Your Kingdom come

by Ric Benson

The fundamental purpose of the Christian church, and therefore every local Christian congregation, is to work with God in the realization of His kingdom. It is the kingdom of God that powerfully and predominantly lies at the heart of the teaching, life and action of the Lord Jesus and it is this kingdom that pervades His parables, His miracles and His passion. Sadly the significance of this teaching has been sadly ignored and neglected by the modern church.

The concept of the “kingdom of God” (or interchangeably the “kingdom of heaven”) is found more than 100 times in the first three Gospels, twice only in John’s Gospel (although eternal life and the kingdom of God are interchangeable concepts), is the centre of John the Baptist’s proclamation concerning Jesus, is directly associated with Jesus’ presence – particularly in healing the sick, casting out demons, and as an explanation of Jesus’ ministry and teaching – and it underpinned Jesus’ public inauguration of His ministry recorded in Luke 4:18-19 ( taken from Isaiah 61)

It is impossible to understand the purpose and mission of the local church without understanding the purpose and characteristics of the kingdom of God. It is also impossible to fulfil the Great Commission – to make disciples where we are by living under God’s rule and reign (Matthew 28 and Mark 16), the Great Commandment – to impart God’s unconditional love through our lives (John 13), the Cultural Mandate – to be engaged in and with the world but not conformed to its lifestyle (John 17), the Creation Mandate – to exercise responsible dominion over the physical world (Genesis 2), or to outwork the prayer Jesus taught His disciples to pray which included the phrase “God’s will be done on earth as it is in Heaven”, without understanding what the kingdom of God really means.

Fundamentally, the kingdom of God is the rule and authority of God Himself being worked out on earth. In this rule and authority, God intervenes to rescue, preserve and save His people, put right the wrongs of this world and manifestly establish justice and righteousness, not through redemptive domination which is based on the use of superior counter force, but through the redemptive power of compassionate, loving servanthood as modelled by Jesus. Jesus’ kingdom, although manifesting itself visibly through the lives of those in it, is not in the present essentially a physical earthly reign of the Messiah as the Jewish people longed for, but an inner reign of God that had powerful effect in consequently transforming society. Ultimately of course the kingdom of god will result in a new earth with Jesus physically reigning.

In Jesus’ healing and exorcism ministries, in His miracles, in His forgiveness of sins, in his ministry amongst the poor and marginalized and in inclusive openness to people from all levels of society, Jesus proclaimed that the kingdom rule had begun in Him, but in His teaching, demonstrated that although the kingdom had been inaugurated in Him, it would not be fully established until His return. So in Jesus’ teaching and example of the kingdom there is an important tension between the “here and now” and the “yet to come”. Ultimate justice and righteousness will only be established by His return.

The two greatest dangers to Christian teaching and practice lie in the two extremes of teaching on the kingdom of God. One is that it will come at the end of time when Christ returns (catastrophism/future focus), and the other is that it is entirely about the here and now (gradualism/present focus).  The former teaching fails to address the current pain and needs of the world, whilst the latter projects a reliance on social action and change, or a spiritual triumphalism promising more than it delivers. These two extremes need to be held in tension for a true “kingdom” balance. In the birth, life, death, resurrection, and ascension of Jesus, and the giving of the Holy Spirit to the church in Acts 2, the reclaiming of the earth and everything in it back to God’s original plans and purposes has been inaugurated. In the return of Christ to rule in power, the consummation of the kingdom will take place, never again to be undone.

Biblical teachings present us with six fundamental tension points or polarities that are central to the mystery of God’s reign. Understanding the kingdom biblically requires recognizing these polarities and preserving a balance in them.

