory (52:13), and the kingdom of God (v.15). The kingdom of Jesus Christ is not of this world. So the kings and nations were astonished at his kinship (53:1-2). He was exalted only after he had been rejected by this world (vv.3-4), and suffered for the sake of others (vv.4-6). His vicarious suffering was in total obedience to the Father (v.7). He died because of His father’s will (v.10). Through his obedience to the Father until his death, the new community (the “many”) will be justified and glorified (v.11), and finally Jesus, the Servant obtained the power, the glory and dominion (v.12) (VanGemeren, Interpreting the Prophetic Word, 280). 

So..What are the Lord's Supper and Baptism any way?

The Lord's Supper

While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins. 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.”

The Lord’s Supper is directly instituted by the command and example of Jesus Christ Himself on the night before His death. This is also one of the two ordinances to be observed by the church. Then what is the meaning of the Lord’s Supper? The meaning can be derived from two important Biblical teachings. First, it is to observe “in remembrance of Christ Jesus” (Lk. 22:19; 1 Cor. 11:24-25). What do we remember of Chirst? We remember His sacrificial, redemptive death; His saving presence in Spirit and His future coming. His life is given as “ransom” for many (Mk.10:45). Mark 14:24-25 states, “This is my blood, the blood of the covenant, that is poured out for many. 14:25 I tell you the truth, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God.” Thus, when we partake the Lord’s Supper we remember his sacrificial death for many and we also hope for his second coming-the day when Jesus will drink it new in the coming kingdom of God.

Again Jesus says, “I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. The one who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink. The one who eats my flesh and drinks my blood resides in me, and I in him. Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me. This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever” (John 6:53-57). When we take the bread and wine, which signify His flesh and blood, we are participating Christ’s saving present in His Spirit.

Second, the meaning of the Lord’s Supper is further heightened by the unity and fellowship of believers. “Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ? Because there is one bread, we who are many are one body, for we all share the one bread” (1 Cor. 10:17). As we eat and drink from One true flesh and blood, we are bound in unity and friendship with one another.

How is Christ present in the Lord’s Supper? The Roman Catholic view of “Transubstantiation” asserts that the bread and wine actually or literally become the body and blood of Christ. This view fails to recognize the symbolic nature of Jesus’ statement (such as I am the true vine, I am the door). The Lutheran are of the view that the body of Christ is present “in, with, and under” the Lord’s Supper. The other protestant churches hold a symbolic and spiritual presence of Christ. This is the view based on sound Biblical teaching. Matthew 18:20 says, “Where two or three are gathered in my name, there am I in the midst of them.” If Christ is present in the midst of the believers who worship him, we can surely assume that Christ will present in a special way in the Lord’s Supper. It is not literal presence of the body and blood of Christ; it is rather symbolic or representative presence in the Lord’s Supper. And we cannot also deny the genuine spiritual presence and spiritual blessings in the Lord’s Supper. Yet in personal level, the effect of this genuine spiritual presence and blessings is conditioned on personal faith and commitment.

The Participants in the Lord’s Supper: the first qualification will be “genuine faith and commitment” in Christ. Second, the believers need “self-examination.” 1 Corinthians 11:27-29 warns, “For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. A person should examine himself first, and in this way let him eat the bread and drink of the cup. For the one who eats and drinks without careful regard for the body eats and drinks judgment against himself.” Every believer should examine whether they have right relationship with Christ and have character that reflects the character of the Lord Jesus whom we meet and represent in this Supper.

Therefore, we should view the Lord’s Supper as the commemoration or the remembrance and proclamation of Christ redemptive death and His saving presence until He comes again in the future. And the bread and wine are only symbolic or representative of the flesh and blood of Christ; nevertheless, the Lord Supper is actual communion with risen Christ, which we express practically in the love and fellowship with fellow believers.

Baptism

Christian baptism is baptism by immersion (Acts 8:36-39). It is genuine testimony of a believer showing that he/she has faith in crucified and risen Christ—crucifying his/her sin and resurrection to a new life in Him (Rom. 6:1-11). The Greek word baptizo means “to plunge, dip, immerse” something in water. Therefore, baptism by immersion signifies our union with Christ in his death, burial and resurrection. Paul says, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rom. 6:3-4). Again Paul states, “You were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead” (Col. 2:12). When one is going down into the river, it signifies a state of dying into sin, and coming up out of the water signifies a state of being raised with Christ to walk in newness of life.

Acts 2:41-42 states, “So those who accepted his message were baptized, and that day about three thousand people were added. They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” Therefore, baptism is also a sign of fellowship and identification with the visible Body of Christ, the Church.

Who then is qualified to be baptized? Any one, even infant? From Biblical perspective, it is only genuine believer who, from his/her clear conscience, confesses faith in Lord Jesus Christ. Acts 2:41 states, “Those who received his word were baptized.” Again Acts 8:12 reads, “When they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.” Therefore, only those who received God’s Word, thus, trusted and believe in Christ’s redemptive work for salvation, were baptized.

Paul in Galatians 3:27 says, “As many of you as were baptized into Christ have put on Christ.” This statement suggests that baptism is outward sign of Christian inward regeneration. Everyone who has regenerated must show genuine evidence that he/she has begun true Christian life. This fact cannot be true to infants, who cannot confess genuine faith in Christ and show any sign or evidence of regeneration.

