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 20th 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 20th 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].
[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 20th 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.
[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.
[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.
[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 20th 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.
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