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OLD TESTAMENT
You shall be to me a kingdom of priests and a holy nation (Ex. 19: 6).
They have not rejected you, but they have rejected me [says Jehovah] that I should not be king over them (I Sam. 8: 7).
Jehovah is our judge, Jehovah is our law-giver, Jehovah is our king; He will save us (Isa. 33: 22).
He has chosen Solomon to sit on the throne of the Kingdom of Jehovah (I Chron. 28: 5).
He is a great king over all the earth (Psa. 47: 2).
Even thine altars, O Jehovah of hosts, my king and my God (Psa. 84: 3).
When your days are fulfilled and you sleep with your fathers, I will set up your son after you . . . and I shall establish his kingdom. . . . And your house and your kingdom shall be made sure everywhere (II Sam. 7: 12).
I will establish his kingdom. … I will settle him in my house and in my kingdom forever (I Chron. 17: 11).
Unto us a son is given, and the government shall be [ p. 200 ] upon his shoulder and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. And of the increase of his government and of peace there shall be no end upon the throne of David and upon his Kingdom (Isa. 9: 6).
The day has come, saith the Lord, and I will raise up to David a righteous branch who shall reign as king (Jer. 23: 5. Cf. Jer. 33: 15).
And my servant, David, shall be king over them and they shall all have one shepherd (Ezek. 37: 24).
It shall come to pass in the later days that the mountain of Jehovah’s house shall be established. . . . And many people shall go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob. . . . And he will judge between the nations.
. . . And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more (Isa. 2: 2-4).
I saw in the night visions and behold there came with the clouds of heaven, one like a son of man. . . . And there was given him dominion and glory and a kingdom (Dan. 7: 13).
BETWEEN THE TESTAMENTS
When Jacob was a fugitive . . . wisdom guided him in straight paths and showed him God’s kingdom, and gave him knowledge of holy things (Wis. xo: 10).
Those who fear the Lord rejoice in prosperity. Thy lovingkindness is upon Israel in thy kingdom. Blessed be the glory of the Lord, for he is our king (Psa. of Solomon 5: 21).
Blessed be thou, O Lord, king both great and [ p. 201 ] mighty. . . . And thy kingship. . . . And thy kingdom throughout all generations (Enoch 84: 2).
Then his kingdom will appear throughout all his creation, and then Satan will be no more and sorrow will depart with him (Ass. of Moses 10: 1).
And I shall give to your seed all the earth, and they will judge all the nations. . . . And after that they will get possession of the whole earth (Jub. 32: 19).
Behold, O Lord, and raise up unto them their king.
. . . And there shall be no iniquity in his days in their midst, for all shall be holy and their king is the Lord Messiah. He shall not put his trust in horse and rider.
. . . The Lord Himself is his king (Psa. of Solomon 17: 23, 36-38).
They that fear the Lord shall rise again in life eternal (Psa. of Solomon 3: 16).
In those days will the earth also give back those who are treasured up in it (Enoch 51: x).
There is ample opportunity in the Old Testament and Jewish literature for the study of the word which occupies central place in the teaching of Jesus. [1] The Jews had spoken of the “ Kingdom” throughout the time of the writing of the Old Testament, and particularly in the interval between the close of the Old Testament and the ministry of Jesus. The underlying etymological meaning of the word is not the external one which appears in the English word, but is more abstract, indicating kingship, or rule, or supremacy (cf. Wisdom 10: 10).
The earliest Old Testament conception of the Kingdom of God was that of the nation of the Jews as the peculiar people of God. “You shall be to me a kingdom.” The Jews naturally spoke in terms of their own political organization. They thought of Israel as a kingdom and of God as its king . This conception of the kingdom is clear from the earliest date.
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The idea is broadened, however, in some of the Psalms and later writings, and Jehovah is spoken of as king over all the earth. The thought is also turned inward by the Psalmist, and made individual. Jehovah is king of the worshiping soul.
It was entirely natural that they should think of the “reign” or “sovereignty” of Jehovah as extending into the future. Sometimes the passages speak of David’s kingdom as lasting evermore. Later passages show how the thought of David’s kingdom melts into the expression of God’s kingdom, or the kingdom of Jehovah: “I will establish his kingdom. … I will settle him … in my kingdom forever” (I Chron. 17: 11).
Thought of the future kingdom often takes the form of the expectation of a successor to David, who shall be unusually wise and powerful. He will be called “Wonderful,” “Everlasting Father,” “Prince of Peace.”
This thought of a king or messiah of the future marks the transition to the picture of a future kingdom which will be not merely a continuation of the present kingdom (II Sam. 7: 12), but will be a finer and better one. Then happiness and righteousness will be realized. The law of Jehovah will become the standard of life. Isaiah even dreamed the dream in that ancient day that wars would cease and that nations would settle their differences on the basis of religion and duty, rather than by military strength.
