The gospel according to Jesus is good news about God’s kingdom: “The time is fulfilled, and the kingdom of God is at hand. Repent and believe the gospel” (Mark 1:15). Jesus’ ministry was devoted to explaining, revealing, and establishing God’s kingdom. If we misunderstand the gospel of the kingdom, we will misunderstand Jesus’ ministry, Jesus’ gospel, and the purpose of Jesus’ church. In short, we will completely miss the message of the New Testament. In light of this, I offer the following basic introduction to this important theme.
When does the kingdom begin?
The inauguration of the kingdom has been a cause for great controversy. When does the kingdom actually begin? Did it start with Jesus’ coming? Has it been delayed? If so, was Jesus mistaken when he proclaimed that the kingdom was “at hand”?
The confusion arises from biblical references that appear to conflict in regard to the timing of the kingdom. Some passages speak of the kingdom as a present reality:
- “But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you.” (Matt 12:28)
- Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” (Luke 17:20-21)
- For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins. (Colossians 1:13-14)
- He has made us to be a kingdom, priests to His God and Father. (Rev. 1:6)
Some passages speak of the kingdom as a future reality:
- “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven; but he who does the will of My Father who is in heaven.” (Matthew 7:21)
- The Lord will deliver me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen. (2 Timothy 4:18)
The preceding passages can be harmonized by speaking of the kingdom as “a present reality with a future consummation.” In other words, the kingdom is a present reality, and yet, its glory has not been completely manifested. In popular theological language, it is “already” here, but “not yet” present in its fullness. Therefore, we currently participate in the kingdom, and yet we also look forward to experiencing its fullness in the future.
Because of the present and future dimensions of the kingdom, we must reject all views that either, (1) maintain that the kingdom of God is completely present in all its fullness, or, (2) state that the kingdom is a completely future reality with no present manifestation whatsoever. The first view was held by liberal theologians in the 19th and 20th century. The second view was held by classic dispensationalists who argued that the kingdom only referred to a future earthly ethnic kingdom for the Jews. Neither view stands up against the fullness of the scriptural view which proclaims a kingdom that is both present and future – a present reality with a future consummation.
What is the nature of the kingdom? What is it like?
The kingdom of God is a mystery – it defies human explanation. It is a profound reality that is inexhaustible in its glory. Because it is a mystery, it can only be described through analogy. Jesus never offered a nice, concise description of the kingdom of God. Instead, he revealed the nature of the kingdom of God in parables.[1]
In chapter 13 of his Gospel, Matthew provides us with a concentrated selection of kingdom parables. By allowing these parables to shape our view of the kingdom, we can begin to understand the nature of the kingdom, the manner of its coming, the way it is present in history, and its future, final realization in history.[2]
The mystery of the kingdom as revealed in the parable of the four soils (Matt. 13:3-9, 18-23). This is a story of a seemingly wasteful sower who scatters seed over everything. The seed (representing the message of the kingdom) lands on four different types of soil. All but one type of soil hinders the reception of the seed. In this parable we learn that the kingdom of God has come into the world to be received by some but rejected by others. The kingdom of God is not advanced by military or political might, but through proclamation. The kingdom comes in spite of and alongside satanic opposition, hard hearts, and worldly concerns and deceptions.
The mystery of the kingdom as revealed in the parable of the wheat and the tares (Matt. 13:24-30, 37-43).[3] In this parable, a group of workers are warned to allow both the wheat and tares to grow together in a field until the time of harvest (13:30). To separate them prematurely would do great damage. According to this parable, the kingdom has come and created sons of the Kingdom without uprooting or disrupting society. Satan’s kingdom exists and grows alongside God’s kingdom until the Day of Judgment. God’s good, gracious, and global kingdom is truly present even though it still experiences conflict and opposition from evil. Those who assume that God’s kingdom is not present unless all evil is vanquished are misguided.[4] The present is not the time for separating the good from the wicked. This is God’s prerogative on the Day of Judgment. God’s kingdom community does not exist to judge the world but to bring salvation to the world (cf. John 3:17; 1 Cor. 5:12). The “sons and daughters of the kingdom” must continue to live in this age, intermingled with the wicked in a mixed society. Their challenge is to live “a kingdom life in a fallen world.” In short, this parable proves that the kingdom can actually come without effecting final judgment.
The mystery of the kingdom revealed in the parable of the mustard seed (Matt. 13:31-32). This parable teaches that the kingdom is present in a tiny, insignificant form (seed), but will one day be great (tree). From its small insignificant beginnings in Jerusalem to its glorious consummation among the nations, the kingdom of God is present with power and is advancing towards a glorious end.
The mystery of the kingdom as revealed in the parable of the leaven (Matt. 13:33). The kingdom has entered the world in a form that is hardly perceptible (yeast), but will eventually pervade the entire world (flour). From its small, seemingly powerless, insignificant beginnings in Jerusalem the Kingdom of God is present with power — although a power that predominately demonstrates itself from within – and will gradually permeate the entire world until its glorious consummation.