What then will be the effect of Christian baptism? Is it just symbolizing a spiritual born-again state of a believer, thus, no spiritual benefit? No! Or is it a “means of grace” thus, it is necessary for individual salvation? Absolutely Not! It is indeed outward “symbol” of spiritual rebirth. But it does not nullify possible spiritual benefit to the believers. Here I will directly quotes Wayne Grudem as he says, “there is the blessing of God’s favor that comes with all obedience, as well as the joy that comes through public profession of one’s faith, and the reassurance of having a clear physical picture of dying and rising with Christ and of washing away sins. Certainly the Lord gave us baptism to strengthen and encourage our faith.” 

In addition, baptism is also not a “means of grace.” We are not baptized because it is necessary for our salvation. We are justified, thus, saved by faith alone through grace. If we still need “baptism” to be saved, it would be a similar heresy that circumcision was necessary for salvation, which Paul strongly opposed (Gal.5:1-12). Thus, baptism is not necessary for salvation. Yet it is necessary if we determine that we will believe, obey and follow Christ. 

What will our world look like in the end? (Two Models)

First I will briefly compare characteristics of the Spiritual Vision Model and New Creation Model in a table.

Characteristics of Spiritual Vision Model	New Creation Model
More emphasize on Spiritual salvation aspect	Both spiritual and physical (holistic)
Eternal destination is other-worldly	Eternal destination is new, renovated earth
Physical things are more or less evil	There is also “good” aspect in physical things
Next life: radical discontinuity between the present and the future state of life	Continuity between the present and the future life except sin, curse and death.
The nature of next life: just mental activities such as contemplating God	Physical activities such as eating, drinking, celebrating: always active for the glory of God
Eternal life: no political, social and cultural matters	New Earth: there will be political, social and cultural realities.
The Earth: basically evil and beyond restoration.	The Earth: the result of God’s good creation: still hope for future glorious restoration.

The two different characteristics of models will definitely shape one’s world view, especially our Christian world view. More importantly, we must have a right model that is grounded on sound Biblical teaching so that we may understand God’s purposes in the world more fully and properly. When we examine these two models, we find out that Spiritual Vision Model is mixed with part of truth from the Bible and mainly with Greek philosophy especially that of Plato. Thus it is often labeled as “Christoplatonism.” Basically this model draws foundational belief from Greek philosophical teaching that matter is evil and spirit is good. Spirit is identified with mind and intellect. With this foundational mindset, this model teaches this earth is basically evil and beyond restoration, so our eternal or final state is somewhere outside the world- strange spiritual realm, where there will just be spiritual contemplation and inactivity. As a result, this model presents a very detached view of eternal state from this world. And that eternal state is also very boring and unearthly existence.

Moreover, the spiritual model eventually leads someone to reject Biblically sound doctrine of “premillennialism.” One will reject Biblical teaching of future earthly kingdom of the Messiah. The presentation of earthly kingdom in Revelation 20:1-10 is viewed spiritually that it is fulfilled spiritually through the institutional church of the present age. In reality, the Biblical teachings clearly support the characteristics of New Creation Model, which emphasizes both future spiritual and physical aspect of this world.

Genesis 1:10; 31 clearly states that the creation of the earth is “good” and “very good.” Genesis 1:26-30 tells us that God intended for mankind to subdue and rule over the earth. And the blessings of God directly given to Abraham are affected toward the whole earth (Gen. 12:1-3). When God gave blessings to the people of Israel, the blessings are both spiritual and physical. There is no dichotomy between spiritual and material (Deut. 30:1-10). Psalm 72:19: “may the whole earth be filled with His glory.” And Isaiah 11 also depicts the unusual future peace on this earth. Isaiah 11: 6-7: peace between wild bests and human and wild beast. This is reversal of the curse! This is the Messianic eschatological fulfillment on this earth. And Ezekiel 47:1-9 portrays the future earthly kingdom on this earth.

Isaiah 65:17-25 states, “For look, I am ready to create new heavens and a new earth! The former ones will not be remembered; no one will think about them anymore. But be happy and rejoice forevermore over what I am about to create! For look, I am ready to create Jerusalem to be a source of joy, and her people to be a source of happiness…. They will build houses and live in them; they will plant vineyards and eat their fruit. No longer will they build a house only to have another live in it, or plant a vineyard only to have another eat its fruit, for my people will live as long as trees, and my chosen ones will enjoy to the fullest what they have produced…^. A wolf and a lamb will graze together; a lion, like an ox, will eat straw, and a snake’s food will be dirt. They will no longer injure or destroy on my entire royal mountain.” The prophet Isaiah tells us that future new earth will be with house, agricultural and work. It is not just a state of spirit.

Matthew 5:5 says “Blessed are the gentle for they shall inherit the earth.” Matthew 6:10 also says “Your kingdom come. Your will be done, on earth as it is in heaven.” Matthew 19:28: Jesus said to them, “I tell you the truth: In the age when all things are renewed…” Acts 3:19-21 reads “This one heaven must receive until the time all things are restored, which God declared from times long ago through his holy prophets.” And according to Romans 8:18-25 the earthly nature will be freed from the curse. Colossians 1:15-20 states, “He is the image of the invisible God, the firstborn over all creation, for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers – all things were created through him and for him…. and through him to reconcile all things to himself by making peace through the blood of his cross – through him, whether things on earth or things in heaven.” And finally Revelation 21-22 tells us new heaven and new earth with the presence of physical nations.

All things considered, wrestling with the characteristics of the two models is not just religious gibberish that only scholars care about. It is important philosophical foundation that governs our Christian world view. Thus, it is necessary to hold the right model, for that, I am personally convinced that the New Creation Model is the most Biblically and theological sound model to hold. 

