Kingdom of God
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- "Kingdom of Heaven" redirects here. For the 2005 film, see Kingdom of Heaven (film)
The Kingdom of God or Reign of God (Greek: Βασιλεία τοῦ Θεοῦ - Basileia tou Theou,[1]) is a foundational concept in Christianity, as it is the central theme of Jesus of Nazareth's message in the synoptic Gospels. The phrase occurs in the New Testament more than 100 times,[2] and is defined almost entirely by parable. According to Jesus, the Kingdom of God is within people[3], it is approached through understanding,[4] and entered through acceptance like a child,[5] spiritual rebirth,[6] and doing the will of God.[7] It is a kingdom peopled by the righteous[8] and stands in stark contrast to the only other kingdom available to people: the kingdom of earthly things or Satan.[9]
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[edit] English Translation of the Term
In the synoptic Gospels (which were written in Greek), Mark and Luke use the Greek term "Basileia tou Theou," commonly translated in English as "Kingdom of God," while Matthew prefers the Greek term "Basileia tōn Ouranōn" (Βασιλεία τῶν Ουρανῶν) which has been translated as "Kingdom of Heaven." Biblical scholars speculate that the Matthean text adopted the Greek word for "heaven" instead of the Greek word for "God" because, unlike Mark and Luke, it was written by a Jew for a Jewish audience so, in keeping with their custom, avoided using God's name as an act of piety. In Matthew, "heaven" stands for "God." The basis for these terms being equivalent is found in the apocalyptic literature of Daniel 2:44 where "the 'God of heaven' will set up a 'kingdom' which will never be destroyed."
The word “kingdom” is a translation of the Greek word “basileia” which in turn is a translation of the words "malkuth" (Hebrew) and "malkutha" (Aramaic). These words do not define kingdom by territory but by dominion. Jesus said of the Kingdom of God that one cannot say, “Look here it is!” or “There it is!” Luke 17:21. According to C.H. Dodd, the common translation of “malkuth” with “basileia” in Greek and hence “kingdom” in English is therefore problematic; a translation with “kingship,” "kingly rule," “reign” or “sovereignty” should be preferred.[10].
The Catechism of the Catholic Church (CCC) states that the word basileia can be translated as "kingship," "kingdom" or "reign" (CCC 2816).
From a purely etymological viewpoint, the word "basileia" is believed to have derived from the Greek word for base or foundation.[11] Some writers prefer this root definition because it eliminates the confusion with monarchy.
Scholars during the current third quest for the historical Jesus have translated the phrase "Kingdom of God" as "God's imperial rule", or sometimes "God's domain", to better grasp its sense in today's language.
The Jesus Seminar has chosen to translate basileia as ‘empire.’ John B. Cobb points out that this has disadvantage of implying a hierarchical nature to the realm of God, a concept clearly lacking from Jesus thought, in Cobb’s view.[12]
Fr. Richard Chilson, C.S.P., suggests the term "Love's Domain," "Love's Dominion," or "Love's Rule" because the Kingdom of God is where the God who is Love rules.[13]
Even with the debate over the translation of the term, modern scholars see the concept of the kingdom of God as the main message of Jesus.
[edit] The Meaning of the Term
Discussion of the basileia dates back for centuries. Eusebius identified basileia with monarchy while Augustine foresaw a merger of the church and basileia. Aquinas, however, ignores the concept and, considering its prominence in Jesus dialectic, it was relatively little discussed by Christian theologians until Johannes Cocceius (1660} and Hermann Samuel Reimarus in the 18th century, during what has become known as the "first quest" for the historical Jesus.[14][15] Jesus assumes his hearers understand the Kingdom foundation that was laid in the Hebrew Scriptures. When Jesus speaks of the Kingdom of God/Kingdom of Heaven (both meaning the same thing) he speaks of the time of the fulfillment of the Abrahamic and Davidic covenants. A time of a restored earth where the faithful will worship and serve their God forever under the rulership of a righteous leader of the Davidic line. This was the Messianic hope of the prophets of the Hebrew Scriptures and was carried over and echoed in the words of John the Baptist, Jesus, Peter, Paul and others in the Greek Scriptures.
Jesus would attach the theme of the gospel message itself with this Kingdom idea. Luke 4:43 tells the reader that Jesus' very purpose for being sent was to "preach the gospel about the Kingdom." He then would send out his disciples to speak this message even before they understood anything about his death and resurrection. Compare Luke 9:1-6, Matthew 9:35, 10:7, Matthew 16:21-23, etc. The initial seed that must be sown in the hearts of men was also identified as the word of the Kingdom by Jesus in Matthew 13:19. Shorthand for the word of the kingdom was given in Mark and Luke's version of the parable of the sower as "the word (Mark 4:14)" and "the word of God (Luke 8:11)."