The mystery of the kingdom as revealed in the parables of the hidden treasure and the pearl of great price (Matt. 13:44-46). The kingdom is of inestimable value and is to be sought above all other possessions. In both parables, the main characters renounce everything in order that an object of superior worth may be gained.[5] Whether one simply “happens” upon the kingdom (44), or one finds the kingdom after a long search (45-46), the end result is the same: knowing the joy and value of the kingdom makes every sacrifice insignificant in comparison.
The kingdom of God is a present reality that can be presently experienced, treasured, and shared. It enters the world without fireworks and fanfare and yet its victory is sure. It exists in spite of (and indeed, alongside) various evils. Though it seems hardly perceptible to the world, its power is unstoppable – it will eventually permeate and possess the world. In short, the kingdom parables underscore the fact that the kingdom of God is a present reality with a future glorious consummation.
What are the values of the kingdom?
Throughout Jesus’ ministry, he preached the values and vision of the kingdom. Jesus’ first example of public preaching in Matthew’s gospel – the Sermon on the Mount – is a demonstration of his “preaching the gospel of the kingdom” (Matt. 4:23). The sermon begins by highlighting the upside-down nature of his kingdom. In God’s kingdom, the poor, the mourners, the gentle, those hungering and thirsting for righteousness, and those who suffer unjustly are the blessed ones – “for theirs is the kingdom of heaven.” In a hostile environment where hatred for Roman rule abounded, Jesus called “the sons of the Father” to love their enemies, just as God loves his enemies. The call for mercy, peacemaking, suffering love, and non-violence is clear in the Sermon on the Mount. This is Jesus’ call to kingdom living in a fallen world. Later, the Apostle Paul would frame the kingdom within the experience of God’s gift of the Spirit within the culturally diverse church communities: “For the kingdom of God is not food and drink, but righteousness, joy, and peace in the Holy Spirit” (Romans 14:17).
In summary, God’s kingdom and its values are unlike any human kingdom. God’s revolution is a peaceful revolution – a revolution of love, compassion, kindness, grace, and mercy. This befits God’s kingdom which is global, gracious, and good.
Why isn’t the kingdom more obvious?
The kingdom of God is a mystery. For this reason, Jesus spoke of it in parables. He did this in order to both reveal and conceal the kingdom. The kingdom is revealed to those with eyes to see it. The kingdom remains obscure to those who do not make the effort. The parables preserve the mystery of the kingdom. For those who looked deeper, they discovered meaning beneath the surface of a simple (and sometimes, boring and inane) story. For those uninterested, they could resume their lives and remain ignorant to what they were missing, perhaps leaving them open to further light in the future.
The church has been entrusted with the kingdom mystery for the sake of the world. Jesus has given us insight into the secret of the kingdom in order that we would share it with the world. The kingdom is a secret – only apparent to those “in the know,” with “eyes to see” – but it is an open secret, meant to be proclaimed to the world. The proclamation itself is an invitation to enter the kingdom.
[1] Some have argued that every parable is ultimately a parable of the kingdom, since they all have to do with God’s salvation. I would concur with this perspective.
[2] I assume the reader possesses a certain familiarity with these parables. If you are not acquainted with these parables, I invite you to read them before perusing my comments.
[3] In an allegorical fashion, Jesus’ explanation provides each component of the parable with a specific reference. I have filled in the parable with Jesus’ explanatory references in brackets: “He presented another parable to them, saying, ‘The kingdom of heaven may be compared to a man [The Son of Man] who sowed good seed [Sons of the Kingdom] in his field [The World]. But while men were sleeping, his enemy [The Devil] came and sowed tares [Sons of the Evil One] also among the wheat [Sons of the Kingdom], and went away. But when the wheat [Sons of the Kingdom] sprang up and bore grain, then the tares [Sons of the Evil One] became evident also. And the slaves of the landowner [Son of Man] came and said to him, 'Sir, did you not sow good seed [Sons of the Kingdom] in your field [The World]? How then does it have tares [Sons of the Evil One]?' And he said to them, 'An enemy [The Devil] has done this!' And the slaves said to him, 'Do you want us, then, to go and gather them [The Sons of the Evil One] up?' But he said, 'No; lest while you are gathering up the tares [Sons of the Evil One], you may root up the wheat [Sons of the Kingdom] with them. 'Allow both [Sons of the Evil One and the Sons of the Kingdom] to grow together until the harvest [The End of the Age]; and in the time of the harvest [The End of the Age] I will say to the reapers [Angels], ‘First gather up the tares [Sons of the Evil One] and bind them in bundles to burn them up; but gather the wheat [Sons of the Kingdom] into my barn.’’” (Matthew 13:24-30)
[4] This is one of the primary reasons for the classic dispensational error in regard to the kingdom. It was assumed that the true establishment of God’s kingdom demanded the complete end of evil.
[5] Could this parable suggest that possessing the kingdom costs everything one has, and that is a small price in return?
© Richard J. Vincent, 2005
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