The Kingdom of God

INTRODUCTION

James M. Renihan states, “the idea (of the kingdom of God) is so pervasive in Scripture that it is very difficult to be comprehensive. There is much that can be said in trying to give a definition. It must be asserted that the kingdom of God is not a place—though we usually think of kingdoms in geographic terms. It is better understood in terms of the dynamic reign of God. Geerhardus Vos identified three strands which he called its essence: (1) the supremacy of God in the sphere of saving power; (2) the sphere of righteousness; and (3) the state of blessedness.”[1]

Is it true that the idea of the kingdom of God in the Bible is so pervasive that it is difficult to comprehend?  Is it true that the kingdom of God is not a place? Is it also true that it is better to understand the kingdom of God only as its essence such as its saving power, righteousness and the state of blessedness? In this paper, the writer attempts to address that the idea of the kingdom of God in the Bible is not difficult to comprehend, the kingdom of God also denotes the physical, geographical realm and rule of Jesus Christ and the Bible teaches more than its essence. In so doing, the writer traces the idea of the kingdom of God back to Old Testament and its promises, which finally fulfilled in the person and work of Jesus Christ, the Messiah. Then, one will see how Jesus understands and implements the kingdom of God on this earth-the present reality and final consummation of the kingdom of God, which is clearly supported by later apostles in the early church. The writer admits that this paper presents mainly overall structure based on sound Biblical teaching on the kingdom of God, which can be expended and elaborated with more inputs and illustrations.   

           

OLD TESTAMENT PROMISES AND THE KINGDOM OF GOD

The expression the King of God is mainly found in the gospel. Yet Old Testament provides antecedents of this Greek expression. If one can assume Yahweh to be a semantic equivalent of Elohim, one will find some exact equivalents in Hebrew to this Greek phrase. For instance, in I Chronicles 28:5, one will find the expression “malkut Yahweh” and in many others such as Ps. 103:19; 145:11,12,13 and 1 Chron. 17:14. In addition, the nation Israel is also referred as Yahweh’s kingdom: e.g., mamleket cohenim (Ex.19:6), Yisrael mamselotau (Ps. 114:2).[2] From this expression, Yahweh is portrayed as sovereign over his people and all peoples.  

Psalms 103:19 reads, “The LORD has established his throne in the heavens, and his kingdom rules over all.” And Psalms 145:13 says, “Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations.” Psalmist expresses the fact that from everlasting to everlasting God has always ruled over all things; this is His Universal Kingdom. In addition, Old Testament also presents “The Mediatorial Kingdom” in which the rule of God, which is the Kingdom of God, would establish in this earth. In this kingdom, God used human agents such as king David and Solomon and established this kingdom. And this kingdom would be finally established perfectly through the person and work of the Messiah.[3] The reality and the future of this kingdom lie in God’s promises made to His chosen individuals. Kaiser states;

How, then, did this concept of the kingdom of God begin in the OT?…first, the doctrine of the kingdom is a part of the promise-doctrine of the OT; second, since the time of God’s great promise to David, this kingdom has had a central place in the whole promise-plan of God; and third, in the prophets the doctrine of the kingdom is marked by the promise of a personal king reigning in Zion sovereign over all and ready to dispense blessings and judgment to all the nations both now and especially in the day of the Lord.[4]

This promise-plan of God is visualized in God’s promises given to Abraham: “I will make you a great nation, and I will bless you and make your name great, so that you will be a blessing” (Gen.12:1-2). God would make Abraham and his descendents great nation; through him all the people would be blessed. And God would make him exceedingly fruitful, and kings would come from his seed (Gen.17:6). The gradually fulfillment of this promise is seen throughout the book of Genesis in the physical descendents of Isaac and Jacob and Judah.

From the twelve sons of Jacob, Judah received Jacob’s blessings (Gen 49:8-12). Though he is the fourth son, he would be the leader among his brothers.[5] The scepter and the ruler’s staff are given to him; and regarding the phrase “until Shiloh” Johnson, after careful study on it, presents the better meaning of “Shiloh” as “until he comes to whom it belongs.” And he also quotes the Jewish Targum which paraphrases it “until the time that the king Messiah shall come whose is the kingdom.” Thus he understands ‘Shiloh’ “to be a clause that refers to the Messiah, asserting that the tribe of Judah shall have dominion until he comes to assume it personally.”[6] Moreover, Hebrew translation of Genesis 49:10c indicates, “He shall take to him the peoples.” Here “peoples” cannot be applied merely to the people of Israel, but it is more likely to refer to the general national rule.[7] This rule and heritage would come from the seed of Judah. Thus, Kaiser concludes, “the Man of the promise would be overwhelmingly successful; He would reign over all the peoples of the earth because it was His right and destiny to do so. Furthermore, He would originate from the tribe of Judah in Israel!”[8]

This hope of the eschatological and messianic King and his Kingdom in the midst of human kings is further heightened in God’s promises given to David. 2 Samuel 7:12 reads, “…I will raise up your offspring after you…and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever.” In Psalm 89:36, David reaffirms “(that) His throne as the sun before Me. It shall be established forever like the moon.” As a matter of fact, David’s throne and kingdom are nothing less than Yahweh’s throne and kingdom. Psalm 45:6 says, “Your throne, O God, is forever and ever; your scepter of uprightness is the scepter of Your kingdom.” Later the prophet Daniel depicts Him as “the Anointed One” (Dan.9:26) and as “one like a Son of man” (Dan.7:13) and

To Him was given dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; His kingdom is one which will not be destroyed (Dan. 7:14).

Other prophets also foresee “that day” when they would enjoy in the victorious kingdom and universal reign of Yahweh (Isa 2:2; Mic 4:1; Ezek 38:8, 16); the peace of Eden in the land; joy and delight in the kingdom (Isa 11:6; 60:22); and there would be no death forever (Isa.25:8).[9] All things considered, it is clear that God established human mediatorial kingdom and appointed human kings; and in and through which he also promised coming greater physical and earthly kingdom and the Great King to rule over this kingdom.