Jesus often spoke of the Kingdom of God as the theme of his gospel as well as the destination for the righteous in the end of days [16]. Jesus' words in his the Sermon on the Mount shows that the reward for those who follow the "beatitudes" are rewarded with the Kingdom of God/inheriting the earth/comfort etc. Matthew 19 gives an account of Jesus equating popular terms such as "eternal life" and "saved" as the same thing as entering the Kingdom of God when it is established upon the earth. Jesus even taught his disciples to pray: "Let Your kingdom come, let Your will be done on earth as it is in heaven." defining just what the Kingdom will be - the time when God's will is done on the earth as it is done in heaven.
The Kingdom of God as spoken of by Jesus carried with it more than a picture of the wolf and the lamb dwelling together and the end of war (see Isaiah 11:1-9). In fact Jesus used the Kingdom as the reason why men should repent (see Mark 1:14-15). There was a good side as well as a judgment side of this Kingdom that was communicated in many of the parables (ex: tares and wheat of Matthew 13 and the sheep and goats of Matthew 25, etc). Paul and others would continue this theme in their preaching of the same gospel (Acts 17:30-31 - Therefore having overlooked the times of ignorance, God is now declaring to the world that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all people by raising Him from the dead). When they spoke of Jesus coming to judge the living and the dead they were saying the same thing as the Kingdom coming because he was in fact appointed to be the King of the Kingdom.
[edit] Viewpoint of historical Jesus scholars
Albert Schweitzer wrote: "The fact that He (Jesus) did not need to explain to His contemporaries what He meant by the Kingdom of God constitutes a difficulty for us. The parables do not enlighten us, for they presuppose a knowledge of the conception."[17] While the concept of God as King is found frequently in the Old Testament, the term "kingdom of God" and many of the ideas associated with the term developed in Jewish thought throughout the Intertestamental period. Jesus, as a person of his time, spoke into the cultural and ideological mix of his time, a time in which the ideas of "God's kingdom" were common and well developed. Essentially, he agreed with the apocalyptic perspective and foresaw a new age coming in which God's rule would be re-established in Israel and ultimately in all of Creation. His parables assume awareness of the concept of the kingdom of God yet they shape and define the concept in a specific direction. Even greater attention has been paid to the concept of the Kingdom of God by scholars during the current third quest for the historical Jesus, most notably represented by the work of the Jesus Seminar scholars.
[edit] Viewpoint of evangelical Christian scholars
The Gospels describe Jesus as proclaiming the Kingdom as something that was both "at hand" and a future reality (see Mark 1:15). The phrase "inaugurated eschatology" has achieved near consensus among evangelical interpreters as expressing the essence of the present/future tension inherent in the teaching of Jesus regarding the kingdom of God. "Inaugurated eschatology" posits that Jesus Christ, through his incarnation, death, resurrection, and exaltation, has ushered in the messianic age so that the kingdom of God may be understood to be present in an incipient fashion, while at the same time awaiting consummation in the future age following the second coming (parousia) of Christ.
The tension between the present and future aspects of the Kingdom has been referred to as "the now and the not yet" of God's Kingdom. Traditionally, Catholic, Liberal Christian and Pentecostal denominations have tended to emphasize its present aspect, while conservative Fundamentalists and evangelicals have emphasized its future aspect.[citation needed]
The present aspect of the Kingdom refers to the changed state of heart or mind (metanoia) within Christians (see Luke 17:20-21), emphasizing the spiritual nature of His Kingdom by saying, "The Kingdom of Heaven is within (or among) you." The reported activity of Jesus in healing diseases, driving out demons, teaching a new ethic for living, and offering a new hope in God to the poor, is understood to be a demonstration of that Kingdom in action.
Some groups, such as Sabbatarians or Adventists, reject the idea of a present Kingdom of Heaven. Instead, they preach of a Kingdom of Heaven that exists only in heaven, but that will later be extended over the Earth after the Second Coming of Jesus.[citation needed]
The Seventh-day Adventist Church accepts the doctrine of the Kingdom of God dividing it into two phases. These are, the Kingdom of Grace which was established immediately after Adam and Eve sinned, and the Kingdom of Glory which will be fully established when Christ returns to earth for the second time.