The hope of a future better kingdom became very widespread among the Jews in the last centuries before Jesus . One direction of growth was in spiritualizing the idea of the “reign” or “sovereignty” of God. Conceived as a spiritual realm, it was already present. Jacob was “guided” into “God’s kingdom”— that is, into a knowledge of holy things. This sovereignty of God in the individual heart became especially popular when the Jews lost their political king and, under the iron hand of Rome, lost hope in a material and political kingdom.
Another direction in which the conception developed was in speaking of the kingdom as existing not in the present but primarily in the future. His kingdom will appear and Satan [ p. 203 ] will be no more. This future hope often pictures the Jews as exalted at some future date not only by the restoration of the whole kingdom of David, but beyond this by attaining a position of preeminence among the nations of the world. They will judge all the nations according to their desires.
Another tendency of late Judaism, especially on the part of the Pharisees, was to think of the kingdom as set up by God Himself. To be sure, the zealots were ambitious for the kingdom, and often started a fight for its realization. They had much to do with the events leading to the destruction of Jerusalem in 70 A.D. But the non-militaristic attitude is more prominent in the literature of the day. “He shall not put his trust in horse and rider.” The Kingdom of Jehovah will be inaugurated through God’s power rather than directly through any human agency. In some passages the realization of the kingdom is deferred to an indefinite future with a restoration pictured in which those who die before its inauguration will rise from their graves to share in its blessings.
A summary of the Jewish usage of the term “Kingdom” or “Sovereignty” of God is well given by Burton:
“There is a present sovereignty of God which shall be eternal.
“There will be a kingdom of God which shall realize more perfectly than ever before the sovereignty of God.
“This kingdom of Jehovah will be at the same time the kingdom of his saints.
“The kingdom is to be brought about by divine power; the saints wait for it, not fight for it. This was the Pharisaic idea— the Zealots wished to fight for it.
“The kingly power of this kingdom is to be exercised by Jehovah’s vicegerent, the Messiah.
“Though not attained by military power, it is to exist on earth and is to be a political kingdom. Sinners are to be expelled from it, and the Gentiles made subject to it.
“With the coming of the kingdom was often associated the idea of a judgment of the wicked. In this Jehovah was sometimes thought of as judge, sometimes the Messiah.
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“The Pharisees looked for a resurrection of the righteous to eternal life. It seems natural to suppose that this was associated with the idea of the kingdom, the resurrection being in order that the righteous might have part in it. This association is, however, not always indicated.” [2]
Seek first his kingdom and his nobility of character, and all these things will be yours in addition (Matt. 6: 33; Lk. 12: 31).
Unless a man receives the kingdom of God like a child, he will not enter into it at all (Mk. 10: 15).
The kingdom of God is like a bit of yeast which a woman took and mixed in a big measure of flour until the whole batch was made to rise (Lk. 13: 20, 21; Matt. 13: 33).
The kingdom of Heaven is like a mustard seed which a man sowed (Matt. 13: 31).
The kingdom is like a man who sowed good seed in his field (Matt. 13: 24).
Happy are you who are poor, for the kingdom of God is yours (Lk. 6: 20).
The kingdom of God is not going to come in a material and visible way, nor will people say “Look, here it is,” or, “There it is.” For the kingdom of God is now among you (Lk. 17: 20, 21).
The kingdom of God is like a man sowing seed in the ground. . . . The ground bears the crop of itself —First the spear of grass, then a head of grain, then the fully developed grain (Mk. 4: 26, 28).
The time has been fulfilled and the kingdom of God is near (Mk. 1: 15).
Unless your uprightness of character is greatly [ p. 205 ] Superior to that of the Scribes and Pharisees, you cannot enter the kingdom of heaven (Matt, 5: 20).
The kingdom of God is . . . righteousness and peace and joy in the Holy Spirit (Rom. 14: 17),
Jesus used the term “kingdom” in a variety of ways, in line with the varied Jewish uses just described. He made the kingdom central in his_teaching as it was at the heart of the Jewish religion of his day. In a study of his teaching, it becomes apparent that his distinct contribution was not in the idea that the kingdom was coming, but in the conception of a life of service which men should live in preparation for the kingdom. It is particularly to be noted that the conditions of entering this kingdom are never national, having nothing to do with descent from Abraham, but are always personal and moral.
In regard to the question of whether the kingdom is present or future, the same variety of usage exists as in the Old Testament. In Luke 17: 20, Jesus says that the kingdom is not an outward, catastrophic event, but is something which now exists within and among men.