1. 1. Present versus future.
      Jesus said “The kingdom of God is near” (Mark 1 :15), but also that we should pray for God’s kingdom to come (Matt. 6:10).
   2. Individual versus social.
      Jesus said the kingdom is like hidden treasure an individual person might find (Matt. 13:44), but he also said, “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32). He talked about being born again in order to see the kingdom (John 3:3) but also described it as a feast to be shared (Luke 13:29).
   3. Spirit versus matter.
      Paul said, “Flesh and blood cannot inherit the kingdom of God” (I Cor. 15:50), and Jesus said, “My kingdom is not of this world” (John 18:36). But Jesus associated himself with the healing and liberation of the Jubilee (Luke 4: 18-21) and Revelation speaks of a kingdom in which God’s people “will reign on the earth” (Rev. 5: 10).
   4. Gradual versus climactic.
      Jesus said the kingdom is like grain that grows gradually in a field (Mark 4:26-28). But he also said its coming would be like the midnight cry of the arriving bridegroom (Matt. 25: 1-6). [17]
   5. Divine action versus human action. The kingdom of God is like a returning king who settles accounts (Luke 19:11-27). It is God who rules and reigns (Ps. 99: 1-2). Yet, the kingdom is also something we must seek (Matt. 6:33), and Christians can be “fellow workers for the kingdom of God” (Col. 4:11).
   6. The Church’s relation to the kingdom; the tension between seeing the church and the kingdom as essentially the same or as clearly different. Jesus said to the Apostle Peter, “I will give you the keys of the kingdom of heaven” (Matt. 16: 19). But he also spoke of the kingdom as future and said that not all those who worshiped him, but only those who did God’s will, would enter the kingdom (Matt. 7:21).
      . . . Any biblical theology of the kingdom will need to wrestle with these polarities.

Jesus’ teaching and ministry demonstrate that the extent and nature of the kingdom and the rule of God is all-encompassing – affecting every level and arena of human life and existence. His inaugural reading of Isaiah 61 (recorded in Luke 4:18-19), is so powerful because it announces the integral and holistic nature of the coming kingdom, which will only be fully established when the whole of the created order, so deeply affected by the fall, is healed by God’s renewal and re-creation, and “shalom” – God’s peace on a personal, interpersonal, physical and cosmic level is restored. Shalom is the ultimate goal of the kingdom. So this kingdom of which Jesus speaks and the related Gospel of the kingdom is holistic…it is good news to the economically disinherited (Luke 6:20), as well as to the spiritually poor (Matthew 5:30, good news to the socially and politically disinherited, good news to the physically disinherited, and good news to the spiritually and physically bruised and oppressed. The year of the Lord’s favour, Jubilee, isn’t just a heavenly hope, but an embodied hope on a recreated earth, of which we are the first fruits and should be about the Father’s business.

The work of the kingdom, although embracing the giving of “a reason for the hope that lies within us with gentleness and respect” (1 Peter 3:15), is not only about proselytising but about standing with God in relation to a fallen and hurting world because it is required by God and is right to do so. Such a stand then gives a powerful apologetic for evangelism and mission. The work of the kingdom emanates from living under God’s rule with integrity. This removes hidden agenda, impure motives, self-aggrandisement and self-promotion, showcasing our ideology, and the use and abuse of others for our purposes. We are not charged with “bringing the kingdom of God to earth”, for only Jesus Christ can do that, but by being an agent of the kingdom in joining God in what He is already doing through His Holy Spirit by encountering people and transforming lives.

The Gospel of the kingdom of God needs to be understood so that evangelism can be recalibrated. “Gospel”(euangelion) was not a technical religious phrase, but a secular phrase in wide use, co-opted by Christians to express what god was doing in and through Christ. The specific meaning was that it pointed to a messenger who would run (or ride a horse) ahead of the king across the hills, coming from a place of battle, entering and declaring to the city victory over enemies. It was a public announcement about a public event intended for the public realm of life…because of the victory, and announcement off the victory, the city would now have a new beginning and a different reality. The messenger would appear, raise their right hand and yell out “rejoice, we have won the victory.” So in the case of Jesus, He comes from a place of battle (in the wilderness with Satan), and enters Galilee preaching the euangelion of God…with the good news of victory…public news that has public implications for the public realm. In our case, we need to let people know that Jesus has battled the powers and principalities, has won the battle, thus providing for all who live in Christ freedom, liberty, hope and purpose, and the lifestyle of the kingdom lived by those who proclaim this message give proof of their claims thus pointing others to Christ. Anything less than this is reductionist doing a disservice to Jesus and his kingdom.