[edit] Roman Catholic interpretations
The Catechism of the Catholic Church (CCC) teaches that the coming Reign of God will be a kingdom of love, peace, and justice (CCC 2046). Justice is defined as a virtue whereby one respects the rights of all persons, living in harmony and equity with all (CCC 1807). The Kingdom of God began with Christ's death and Resurrection and must be further extended by Christians until it has been brought into perfection by Christ at the end of time (CCC 782, 2816). The Christian does this by living the way Christ lived, by thinking the way Christ thought (CCC 2046) and by promoting peace and justice (CCC 2820). This can be accomplished by discerning how the Holy Spirit (God) is calling one to act in the concrete circumstances of one's life (CCC 2820). Christians must also pray, asking God for what is necessary to cooperate with the coming of His Kingdom (CCC 2632). Jesus gathered disciples to be the seed and the beginning of God's Reign on earth, and Jesus sent the Holy Spirit to guide them (CCC 541, 764). Jesus continues to call all people to come together around him (CCC 542) and to spread His Kingdom across the entire world (CCC 863). However, the ultimate triumph of Christ's Kingdom will not come about until Christ's return to earth at the end of time (CCC 671). During Christ's second coming, he will judge the living and the dead. Only those who are judged to be righteous and just will reign with Christ forever (CCC 1042, 1060). Christ's second coming will also mark the absolute defeat of all evil powers, including Satan (CCC 550, 671). Until then, the coming of the Kingdom will continue to be attacked by evil powers as Christians wait with hope for the second coming of their Savior (CCC 671, 680). This is why Christians pray to hasten Christ's return by saying to him "Marana tha!" which means "Come, Lord Jesus!" (CCC 671, 2817).
According to Fr. William Barry, S.J., we can understand the Kingdom of God as God's intention for the universe. God has revealed that His intention for our world is that all humans live as brothers and sisters, as sons and daughters of God (Is 2:2-5, Is 11:6-9, Is 40:4-5, Eph 1:3, 9-10). Our thoughts and actions can either be in tune with God's intention or not. Only by being in tune with God's intention will we ever know true fulfillment or happiness in this life. Prayer, discernment and knowledge of God's revealed Word are needed to discover how one can be in tune with God's intention.[18]
According to Fr. Daniel J. Harrington, S.J., the Kingdom of God primarily refers to the era when Christ comes again to bring the final establishment of God’s rule over all creation, which will include a final judgment where the righteous are rewarded and the wicked are punished. The concept of the Kingdom of God offers the goal for Christian life: those who follow the example and teachings of Jesus will be vindicated when the Kingdom of God comes and will reign with Christ forever.[19]
In Biblical scholar John P. Meier's Mentor, Message, and Miracles (A Marginal Jew: Rethinking the Historical Jesus, v. 2, 1994, pp. 235-506), the 'Message' is the kingdom of God. The book examinea that the subject as found in:
-
- the Old Testament and Pseudepigrapha and at Qumran
- Jesus' proclamation of a future kingdom
- the kingdom proclaimed by Jesus' words and deeds as already present in his ministry (pp. 451-53).
[edit] Premillenial Approaches
A number of groups take a political/eschatological approach to the Kingdom of God emphasising a physical reign of Jesus Christ on earth after the parousia. These groups often place special emphasis on the role of a restored kingdom of Israel.
The Church of Jesus Christ of Latter-day Saints considers the church itself as the kingdom of God on the earth, but limited to an ecclesiastical kingdom until the millennium when the kingdom of God will be both political and ecclesiastical. At that time, it will have worldwide jurisdiction in political realms when the Lord has made "a full end of all nations" (Doctrine & Covenants 87: 6).
Jehovah's Witnesses extend the idea of the Kingdom of God to more than just a state of mind or heart. The belief is that the Kingdom is a government headed by Jesus Christ as King, ruling in heaven since 1914, coinciding with the end of the prophesied Times of the Gentiles. Referring to Revelation 12:7, the battle with Michael in heaven was a war waged by God's Kingdom that ended with Satan and his demons cast down to the earth. Right after that a voice in Heaven said "Now has come ... the kingdom of our God, and the authority of His Christ..." (Rev 12:10 ) Whereas, until God's Kingdom rule is extended to earth, a "loud voice" in heaven warns those on earth about Devil "having great wrath, because he knoweth that he hath but a short time." The miracles and preaching of the Kingdom that Jesus carried out while on earth is a work that gave hope, illustrating the benefits the Kingdom would bring, and urged efforts to gain God's favor. In short, the Kingdom is the means through which God vindicates His name and sovreignty [20] and accomplishes His will through Christ, and restores conditions on earth to those similar in the Garden of Eden. Additional information on the Kingdom in relation to the Last Days and Jehovah's Witnesses.