OLD TESTAMENT KINGDOM PROMISES AND JESUS CHRIST

And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end (Luke 1:31-33).

In the words of Angel to Mary, the term “throne” “house” and “kingdom” clearly reflects the language of original covenant between God and David.[10] And Zechariah prophesizes “(God of Israel) has raised up a horn of salvation for us in the house of his servant David.” This is the fulfillment aspect of Davidic covenant. “Horn” is a symbol of strength, and “salvation” also includes both spiritual and political deliverance (Luke 1:71-75).[11] In addition, one will not see the mentioning of kingdom of God in the angels’ praise. “But the proclamation of “glory (doxa) to God in the highest,” and that of the eschatological “peace on earth” are nothing but a summary of the future bliss that will be realized in and by the coming of the kingdom.”[12] And regarding “peace” (shalom), Gaston sees “Shalom” as salvation in the broadest sense, and he states:

Basically it (Shalom) means wholeness, not just in the sense of fullness of life for the individual but for the totality of human relationships within a community. Therefore shalom is equally a political concept…. A community characterized as a perfect harmony of free persons with their Lord and with one another is a political as well as a religious goal.[13]

Therefore, God is now establishing the fuller aspect of his spiritual and physical kingdom on this earth through Jesus Christ, the Messiah. Now the questions remain; how does Jesus Christ understand the kingdom of God? Is He ushering the concept and reality of kingdom of God different from Old Testament understanding, which is both spiritual and physical? Is this kingdom already established on this earth or still in the future? 

Jesus’ Understanding of the Kingdom of God

What does Jesus mean that the kingdom of God is “at hand”? Is this kingdom established already on this earth? Is it just “reign” not “realm” of the king? Is it just referred only to spiritual reality of the kingdom, not earthly?  George Ladd concludes,

…it is a historical fact that “the Kingdom of God,”…refers to the manifestation of God’s rule not to the new apocalyptic order. Finally, it is a far too rigid application that Jesus may have proclaimed a message about the Kingdom of God which radically transcended his environment…the conceptual milieu of Jesus message is the prophetic hope and not apocalyptic concepts. Therefore the interpretation of the Kingdom of God as God’s reign or rule is to be understood as the correct historical meaning of Jesus’ proclamation.[14]

For him the kingdom of God is primarily “reign” and therefore sees primarily spiritual and abstract reality and presence of the kingdom of God. However, Karl Schmidt explains that in the word  basileia there is also second meaning: “the dignity of the king is expressed in the territory ruled by him, i.e., his kingdom.”[15] And Ridderbos also states, “…the meaning of the kingdom should not be forcibly narrowed down by absolutizing a certain sense or facet of the kingdom at the expense of others.”[16] One cannot see the kingdom of God as “the” abstract reality of the reign of God in His spiritual salvation. Therefore, it is more convincing to conclude that kingdom of God includes both “reign” and “realm” both spiritual and earth reality. In order to understand more biblically balanced understanding of the kingdom of God, one must carefully take note Jesus’ intention and understanding of the kingdom concept, which is in line with OT messianic concept of the kingdom.

Old Testament, John the Baptist and Jesus Christ

            When Jesus first announced the kingdom of God is “at hand” he did not explain what that kingdom of God is like. And the hearers also did not ask what the term would mean. John Bright states, “Jesus used the term as if assured it would be understood, and indeed it was. The Kingdom of God lay within the vocabulary of every Jew. It was something they understood and longed for desperately.”[17] McClain concludes “the absence of any formal definition of the Kingdom in its initial announcement indicates that the Jewish hearers were expected to know exactly what Kingdom was meant.”[18] And Joel Green also states, “interestingly, Jesus proclaimed the kingdom of God but never defined clearly what he intended by this phrase…. No doubt their (his audience) view of the kingdom of God was drawn primarily from the Old Testament.”[19] It is, therefore, clear that Jesus’ concept of the kingdom of God is closely in line with OT concept of the kingdom of God, which includes both spiritual and earthly aspect of restoration of Israel in His kingdom.  

            Before Jesus’ announcement on the coming of kingdom of God, John the Baptist called for repentance for the coming kingdom of God, and later Jesus himself sees John as the coming of Elijah. What is so important about John’s announcement of repentance and the coming of Elijah? It is important because these two aspects clearly indicate eschatological establishment of messianic kingdom on earth. Thus, Saucy states,

Repentance was a prerequisite to the physical blessings and restoration of Israel (cf. Dt 30:6-8; 2 Ch 7:12-22; Eze.33:7-20). So also, Elijah’s ministry would herald the advent of the “great and dreadful day of the Lord” (Mal 4:5). Jesus’ preaching of repentance and his identifying John with Elijah (cf. Mt 11:11-14; Mk. 9:11-13) would clearly be understood by the people as related to the coming of the prophesized kingdom.[20]

And Mark Saucy also concludes;

His (Jesus) kingdom is the reign of Yahweh manifested historically, politically, spiritually, and nationally. It means ultimate rest, restoration, liberation, deliverance and redemption for all of God’s creation. For God’s people it means the experience of this redemption in the whole person, in body (by miracles of healing, exorcism, and provision) and heart (by forgiveness).[21]

E. P Sanders again concludes;

We know with a good deal of certainty that Jesus was baptized by John, thought of there being ‘twelve’ with him, acted against the temple, and predicted or threatened its destruction. That his followers worked within the framework of Jewish eschatological expectation is indisputable… what we know with almost complete assurance-on the basis of facts- is that Jesus is to be positively connected with the hope for Jewish restoration.[22]

