The Primary Meaning Of The Kingdom Of God

The term ‘Kingdom of God’ (or as is otherwise referred to as ‘Kingdom of Heaven’ in Matthew's Gospel) is mentioned throughout the Four Gospels. Over the centuries many scholars have reached the same conclusion that the central theme of Jesus’ message regards the ‘Kingdom of God.’ But what did Jesus mean by this term? This essay aims to discuss the meaning of the term ‘Kingdom of God’ and what Jesus must have meant by this.

Being a Christian in today’s world is not as simple or as accepting by humanity as it may seem. There are many varied worldviews, all believing that their own worldview concept is the right and correct one. Christianity is no exception, which makes it necessary to show a clear understanding as to what a Christian worldview consists of. So, the purpose of this paper will lead to a better understanding of God, humanity, Jesus, restoration, analyzing the Christian worldview, and reflection upon my own personal belief.

Harnack understands the Kingdom of God in Jesus’ teachings to have two basic aspects. First is the traditional view as a future event, establishing God’s rule on earth. The roots of this view come from the historic elements of Jewish apocalypticism and in the teachings of John the Baptist. Jesus accepted and supported but also surpassed the teachings of John the Baptist. However, Jesus presented an idea of the Kingdom of God that was in contrast with the traditional understanding of the Kingdom of God. Jesus’ understanding of the Kingdom is a present and internal event which happens in the hearts of those of faith. According to Harnack Jesus would have seen the two aspects as complimenting one another wherein those of a present perspective would see a tension between the two. Harnack says that it is the second aspect of God’s Kingdom that held as the most important in Jesus’ teachings. The Kingdom of God then should be understood as “coming to the individual, by entering into his soul and laying hold of it. ” It is then that the Kingdom of God fills the Christian with the life of God. Looking at the Kingdom of God in this way makes it the rule of God “in the hearts of individuals.

Karybill concludes the book with the three symbols basin, cross, and tomb. The basin is “actually the foremost Christian symbol. Jesus himself voluntarily selects a basin to capture the meaning of his ministry”. (Kraybill, D. 2011). The cross is a Roman symbol we are asked by Jesus to carry. The tomb “stands through a sign of God’s region over the force of evil” (Kraybill, D. 2011). The end of Karybill book ends with a pledge allegiance to a new kingdom “Generosity, Jubilee, mercy, and compassion these are the marks of the new community. Freed from the grip of right-side-up kingdoms, we salute a new King and sing a new song. We trans-cend earthly borders, boundaries, and passports. We pledge allegiance to a new and already-present kingdom. We pledge allegiance to the Lord of the worldwide kingdom of God and to the values for which it stands one kingdom, under God, with compassion and forgiveness for all”(Kraybill, D. 2011). Overall, we are the future who is turning the up-side down kingdom up-side-down and need to maintain a healthy balance with

God’s goodness and mercy far transcends the comprehension of the most brilliant human mind! He “who stoops down to look on the heavens and the earth”(Psalm 113:6).Yet in His infinite love for us He stoops down to reveal Himself to us by a multitude of illustration, types, and shadows, so that we may learn to know him. This paper will describe what is meant by the Kingdom of God; examine the religious philosophy of the various sects of Judaism during the Second Temple period: Pharisee, Sadducees, Essenes, and Zealots, describe the religious philosophy and political philosophy of each sects, it will also describe how the Messianic expectation differ from the Messianic role that Jesus presented, and include an exegesis of

In the first sense, the kingdom of God has already been created when Christ died on the cross for our sins, but in the second sense, the world had not yet been united under God’s banner. I am also reminded by Karl Barth that the kingdom of God “escapes all intellectual systematizing” (McKim, 1988, pg. 164). The true glory of the Kingdom of God will never be understood until the day it

Jesus Christ established a kingdom and through the Holy Spirit working in Christ’s Church, we bear witness to this kingdom. It is not a kingdom based upon retaliation, smashing the competition, arrogance, or, even militarily defeating the enemy; rather, Jesus established a kingdom based upon humility, truth, kindness, compassion, forgiveness, and love. It was a type of kingdom no one

Instruction and the teaching about God’s Word, Jesus Christ, came out of Zion. Jesus taught in Jerusalem. Jesus was crucified in Jerusalem. Jesus was resurrected in Jerusalem. The early Church gathered in Jerusalem and from there has spread throughout the world. That light out of Zion shines among us as evident by our gathering here in the name of Jesus Christ, on the other side of the world from Jerusalem. The message of the victory of God love’s over hatred and

Joseph Ratzinger, also known as Pope Benedict XVI, wrote a book, Jesus of Nazareth: From Baptism In The Jordan To The Transfiguration. In the book, there is a chapter entitled, “The Gospel Of The Kingdom Of God.” In the Bible, Jesus often spoke about the Kingdom of God. There are four questions I will attempt to answer. 1. What is the Kingdom of God? 2. How does the Kingdom of God appear in the Old Testament? 3. How do Jesus’ words and deeds relate to the Kingdom of God? and 4. How does the concept Kingdom of God connect to the Old and New Testament?