The Berean Christadelphians also believe in an end time political kingdom. This viewpoint says that In the last days Christ will return to save Israel (the nation), judge all who are responsible to God's judgment, make an immortal army and administration for the Kingdom of God re-established on earth. It will be based in Jerusalem, and will provide the faithful of all generations with the land promised to them because they are heirs of the land of the middle East, with Abraham. The Kingdom will rule over all other nations, with Jesus as the King and with his administration (immortal saints) ruling over the nations with him. Those ruled over will firstly the Jews who are alive then (although mortal) and all other nations (also mortal). During that time, lifespans of mortals will be greatly increased, law will be very strict and thus the world will be filled with peace and the knowlege of God.
[edit] Other viewpoints
Leading feminist theologians, especially Elizabeth Schussler Fiorenza emphasize the feminine gender of the word basileia and the feminist nature of the early teachings of Jesus and the important and counter-cultural role and contributions of women in the Jesus sect.[21]
Jesus use of the phrase "Kingdom of God" is believed by the liberation theologists to have been a deliberate but indirect criticism of the Roman system of domination.
Some scholars (most notably P.D. Ouspensky, in his book A New Model of the Universe, chapter 4) propose that "The Kingdom of Heaven" could actually be an esoteric group, that one should 'seek' within our own society.[citation needed]
[edit] Possible Parallels in Other Monotheistic Religions
Certain writers assert that the Kingdom of Heaven is a concept detailed in all the three major monotheistic religions of the world — Islam, Judaism and Christianity.[citation needed]The fundamentalist view of Kingdom of Heaven is that it refers to the reign or sovereignty of God over all things, as opposed to the reign of earthly or satanic powers.[citation needed] See also Abrahamic religions#The coming.
[edit] The Kingdom in Islam
For Muslims, belief in the kingdom of heaven revolves around the holy land of Jerusalem.[citation needed] In Islam, Jerusalem is the third most holy site after Makkah and Madina, both located in current day Saudi Arabia.[22]
Muslims believe that the name Jerusalem suggests "a place of peace". This corresponds closely to the Muslim concept of the sacred: a place where peace reigns and conflicts are excluded. Islam holds a great estimation as the location of many events associated with the life of Jesus. From that day, Jerusalem has had a very important spiritual meaning for Muslims, not only being the first Qibla but also the mystical experience of the Islamic prophet Muhammad's ascension to heaven (Isra).
Some Muslims hold a view that Kingdom of God is Kalifate, area under Islamic domination, and even Matt.13:31-33 has been suggested to tell about Kalifate spreading across 3 continents.[23]
But the ultimate Kingdom of God for Muslims is Heaven. After the Day of Judgement, when Allah judges all mankind based on their deeds, one either goes to heaven or hell. The ultimate abode is Heaven.
[edit] The Kingdom in Judaism
The Kingdom of God is referred to frequently in the Tanakh (see 1 Chronicles 1 Chronicles 29:10-12 and Daniel 4:3 for example). It is tied to Jewish understanding that God will intervene to restore the nation of Israel, and return to rule over them. The Kingdom of God was expressly promised to the patriarch and prophet, King David, because he was a man "after God's own heart" (1 Samuel 13:14, Acts 13:22); and God made the Davidic Covenant with King David, promising him that he would "never lack a man to sit upon His throne, forever" (1 Kings 9:5). This has been interpreted by believing Jews and Christians to mean that "King David's descendants, or his Descendant, the Jewish Messiah of Israel, would sit upon the Throne of David and rule for eternity".[citation needed]
[edit] See also
- Apocalypse
- Christian eschatology
- Christ King
- Heaven
- The Kingdom of God Is Within You
- Sermon on the Mount
- Tikkun olam
[edit] External links
- The Coming Kingdom of the Messiah Videos, Audio, and Articles
- Higher Ground Online - Various Articles, Audio Teachings
- Restoration Fellowship - Resources about the Kingdom of God, Historical Jesus and His Message
- Catholic Encyclopedia: Kingdom of God
- Jewish Encyclopedia: Kingdom of God
- The Kingdoms (PDF)
- The Present and Future Kingdom of God
- Strong’s Greek Dictionary
- Kevin Hart, The Experience of the Kingdom of God
- Cobb, John and David Tracy, Talking About God: Doing Theology in the Context of Modern Pluralism, Seabury Press, 1983
- Peter Phan, “Kingdom of God: A Theological Symbol for Asians
- Basileia: An Open Door Community of Christ
- Richard L. Pratt, Jr., What is the Kingdom of God
[edit] Notes
- ^ Strong’s Greek Dictionary, webpage, retrieved June 24, 2006
- ^ The exact phrase above occurs not at all in the Hebrew Bible and only once in the deuterocanonical/apocryphal Wisdom of Solomon (10:10) (John P. Meier, A Marginal Jew, v. 2, 1994, p. 248).