Therefore, the calling of the twelve, action against the temple and prediction of its destruction denotes nationalistic restoration in the light of the coming kingdom.  As a matter of fact, Jesus indeed made the spiritual demands in his teaching; yet it is not at the expanse of OT promise and concept of the kingdom of God, which includes physical restoration first of Israel and then of the entire nations. Jesus’ proclamation of kingdom first to Israel (cf Mt 10:5-7; 15:24) is perfectly in accord with OT promise of the restoration of Israel followed by the extension of kingdom blessing to the entire nations.[23]

            However, Matthew 11 and 12 indicates that “at hand” or “nearness” of the OT kingdom promises was rejected by the nation and its leaders. Therefore, Jesus made a dramatic shift in his kingdom program as he began to move away from the cities of Israel and showed new truths or “mysteries” of the kingdom to his disciples.[24] Matthew 13:11-13 reads

Jesus answered them, “To you it has been granted to know the mysteries of the kingdom

of heaven, but to them it has not been granted. For whoever has, to him more shall be

given, and he will have an abundance; but whoever does not have, even what he has shall

be taken away from him. Therefore I speak to them in parables; because while seeing

they do not see, and while hearing they do not hear, nor do they understand.”

Jesus clearly indicates that this new truths (mysteries of the kingdom of God) is to reveal to those who would see, hear and believe; and to hide from those who do not see, hear and understand. After careful study of the subsequent parables of Jesus in Matthew 13, Vlach concludes,

In light of the rejection of the King in Matthew 11 and 12, chapter 13 reveals important

new truths about the kingdom plan. The kingdom will not be established with Christ’s first earthly ministry, but there must be an inter-advent age. Yet this period between the two comings of Christ is still related to the kingdom program. A spiritual nucleus called “sons of the kingdom,” those who have believed the “word of the kingdom,” is being formed and growing in this inter-advent age. These sons of the kingdom are also to evidence kingdom righteousness in their lives (see Rom 14:17). But the kingdom itself will not be established until the second coming of Jesus. Matthew 19:28 and 25:31 link Jesus’ kingdom reign with the second coming, the transformation of the earth, and the coming judgment… Thus, two extremes must be avoided. First, it is erroneous to deny any connection between the kingdom and the present age. Second, it is incorrect to hold that the kingdom has been established in this age. Other Scriptures point to this balance. Colossians 1:13 indicates that Christians have been transferred to Christ’s kingdom, but this kingdom is linked with our “inheritance” (Col 1:12) which is clearly future. In Revelation 5:10 we are told that the saints have been made a “kingdom” yet the reign of this kingdom is future (“and they will reign upon the earth”). [25]

Therefore, the mystery of the kingdom is now related with present time believers (both Jews and gentiles), yet the final realization of the reign and rule of the kingdom is still in the future.

The Presence of the Kingdom of God in the Light of the Future

            Jesus proclaimed the kingdom of God as it was “near” (egguj). One may see this word signifying that the kingdom has actually arrived. However, most scholars see it as “imminence of the kingdom” or “the kingdom has drawn near.”[26] The present writer is also convinced that the kingdom has drawn near in the present age; yet there is also fuller realization of it in the future. First, the presence reality of the kingdom will be discussed followed by the future aspect of it.

            Jesus “as being representative of God”[27] initiated the inauguration of the kingdom reality with his first coming. Luke 4:18-21 indicates the fulfillment of messianic kingdom prophecy of Isaiah 61:1-2 through the person and work of Jesus Christ—preaching good news to the poor, proclaiming freedom for prisoners, giving sight to the blind, releasing the oppressed, and proclaiming the year of the Lord’s favor. In addition to preaching, miraculous healing power of Jesus also indicates the presence of the kingdom (Mt.11:5). And Jesus states, “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you” (Mt.12:28). This statement indicates that “the presence of the kingdom is linked to the power of the Spirit of God.” Nevertheless, Jesus later again thought the disciples to pray for the kingdom to “come” (Lk 11:2). Saucy, thus, states; “While this statement clearly asserts the arrival of the eschatological era prophesized in the Old Testament, Jesus goes on to say “the kingdom of God is near. Repent and believe the good news!” The good news of the kingdom was being proclaimed, the time for it had arrived, but the kingdom itself was at that moment still only “near””[28]

            Jesus again states “But if it is by the finger of God that I cast out demons, then, the kingdom of God has come upon you” (Lk 11:20).  The term “finger of God” is also used in Exodus 8:19. The plagues were the finger of God used mainly for the purpose of freeing his people from captive so that in the future, He would establish theocrative kingdom in and through his people. Buchanan, thus, states the miracle of Jesus “revealed the same ‘finger of God’ which marked the beginning of the end, but not the completion.”[29] Therefore, the miracle of Jesus’ casting out of demons indicates ushering of kingdom power, but not yet the established kingdom. 

            Moreover, the statements of present entering of the kingdom (e.g. Mt 23:13) does not indicates present realm of kingdom of God on earth. According to Robert Recker, these statements “point not to a realm but to a relationship, and this is substantiated by many passages in their context which call for a receiving of the Christ (Mt.7:21-22; 8:22; 10:25; 10:32-33; 38-40; 11:6), a submission to God or a stance of humility in relation to God (Mt. 5:3; 18:3-4; 20:25-28; 23:10-12), or simply of subjection to God.”[30] The disciples are summoned to preach the good news of the kingdom (Mt. 24:14), proclaiming the salvation of “repentance and forgiveness of sins” (Lk 24:47). And they and the believers were entrusted to live in accordance with the “principles of the coming kingdom as witness to the King and his coming kingdom.”[31] Karl L. Schmidt well sums up this fact as he states,

The actualization of the rule of God is future. And this future determines man in his present. The call for conversion comes to the man who is set before God and His rule. Where man responds to this call in faith, i.e., in obedience, he is in touch with the kingdom of God which comes without his co-operation, and the Gospel is glad tidings for him.[32]

At the time of early church, apostle Paul states, “For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit” (Rom 14:17).  His point is that the reality and principles of the kingdom of God is ushered in this world through the indwelling presence of the Holy Spirit. Again he states “For the kingdom of God does not consist in talk but in power” (1 Co 4:20), which implies the kingdom as the present reality.