Kingdom people, kingdom communities, and kingdom mission all are engaged in announcing and demonstrating the “good news” of God’s redemption in relation to a fallen and hurting world. Such announcement and demonstration is much more than evangelism and social involvement. It is a total engagement of all we are and all we believe in with the needy world around us. It embraces what we say, what we believe, how we act, how we care, and how we relate – all of which should be firmly based on the full counsel of the Word of God and an integration of the two great commandments of loving God with all our heart, soul and mind, and loving our neighbour as we love ourselves (Matthew 22:37-40).

Living as kingdom people and kingdom communities requires us to intentionally define and continually action kingdom principles throughout the church community and on into the world at large. Being a kingdom community calls us to engage in a balanced way in all of the following principles and implications as a way of life;

1. Submission to Christ – Lordship, obedience, faithfulness, discipleship, sacrifice
2. Worshipful living – praise, worship, celebration, thanksgiving, faith
3. Intentional stewardship – stewardship, giving, kingdom investment
4. Passionate pursuit of God – prayer, Bible reading, worship, surrender
5. Growth in Christlikeness – incarnation, fruit of the Spirit, Christ’s character and teaching
6. Biblical focus – Word-centred, teaching, theologizing, authority
7. Relationally Connect – Outreach, community, incorporation, embracing all, recognition of human dignity, neighbourliness,
8. Full Participation – commitment, sacrifice, focus, involvement, service
9. Compassionate Caring – justice, mercy, grace, love, care for poor and marginalized, active participation in causes, employment of time, talents treasure and testimony
10. Spirit Empowerment – healing, deliverance, boldness, spiritual gifts, spiritual warfare against powers and principalities
11. Evangelistic Outreach – audio-visual presentation of the Gospel of the kingdom with an apologetic of the hope that lies within given in gentleness and with respect, especially to the church’s local community
12. Missions Engagement – promotion of the kingdom of God particularly to places that have not heard

Discussion starters
The following statements are provided to provoke discussion.

1. For too long the evangelical church has reduced the Gospel of the kingdom which Jesus preached, to the Gospel of salvation. Whilst the Gospel of salvation is of fundamental importance, such a limited emphasis has left many either still-born as Christians, or totally ignorant as to what life in Christ should be about and what participation in the kingdom of God requires of them.

2. In recent days, the evangelical church seems to have discovered or rediscovered the notion of the kingdom of God, and has made significant moves to realign with the broader kingdomimplications ie. Rick Warrens PEACE Plan. The P E A C E Plan is an initiative begun by Saddleback Church in Lake Forest, California. Senior Pastor Rick Warren’s stated intention in launching the P. E. A. C. E. (or PEACE) Plan is to involve every Christian and every church in every nation in the task of serving people in the areas of the greatest global needs. The tag-line is ‘Ordinary people empowered by God making a difference together wherever they are’. P E A C E is an acronym for the stated methodology for achieving the plan: “Promote reconciliation – Equip servant leaders – Assist the poor – Care for the sick – Educate the next generation.”

3. In a so-called “post-modern era” (a reaction to the failings of the modernist era) which exhibits to a greater or lesser degree some or all of the following tenets:

(1) Self is rejected as the Centre
(2) Reason and logic is not enough
(3) Enlightenment is rejected
(4) There is no objective world
(5) There is no metanarrative
(6) Science is not the full answer
(7) The physical world is not enough
(8) Authority is not to be trusted
(9) Life is a journey
(10) Truth is relative

only an authentic “kingdom “ emphasis by the Christian church will make significant impact in our fallen and needy world. Such a proclamation will assist in removing the accusation of hypocrisy so often levelled at the church and excite people to the real cause of Christ of reconciliation, redemption and restoration of our world.