- ^ Kingdom is within: "The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within [or among] you." Luke 17:20-21
- ^ Kingdom approached through understanding: "When Jesus saw that he had answered wisely, he said to him "You are not far from the kingdom of God." Mark 12:34
- ^ Kingdom accepted like a child: "I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it." Mark 10:15
- ^ Kingdom entered through spiritual rebirth: "no one can enter the kingdom of God unless he is born of water and the Spirit" John 3:5
- ^ Kingdom entered through doing the will of God: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven." Matthew 7:21
- ^ Kingdom peopled by the righteous: "Do you not know that the wicked will not inherit the kingdom of God?" 1 Corinthians 6:9
- ^ Kingdom contrasts kingdom of Satan: "If Satan is divided against himself, how can his kingdom stand?" Luke 11:18
- ^ Dodd, C.H., "The Parables of the Kingdom," (Fontana 1961), p.29. (public domain)
- ^ Strong’s Greek Dictionary, webpage, retrieved June 24, 2006
- ^ Cobb, John and David Tracy, Talking About God: Doing Theology in the Context of Modern Pluralism, Seabury Press, 1983, webpage, retrieved June 24, 2006
- ^ Chilson, Richard (2001). Yeshua of Nazareth: Spiritual Master. Notre Dame, IN: Sorin Books
- ^ Kevin Hart, The Experience of the Kingdom of God, webpage, retrieved June 24, 2006
- ^ "Von dem Zwecke Jesu und seiner Junger." Noch ein Fragment des Wolfenbuttelschen Ungenannten. Herausgegeben von Gotthold Ephraim Lessing. Braunschweig, 1778, 276 pp. (The Aims of Jesus and His Disciples A further Instalment of the anonymous Woltenbiittel Fragments. Published by Gotthold Ephraim Lessing. Brunswick, 1778.)
- ^ For references of the Kingdom as gospel, see Mark 1:14, 15; Luke 4:43, 9:2, 6, & 11; 16:16, etc. For evidence of the destination for the righteous see Matthew 7:21, 25:31-34; Luke 13:28-29. Also compare Jesus equating "eternal life," "entering into life," the "kingdom of heaven," "kingdom of God," "being saved," and "eternal life" in Matthew 19:16-30.
- ^ Schweitzer, Albert, "The Quest of the Historical Jesus," (A&C Black, Ltd. 1910), p. 18. (public domain)
- ^ Barry, William (1990). Paying Attention to God. Notre Dame, IN: Ave Maria Press
- ^ Harrington, Daniel J., "The Now and Future Kingdom," American Catholic (May 2006), online at http://www.americancatholic.org/Newsletters/JHP/aq0506.asp, accessed August 26, 2006.
- ^ ‘The Great Crowd to Live in Heaven? Or on Earth?' "Jehovah’s Witnesses—Proclaimers of God’s Kingdom 1984, p. 167.
- ^ [Elisabeth Schussler Fiorenza, A Feminist Theological Reconstruction of Christian Origins, Crossroads, New York, 1992
- ^ http://www.jerusalemites.org/jerusalem/islam/41.htm, Website, accessed September 30, 2006
- ^ http://www.angelfire.com/planet/koran/cover/, Website, accessed November 13, 2006
| Concepts of Heaven | |
|---|---|
| Christian | Kingdom of God | Garden of Eden · Paradise | New Jerusalem | Pearly gates |
| Jewish | Gan Eden | Olam Haba |
| Islamic | Jannah | Houri | Sidrat al-Muntaha |
| Mormon | Celestial Kingdom | Spirit world |
| Ancient Greek | Elysium | Empyrean | Hesperides |
| Celtic | Annwn | Tír na nÓg | Mag Mell |
| Norse | Valhalla | Asgard |
| Indo-European | Paradise | Svarga | Aaru | The Summerland | Myth of Er | Fortunate Isles |
| Related concepts | Nirvana | Millennialism | Utopianism | Golden Age | Arcadia | The guf | Well of souls |