On the other hand, Philippians 3:20 says, “But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.” Paul’s understanding is that our ideal identity is in the kingdom, which is yet to come, and believers are still waiting for their King to return and rule on this earth. Yet this future kingdom also carries with a present blessing. Saucy explains;

Believers whose citizenship has been transferred into Christ’s kingdom are now free from “the dominion of darkness,” by which the apostle means the “satanic or demonic powers,” whose slaves they had formerly been and over whom Christ had triumphed. But this deliverance is not yet all-encompassing. It relates to the believer’s inner personal or spiritual freedom from the domination of the evil powers, but not yet deliverance from outward evil. The present effect of belonging to Christ’s kingdom is elaborated in the following verse: “… we have redemption, the forgiveness of sins” (Col.1:14)… (and the kingdom is present) in terms of righteousness, peace, and joy (Rom 14:17) and power

(1 Co 4:20), but never in terms of a present “reign.”[33]

Therefore, the reality and essence of the kingdom is present in this world. Yet the establishment of the kingdom on this earth where the King will rule over his “realm” as Old Testament promised is still future. It is “already/not yet” reality of the kingdom of God.

The Futurity of the Kingdom in the Light of Millennium and Eternal Kingdom

            Jesus presents the kingdom of God focusing on the future. He taught the disciples to pray for the coming of kingdom (Mt 6:10). Matthew 7:21-22 reads, “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name…?” The kingdom will be entered at the time of judgment. When? It will be “On that day”- signifying the future reality. Then, “the righteousness will shine like the sun in the kingdom of their Father” (Mt 13:43).  The believers will shine more in the glory of Christ’s kingdom and eternal kingdom (cf. Rom.8:16-23; Phil. 3:20-21; Rev. 19:7-9).

The parable of the ten Minas (Lk 19:11-27) also portrays the futurity of the kingdom.  In this context, the disciples supposed that the kingdom of God was to appear immediately. In order to clarify their wrong expectation, Jesus told this parable. We find the phrases such as “A nobleman went into a far country to receive for himself a kingdom..” “When he returned, having received the kingdom…” Considering all these phrases, Ladd concludes,

If the parable of the nobleman who went into a far country to receive kingly authority (Luke 19:11f) is applied to Jesus, we conclude that he will not exercise his kingly authority until his return in the second advent, and then the scene of the exercise of this regal authority is the same place as that from which the king departed, namely the earth.[34]

The point is that one day (still in the future) the King will return and exercise his authority and rule on this earth.

            Later, after Jesus foretold the signs and the event of his second coming, he said, “when you see these things taking place, you know that the kingdom of God is near” (Lk.21:31). The parallel passage in Matthew 24:33 also say, “when you see all these things, you know that he is near, at the very gates.” The word kingdom of God in Luke can also be translated “he” in Matthew. Saucy, therefore, concludes, “in any case, the meaning is clear that the coming of the kingdom is associated with the coming of Christ…the kingdom is equivalent to the presence of Christ. He has departed to heaven, from which the church awaits his return. It likewise awaits the arrival of the kingdom according to the parable of the nobleman.”[35] In addition, the same term “near” (egguj) is used both used in the first announcement of the kingdom and now in the future time. Saucy again states, “the kingdom that was “near” in the earlier teaching will now be “near” (egguj) only in the future when this age has run its course and “all these things”- the events of this time leading up to the coming of Christ- are seen.”[36] This time, Jesus will be seen as King and Son of Man coming down with power and great glory, and he will rule over his kingdom.

            Now question still remains: when and how his earthly new kingdom will be established? In Matthew 19:28, Jesus says, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.” This new world is a reference to earthly Davidic millennium kingdom described in Revelation 20:1-15. The word “new world” literally means “regeneration,” 

which is a reference to the coming renewed and renovated earth as predicted in the Old

Testament prophets (see Isa 65). This kingdom reign is also tied to the restoration of the twelve tribes of Israel which is also the topic of much Old Testament prophecy. This reign of Jesus from His glorious Davidic throne is not currently taking place, but it will when the events of the second coming bring in the regenerated earth and restoration of national Israel.[37]

This is the earthly Davidic kingdom with the restored the people of Israel, which will last long 1000 years. Returned King Jesus will rule over united and restored Israel, with Jerusalem as the center of His kingdom. Since Israel is covenant relationship with Yahweh, they will enjoy a special relationship with their King, the Messiah.[38] At the same time, Jesus will also rule over the Gentile nations and the entire earth as “their benevolent dictator.” And others faithful believers may also have “a privilege of rulership over the Gentile nations scattered all over the earth (cf. 1 Cor. 6:2; 2 Tim. 2:12).”[39] Above all, Jesus will be King of kings and Lord of lords in this millennial kingdom of God.

