May 1, 2024

Gleanings

Thoughts on the Kingdom

Gerald R. Chester, Ph.D.

The size and complexity of the Creator’s universe are mind-blogging. Recently some parts of the world experienced a solar eclipse, where the moon blocked the solar radiation. The complete eclipse was only a few minutes in duration. Where I lived it took place shortly after noon. The light of the sun was blocked and it became dark for a few minutes.

The world was in awe of this event. On some media outlets, various pundits declared that the inhabitants of the world should be in awe of this natural phenomenon. Others reported that it should be a unifying event for humanity.

From a Christian worldview, we should be in awe of the Creator not the creation. Rare natural phenomena should not cause us to be enamored with the natural order that God has defined and established. Rather, we should be in awe and wonder every day about God's marvelous creation.

Our brothers and sisters, who were part of the first ekklesia (church) in the new covenant, were in awe of the revelation of Jesus as Lord and Christ. The people who crucified Jesus were astonished by the goodness and mercy of God when they realized Jesus’ identity and how God worked redemptively even through their own sin. This was an awe-inspiring reality far beyond any natural phenomena, such as an eclipse. This divine revelation concerning the person and work of Jesus was so moving that it transformed their lives. Scripture says that they

devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. (Acts 2:42−43 ESV)

Living in awe of the Creator led to living sacrificially based on truth, which included a willingness to risk persecution to stand firmly on truth. They even prayed for more grace to stand firm. This facilitated unity of heart and soul and great grace in the community. Luke recorded the following:

Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. (Acts 4:32−33 ESV)

The opening chapters of the book of Acts provide the initial glimpse at the awe-inspiring, unifying impact of the good news of the kingdom of God.

From beginning to end, the book of Acts focuses on the kingdom and teaches how Jesus relates to the kingdom. He is King and Lord of the kingdom. He has always been King and Lord. But since the fall of mankind, there has been rebellion against his rule. This rebellion will end, and Jesus’ uncontested rule will be reestablished. Throughout history, Jesus was, is, and will be the Lord of all. This is unequivocal.

Nevertheless, there are mysteries associated with the kingdom of God. These are manifested in the following aspects or features. For example, the kingdom is

now and not yet,
internal and external,
physical and spiritual,
concealed and revealed, and
fulfilled and unfulfilled.

Jesus’ message was the good news of the kingdom of God—the means and methods for restoring the uncontested rule of the King. Included in this is the divine work of the preparation of a people of God. Ethnic Israel was commonly believed to be the people of God under the old covenant. But Paul made it clear that this was not true. He wrote:

For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God. (Romans 2:28–29 ESV)

One could bear the mark of circumcision that was the sign of the old covenant but still not be a Jew. The real Jews were those whose hearts were circumcised, which means surrendered to God’s will.

God’s purpose was revealed in both the old covenant and new covenant. In the old covenant the mysteries of the kingdom of God were concealed; in the new covenant they are more fully revealed. And more mysteries will be revealed in the final judgment and new Creation. All of this is part of the metanarrative of redemption being sovereignly executed.

Jesus’ first advent was pivotal from the old covenant to the new. He came declaring the good news of the kingdom of God. And part of this good news was his promise to build his ekklesia (church) (Matthew 16:18). This promise is being fulfilled currently through his disciples. Apparently, this work will continue until his second advent. But it does raise a question: How does the kingdom of God connect to Jesus’ promise to build his ekklesia?

Perhaps a way to connect the two is to view the new covenant ekklesia as a vehicle of the kingdom. The new testament ekklesia is being built through the supernatural work of the Holy Spirit who regenerates and indwells the people of God who are to serve as agents of the kingdom of God. As his agents, every disciple of Jesus should live a Christian lifestyle surrendered to the will and ways of God. In this way, the kingdom of God grows as the body of Christ (the New Covenant ekklesia) grows.

Justification and the gift of the Holy Spirit are the blessings of the kingdom of God bestowed on the disciples of Jesus. These blessings include forgiveness of sins through regeneration and the power to obey the Creation Mandate. Consequently, the kingdom of God connects the two primary mandates—the Creation Mandate (Genesis 1:26−28) and the Discipleship Mandate (Matthew 28:18−20).

Historically, there are various eschatological views of the future kingdom of God in the metanarrative. The more common ones are amillennialism, postmillennialism, old premillennialism, and new premillennialism.

Amillennialism was the early view of the church father Origen, who allegorized the millennium.
Postmillennialism was popular early in the eighteenth century Great Awakening. This view posited that the new covenant ekklesia would inaugurate the millennium and the second advent of Jesus would come afterward.
Old premillennialism was adopted later in the eighteenth century due to disappointment with the Great Awakening. This view posits that the Old Testament promises made to Israel will be fulfilled through the new covenant ekklesia, which includes people from all ethnicities. And the second advent would precede the millennium.
New premillennialism developed in the nineteenth century as part of dispensationalism. This view posits that the Old Testament promises made to Israel will be fulfilled through ethnic Israel. To accomplish this, the new covenant ekklesia will be raptured prior to the second advent of Christ. And the second advent would come before the millennium.

All these views are equivocal and there are still advocates for each of them. Whenever the end of time might be, we can be assured that the kingdom of God will finally be fully realized in all its aspects. The not yet will be now. The internal and external, and the physical and spiritual will be congruent. The concealed will be fully revealed. And the unfulfilled will be fulfilled. This is God’s sovereign plan and purpose that will be accomplished according to his will, ways, and timing, and all for his glory.