Thomas Langford describes central doctrines of the Christian faith with one of them being that we confess "that the reign (kingdom) of God is both a present and future reality." In the Old Testament, God 's kingdom is portrayed as a place where the Lord rules over all. Many of the prophets talked of a time where peace and justice under God would never end (Isaiah 2:4, Daniel 7:14, Zechariah 14:9). In the New Testament, Jesus talked frequently about the kingdom in ways that show it is here now, partially here, or has not come at all yet. "While Wesley anticipated a soon return of Christ to claim his Kingdom, he stressed, like Paul, that there was no need to be sitting around and waiting; we need to be busy as signs and signals of that Kingdom here and now." Wesley made a distinction in the kingdom of God by describing two dimensions of the kingdom. One is the "Kingdom of Glory" while the other is the "Kingdom of Grace". The Kingdom of Glory is described as "eternal fullness in God 's presence" and the Kingdom of Grace is the "incipient expression in believers ' lives". With Wesley 's distinction of the Kingdom of God, we see his belief in a present and future reality. Thomas Langford writes, "The reign or kingdom of God sets the context of our present existence in the body of Christ. This doctrine also states our hope for the future--when God will be all in all, when the kingdoms of this world shall become the kingdom of our God and of Christ and of the Holy Spirit."

If you were to choose one word to describe the composite nature of the kingdom of God, it would most likely be hazy. Throughout the old and new testament, we’re presented with the theory of what the kingdom of God is. Only to find out it is either a safe haven for God’s loyal followers or a sign of the “imminent” apocalypse (or second coming). Both beliefs of the kingdom of God were presented in the synoptic gospels, especially in the Gospel of Mark. The author in this case is able to combine the ideas of apocalyptic literature into the hopeful message that those who followed the Lord will be rewarded for their faithfulness. Ultimately, the gospel of Mark uses writing features of apocalyptic literature as a scare tactic for obedience.

Jesus defines the reign of God through his actions and teachings. As a result, Jesus’ healing of the leper relates many important points about the reign of God and his message. By healing the leper, Jesus relates that it is not God’s will that humans pass through this world marginalized and outcast (Mk 1:40-45). Likewise, considering other healing stories, Jesus relates that it is not God’s will that human beings pass through this world paralyzed (Mk 2:3), famished (Mk 2:23-26), or subjugated or demonically stripped of their humanity (Mk 1:39). Jesus’ healing of the sick relates that this suffering is not a punishment from God for human’s sins. In fact, it is the exact opposite of this because God has always wanted to deliver his people from slavery and subjugation (Ex 3:7-12). According to Jesus, the reign of God was about justice and the triumph of God over all of the demonic forces that act against the poor. This of course involves healing lepers but perhaps more importantly, uncovering the “demons,” which are symbolic of the reasons that the poor are oppressed and prohibited from living with freedom and dignity. Also, the reign of God is about mercy and reconciliation, about the marginalized being called and included in the new “family” (Mk

To understand the kingdom of God that was central to the teaching and preaching of Jesus, it’s important to first grasp that God intended to rule the world through His human children from the start. He meant for us to be His hands and feet since the beginning of creation, mirroring His image in every way. The cancellation of this plan happened the moment the parents of mankind became victims of satan’s temptation. The Old Testament documents the fall, and the struggle of God’s people from that moment on. It contains the promises of God made to Abraham, Isaac, and Jacob, the predictions of a kingdom through a multitude of prophets, and the inhumane rebellions against God. Obedience to the law seemed to come in short-lived spurts as generation upon generation repeatedly strayed into the darkness and away from God. They resorted to violence and corruption and were afflicted by spiritual blindness, all the while waiting on God to fulfill His promise and avenge their hardships. Yet they also perceived God as too big, too fearful, and too threatening for them to believe His intentional love and care for them, and eventually, He saw the need to execute plan B; Operation Christmas child.

This paper will approach each aspect of God Divine decrees, from a biblical standpoint and His plan of salvation. The working of God’s plan includes three periods in time:

Andrew Hoekema possibly best defines the Kingdom as, “the reign of God dynamically active in human history through Jesus Christ, the purpose of which is the redemption of God’s people from sin and from demonic powers, and the final