In other passages Jesus speaks of the kingdom as growing gradually like grain in the field. In each man’s heart, the reign of God comes slowly and gradually to its maturity and bears fruit. Likewise, socially the supremacy of God will come progressively to fruition.
Still again, Jesus frequently refers to the kingdom as “near at hand.” This use of the term is a mediation between the thought of God as now reigning in individual hearts, and the thought of that future day when God’s reign will be realized socially and universally. That future day was the greatest reward which Jesus and his disciples could anticipate. Unless your righteousness excels that of the Pharisees, you will never enter the kingdom.
There are passages which reflect the current Jewish expectation of some that a heavenly being would descend from the presence of God and consummate the kingdom. These passages [ p. 206 ] should not be allowed to obscure the dominating thought of the spiritual character which is the supreme hope of those who are looking forward to sharing in God’s plans. Both Jesus and Paul anticipated the day of the consummation of God’s will, but there is danger of over-emphasizing the apocalyptic element which was a part of their Jewish environment. Paul himself says that the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
The early Christians und oubtedly looked forward to the great Coming in clouds of glory, and their Jewish idea is plainly reflected in our Gospels. But the characteristic emphasis of Jesus was plainly on the spiritual quality of life which is essential to those who would share in the kingdom.
The spirit of the Lord is upon me, for he has consecrated me to announce good news to the poor, he has sent me to proclaim release to imprisoned ones, and restored vision to blinded ones, to give freedom to those that are oppressed, to announce the year appointed of the Lord (Lk. 4: 18, 19).
The kingdom is like the treasure buried in a field, which a man found and buried again, and in his delight went and sold all he possessed and bought the field (Matt. 13: 44).
Again the kingdom is like a merchant seeking valuable pearls; and finding one of great excellence, he went and sold everything and bought it (Matt. 13: 45, 46).
Because of the merciful heart of our God, the dawn will break upon us out of heaven, to shine upon those who live in darkness and the shadow of death, and to guide our feet into the way of peace (Lk. 1: 77-79 cf. Isa. 43: 25).
Come to me all you who toil and bear burdens and [ p. 207 ] I will give you rest, for my yoke is easy and my burden is light (Matt, 11: 28, 30).
There is no one who has left home, or wife, or brothers, or parents or children for the kingdom of God who will not receive many times more in the present, and in the age that is to come eternal life (Lk. 18: 29, 30).
While the Jews of Jesus’ day were thinking of the kingdom as a future Utopia, far out of reach in their present subjection to the Roman Empire, Jesus’ emphasis upon the spiritual blessings of the kingdom made his listeners believe that the kingdom might be very close to them. If knowledge of God, assurance of his love, forgiveness of sins, spiritual health and happiness are the first realities of the kingdom, then the new age had actually begun in the hearts of his followers. Wherever Jesus went, he “set at liberty” (Lk. 4: 18) and healed hearts which had been bruised and crushed; he gave new light to souls which had been darkened. Isaiah (61: 1, 2) had pictured these things as a permanent part of the coming kingdom.
When Jesus says that the kingdom is like a piece of gold which a man one day finds hidden in a field, he is talking about something very immediate. One who discovers the loving fatherhood of God soon realizes that he has found a pearl of great price.
The Beatitudes as given by Matthew reflect this same spiritual emphasis. None of the blessings there enumerated is in any way dependent upon an outward or external change in the social order. “Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called Sons of God” (Matt. 5: 8, 9).
The doing of God’s will is one of the chief features of the kingdom. “Seek first his kingdom and his righteousness” is a matter of personal living. The kingdom is a reality to those who are expressing it in their own lives. “Thy kingdom come” [ p. 208 ] is synonymous with “Thy will be done” and refers not primarily to its sudden future inauguration, but to that gradual growth of which Jesus speaks so often. “The kingdom is like a man sowing seed . . . first the spear of grass, then a head of grain, then the fully developed grain” (Mk. 4: 26, 28).
The forgiveness of sins is one of the great blessings longed for by the Jewish prophets (cf. Isa. 43: 25). Forgiveness of sins is likewise one of the elements of the Lord’s Prayer; forgiving one another’s sins is not only a part of that prayer, but is also the topic of one of Jesus’ most striking parables. Peter had asked him how many times he should forgive his brother. Jesus answered, “Seventy times seven” (Matt. 18: 21-35). A poetic figure of the “dawn” of a new day, and the finding of “peace,” follow naturally the joy of forgiveness (Lk. 1: 77-79).
These inner spiritual blessings are beautifully portrayed in one of the most-loved passages of the Gospels. Jesus promises that those who come to him will find relief from their burdens. No matter how hard their toil may have been or how severe their sorrow, when they take upon themselves the yoke of Jesus and learn his lesson of love toward God and neighbor, they will find rest, “For my yoke is easy and my burden is light” (Matt. 11: 28-30).