            Daniel 2:44 declares, “And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, not shall the kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever.” This is the kingdom, after removing all the kingdoms of man, which will stand “forever.” Yet the above mentioned kingdom will just last long 1000 years. Then when will this kingdom stand “forever?” In 1 Corinthians 15:23-28, Paul explain two phases of the future kingdom. After the millennium, Jesus will destroy every rule and every authority and powers, and every enemy including the last enemy- death! And he will “deliver up the kingdom to the God the Father” and all enemies will be put under “his feet.” This indicates the total defeat of His enemies and there will be no human parallel kingdom; He will rule “forever” over his eternal kingdom, which is, as Ladd puts it, the Age to come beyond the millennium. Ladd asserts, “Only in the Age to Come beyond the Millennium is the prayer finally answered, “Thy Kingdom come; thy will be done on earth as it is in heaven.” The earth will then be a renewed earth, to be sure, but it will still be the earth.”[40] Benware concludes,

This is the great goal: God’s ruling over a redeemed people in a perfect environment that is free from all enemies and opposition…. It is probably best to see the triune God as reigning. “Christ will continue to reign, because His reign is eternal (Rev. 11:15), but He will reign with the Father in trinitatian glory, subject to the Trinity in that way eternally designed for Him.” The eternal kingdom of God is the final phase of the kingdom of God and will fulfill Daniel’s prophecy that “the God of heaven will set up a kingdom which will never be destroyed” (Dan. 2:44a).[41]

 

Conclusion

            From the biblical and theological perspective, it is clear that the kingdom of God is one of the most prominent concepts. It is firmly rooted in the Old Testament promises, which have been gradually realized first in the human kings and kingdom and finally fulfilled in the person, work and teaching of Jesus Christ, the Messiah. It is also very clear that Jesus understood and taught the kingdom of God as both spiritual and earthly. So the kingdom of God is not just an idea and abstract reality. It is earthly and physical reality as well. It includes the supremacy of God in the sphere of saving power; (2) the sphere of righteousness; and (3) the state of blessedness and Spirit in this world. Yet it also still awaits the coming earthly reality of the kingdom, where the Messiah will physically rule with believers on this yet-to-come transformed heaven and earth.

           

SELECTED BIBLIOGRAPHY

Benware, Paul N.  Understanding End Times Prophecy: A Comprehensive Approach. Chicago: Moody Press, 2006.

Bright, John. The Kingdom of God. New York: Abingdon, 1953.

Brown, Raymond E.  The Birth of the Messiah. Garden City, N.Y.: Doubleday, 1977.

Buchanan, George Wesley. Jesus, the King and His Kingdom. Macon, GE: Mercer University Press, 1984.

Clifford, Paul Rowntree. The Reality of the Kingdom: Making Sense of God’s Reign in a World Like Ours Grand Rapids, MI: W. B. Eerdmans Publishing Company, 1996.

Green, Joel. Kingdom of God: Its Meaning and Mandate. Wilmore, KEN: Bristol Books, 1989.

Gaston, Lloyd. No Stone on Another. Leiden: Brill, 1970.

Hill, David .The Gospel of Matthew, New Century Bible Commentary. London: Oliphants, 1962.

Kaiser Jr., Walter. Toward an Old Testament Theology. Grand Rapids, MI: Zondervan, 1978.

______________. “Kingdom Promises as Spiritual and National” in Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testament, ed. J.S. Feinberg. Wheaton, IL: Crossway, 1988.

Johnson, Jr., S. Lewis. “Judah Praised, Triumphant, and Reigning in the Coming One: An Exposition of Genesis 49:8-12.” The Emmaus Journal, no.1 [summer 2010]

Ladd, George Elden. The Presence of the Future: The Eschatology of Biblical Realism. Grand Rapids, MI: William B. Eerdmans, 1974.

______________. The Gospel of the Kingdom: Popular Expositions on the Kingdom of God. Grand Rapids, MI: Wm. B. Eerdmans Publishing House, 1973.

McClain, Alva J.  The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. Winona Lake, IA: BMH Books, 1974.

Merrill, Eugene H.  Everlasting Dominion: A Theology of the Old Testament. Nashville, TEN: B&H Publishing Group, 2006.

Patrick, Dale .“The Kingdom of God in the Old Testament” in The Kingdom of God in 20^th Century Interpretation, ed. Wendel Willis, Peabody, MS: Hendrickson Publishers, 1987.

Ridderbos, Herman.  The Coming of the Kingdom. Philadelphia: Presbyterian and Reformed, 1962.

Renihan, James M. “The Kingdom of God (What it is and is not)” http://www.mountainretreatorg.net/eschatology/kingdom_god.html [accessed June 19, 2011]

Saucy, Robert L. The Case for Progressive Dispensationalism: The Interface between Dispensational and Non-Dispensational Theology. Grand Rapids: Zondervan, 1993.

Saucy, Mark. The Kingdom of God in the Teaching of Jesus: In 20^th Century Theology. Dallas: Word Publishing, 1997.

Larl Ludwig Schmidt, “basileia,” Theological Dictionary of the New Testament, vol. 1, ed. Gerhard Kittle. Grand Rapids: Eerdmans, 1964

Senders, E. P.  Jesus and Judaism. Philadelphia: Fortress Press, 1985.

Vlach, Michael J. “The Church and the Kingdom” class syllabus for Theology IV, summer, 2011.

_____________. “The Kingdom Program in Matthew’s Gospel.” http://www.theologicalstudies.org/page/page/1527158.htm [accessed on June 29, 2011].