4. Jesus’ first recorded teaching is the Sermon on the Mount (Matthew 5-7). This teaching is timeless, radical and profound and provides the basis of living in the kingdom of God under God’s rule. Such teaching is diametrically opposed to the way the majority of Christians live and is seen by many pastors as too demanding or outdated for their congregations to entertain. Sadly, however, the Christian life as it was meant to be lived cannot be experienced until such teaching is seriously embraced. We have a responsibility as Christians to personally and corporately align with and live out Jesus’ kingdom teaching and by so doing proclaim with integrity the full message of the Gospel which will again excite people to convert and participate.

Application Questions

1. If the above statement is an accurate descrption of the Kingdom of God and associated implications and responsibilities, what needs to be done in and thru churches to more realistically advance the Kingdom?
2. Where and why has the church lost its kingdom identity and emphasis, and what can be done to realistically restore it?
3. Today’s churches seem to gravitate to a particular emphasis of the kingdom at the expense of other expressions. Is it reasonable to expect that any church could embrace, much less balance the six priorities expressed in the material?
4. When evaluating your church against the description of the Kingdom given above, how do you rate (on a 1 - poor to 10 outstanding basis) and what would be the most significant thing you as a pastor could do to improve your rating?

REFERENCE MATERIAL
Important theological reflections and frameworks concerning the kingdom, sin, shalom, the mission of the church, vocation, and the story we’re in.

Beasley-Murray, G. R. Jesus and the Kingdom of God: Eerdman’s Publishing /Patternoster Press 1986
Brueggemann, Walter. Living Toward a Vision: Biblical Reflections on Shalom. Shalom resource. New York: United Church Press, 1982.
Duncan, Malcolm Kingdom Come – The local church as a catalyst for social change: Monarch Books 2007
Jones, E. Stanley. The Unshakable Kingdom and the Unchanging Person. Nashville: Abingdon Press, 1972.
Mouw, Richard J. When the Kings Come Marching in: Isaiah and the New Jerusalem. Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1983.
Munroe., Myles. Rediscovering The Kingdom – ancient hope for our 21st Century world: Destiny Image Publishers 2004
Munroe, Myles. Kingdom Principles – Preparing for kingdom experience and expansion: Destiny Image Publishers 2006
Munroe, Myles. Applying the Kingdom – rediscovering the priority of God for mankind: Destiny Image Publishers 2007
Plantinga, Cornelius. Not the Way It’s Supposed to Be: A Breviary of Sin. Grand Rapids, Mich: Eerdmans, 1995.
Schuurman, Douglas James. Vocation: Discerning Our Callings in Life. Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 2004.
Snyder, Howard A. Models of the Kingdom. Nashville: Abingdon Press, 1991.
Stackhouse, John G. Making the Best of It: Following Christ in the Real World. Oxford: Oxford University Press, 2008.
Wink, Walter. Engaging the Powers: Discernment and Resistance in a World of Domination. Minneapolis: Fortress Press, 1992.
Wink, Walter. Naming the Powers: The Language of Power in the New Testament. Philadelphia: Fortress Press, 1984.
Wink, Walter. The Powers That Be: Theology for a New Millennium. New York: Doubleday, 1998.
Wink, Walter. Unmasking the Powers: The Invisible Forces That Determine Human Existence. Philadelphia: Fortress Press, 1986.
Wolterstorff, Nicholas. Until Justice and Peace Embrace: The Kuyper Lectures for 1981 Delivered at the Free University of Amsterdam. Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1983.
Wright, Christopher J. H. The Mission of God: Unlocking the Bible’s Grand Narrative. Downers Grove, Ill: IVP Academic, 2006.
Wright, N. T. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. New York: HarperOne, 2008.
Wright, N. T., and N. T. Wright. The Last Word: Beyond the Bible Wars to a New Understanding of the Authority of Scripture. [San Francisco]: HarperSanFrancisco, 2005.