One of Jesus’ sayings speaks at the same time of the present spiritual blessings and of the eternal life of the age that is to come. Anyone “who has left home or wife or brothers or parents or children for the kingdom” will receive many times more in the present, and in the age to come, eternal life (Lk. 18: 29). The saying, by its very nature, cannot possibly be taken literally and so is full of suggestion as to the wealth of blessings which the kingdom has for those who share in it.
Should the question be asked, did Jesus think of the kingdom as a reality of the present or as an event of the future? Accepting this as a question which must be answered by one of the two alternatives, students of the Gospels have found passages which clearly speak of the future coming of the kingdom. [ p. 209 ] As a result the many ways in which Jesus speaks of the present blessings of the kingdom have been overlooked. The fact is that in Jesus’ teaching the kingdom as a present spiritual reality is even more prominent than as a future apocalyptic, event, a few spectacular utterances notwithstanding.
Liberty for the oppressed, sight for the blind, righteousness for those who hunger after it, comfort for those who mourn, mercy for the merciful, the vision of God for the pure in heart, becoming sons of God for those who promote the cause of peace, the forgiveness of sins, the joyful doing of God’s will, the forgiving of others, an easy yoke and a rest from the burdens of life, the dawn of a heavenly day, the assurance of peace, the possession of the Holy Spirit—these are some of the blessings of the kingdom which can be enjoyed in the present life.
The kingdom of God is near; repent and believe the good news (Mk. i: 15).
I have not come to call the righteous, but sinners to repentance (Lk. 5: 32).
If your hand causes you to stumble, cut if off . . . if your foot causes you to stumble, cut it off. It is better for you to enter into life lame than with two feet to be thrown into the Valley of Hinnom . . . where the worm never dies and the fire does not go out (Mk. 9: 43, 45, 47; Isa. 66: 24).
The highly spiritual conception of the kingdom is further emphasized by the list of conditions which Jesus presents to those who would enter. Nothing is said about descent from Abraham. There is scarcely a reference to the temple obligations and the offering of sacrifices. There is strenuous objection [ p. 210 ] to the literalistic way of keeping the Commandments as the road to the kingdom.
Jesus’ religion took rather the attitude that a repentant spirit is the first requisite. By this he meant that one who is satisfied with his present way of living is not on the road to improvement. John the Baptist had preached in a similar way. But there was a hardness about his call to repentance which was quite in contrast to Jesus’ brotherly invitation to “turn” (such is the literal meaning of the word “repent”) or to change the heart in the direction of a larger brotherhood and finer service.
Another condition for entering the kingdom is the receptive spirit. “Unless a man receives the kingdom like a child, he will not enter it” (Lk. 18: 17). There is the story of the supper at which a woman of bad reputation came to give the best that she had, a costly jar of perfume which she poured over Jesus’ feet (Lk. 7: 38). It was on this occasion that Jesus told the story of the two debtors. As neither of the debtors was able to pay, the creditor forgave them both (Lk. 7: 42). The gratitude of the forgiven debtors and of the sinful woman is a reflection of the eagerness with which the poor and unfortunate of Galilee welcomed the spiritual blessings of the kingdom.
Yet another condition is the doing of God’s will. There were two sons whom the father asked to work for him. And one answered that he would go, but did nothing. The other refused at first, but afterward changed his mind and went. So it is with entrance into the kingdom (Matt. 21: 31). Past life and past refusals to God are not remembered when a man does give himself wholeheartedly to great service. Utter devotion to the work and ideals of the kingdom receives more emphasis in the religion of Jesus than any other condition of salvation. If there is anything which stands in the way, it should be removed at any cost. A hand or a foot may seem valuable, but the ideal of brotherhood and the service of love are above everything else in life.
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Bosworth, Life and Teaching of Jesus , pp. 166-221.
Bundy, The Religion of Jesus , pp. 104-140.
Burch, Ethical Teaching of the Gospels , pp. 188-191.
Burton, The Teaching of Jesus , pp. 189-213.
Case, S. J., The Millennial Hope , University of Chicago Press, 1917.
Deissmann, The Religion of Jesus , pp. 101-122.
Foakes Jackson and Lake, Beginnings of Christianity, pp. 267-299.
Kent, Life and Teaching of Jesus , pp. 156-167.
Mathews, Messianic Hope in the New Testament.
Scott, The Ethical Teaching of Jesus , pp. 42-50
Walker, Teaching of Jesus and Jewish Teaching , pp. 101-125.
Wendt, Teaching of Jesus , Vol. 1, pp. 173-287; Vol. II, pp. 1-121.
Zenos, Plastic Age of the Gospel, pp. 44-43