          

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[1]  James M. Renihan, “The Kingdom of God (What it is and is not)” http://www.mountainretreatorg.net/eschatology/kingdom_god.html [accessed June 19, 2011]

 [2] Dale Patrick, “The Kingdom of God in the Old Testament” in The Kingdom of God in 20^th Century Interpretation, ed. Wendel Willis (Peabody, MS: Hendrickson Publishers, 1987), 72. Merrill finds out that technical term “kingdom of God” (or “of the Lord”) occurs only once in the entire OT (2 Chron. 13:8); yet he also admits that this is the dominant theological motif. See Eugene H. Merrill, Everlasting Dominion: A Theology of the Old Testament, (Nashville, TEN: B&H Publishing Group, 2006), 278.

        

 [3] Michael J. Vlach, “The Church and the Kingdom” class syllabus for Theology IV, 109. 

 [4] Water C. Kaiser, Jr. “Kingdom Promises as Spiritual and National” in Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testament, ed. J.S. Feinberg (Wheaton, IL: Crossway, 1988), 291.

       

 [5] The oldest son, Reuben, lost his birthright because he dishonored his father by laying with his father’s concubine (Gen.35:22); second son Simeon and third one Levi were ignored because of their outrageous revenge on the Shechemites (Gen.34:13-29).

        

 [6] S. Lewis Johnson, Jr., “Judah Praised, Triumphant, and Reigning in the Coming One: An Exposition of Genesis 49:8-12.” The Emmaus Journal, no.1 [summer 2010], 36.  

          [7] This aspect is seen as part of Jacob’s heritage in Genesis 27:29a: “Let peoples serve you and nations bow down to you…” Von Orelli, Prophecy, 121-22 quoted in Walter Kaiser Jr., Toward an Old Testament Theology (Grand Rapids, MI: Zondervan, 1978), 96.

        

 [8] Ibid., 97.

          

 [9] Water C. Kaiser, Jr. “Kingdom Promises as Spiritual and National” 293.

            [10] Raymond E. Brown, The Birth of the Messiah (Garden City, N.Y.: Doubleday, 1977), 310.

        

 [11] Robert L. Saucy, The Case for Progressive Dispensationalism: The Interface between Dispensational and Non-Dispensational Theology (Grand Rapids: Zondervan, 1993), 82.  

         

 [12] Herman Ridderbos, The Coming of the Kingdom (Philadelphia: Presbyterian and Reformed, 1962), 28.

          

[13] Lloyd Gaston, No Stone on Another (Leiden: Brill, 1970), 334-335.

[14] George Elden Ladd, The Presence of the Future: The Eschatology of Biblical Realism (Grand Rapids, MI: William B. Eerdmans, 1974), 148.

[15] Quoted by Saucy, The Case for Progressive Dispensationalism: The Interface between Dispensational and Non-Dispensational Theology, 84.

[16] Ridderbos, The Coming of the Kingdom, 26.

[17] John Bright, The Kingdom of God (New York: Abingdon, 1953), 17-18.

[18] Alva J. McClain, The Greatness of the Kingdom: An Inductive Study of the Kingdom of God (Winona Lake, IA: BMH Books, 1974), 276-277.

[19] Joel Green, Kingdom of God: Its Meaning and Mandate (Wilmore, KEN: Bristol Books, 1989), 18.

[20] Saucy, The Case for Progressive Dispensationalism: The Interface between Dispensational and Non-Dispensational Theology, 88.

[21] Mark Saucy, The Kingdom of God in the Teaching of Jesus: In 20^th Century Theology (Dallas: Word Publishing, 1997), 329.

[22] Italic Original. E. P. Senders, Jesus and Judaism (Philadelphia: Fortress Press, 1985), 118.

[23] Saucy, The Case for Progressive Dispensationalism, 88.

[24] Michael J. Vlach, “The Kingdom Program in Matthew’s Gospel.” http://www.theologicalstudies.org/page/page/1527158.htm [accessed on June 29, 2011]. 13.

[25] Ibid., 13-15.

[26] E.g. Ridderbos, The Coming of the Kingdom, 36-42. David Hill, The Gospel of Matthew, New Century Bible Commentary (London: Oliphants, 1962), 90ff. Robert Saucy, The Case for Progressive Dispensationalism, 94-95.

[27] Paul Rowntree Clifford, The Reality of the Kingdom: Making Sense of God’s Reign in a World Like Ours (Grand Rapids, MI: W. B. Eerdmans Publishing Company, 1996), 34.

[28] Saucy, The Case for Progressive Dispensationalism,99.  

[29] George Wesley Buchanan, Jesus, the King and His Kingdom (Macon, GE: Mercer University Press, 1984), 33.

[30] Quoted by Saucy, The Case for Progressive Dispensationalism, 101.

[31] Saucy, The Case for Progressive Dispensationalism, 102.

[32] Larl Ludwig Schmidt, “basileia,” Theological Dictionary of the New Testament, vol. 1, ed. Gerhard Kittle (Grand Rapids: Eerdmans, 1964), 586-7.  

[33] Saucy, The Case for Progressive Dispensationalism, 109-110.

[34] Quoted by Saucy, 96.

[35] Ibid., 96.

[36] Ibid., 97.

[37] Vlach, “The Kingdom Program in Matthew’s Gospel, 16.

[38] Reflecting Matthew 19:28, Benware thinks that each apostle will have a kind of jurisdiction under Christ over one tribal area in Israel. And he also refers others’ idea that King David will have a special place of rulership (probably as a prince) under the Lord Jesus in the millennial kingdom. See Paul N. Benware, Understanding End Times Prophecy: A Comprehensive Approach (Chicago: Moody Press, 2006), 333.

[39] Ibid., 333.

[40] George Eldon Ladd, The Gospel of the Kingdom: Popular Expositions on the Kingdom of God (Grand Rapids, MI: Wm. B. Eerdmans Publishing House, 1973), 38-39.

[41] Ibid., 194.