God s Kingdom Conspiracy: The Story of God s Reign and Our Part in It Part 1: The Meaning and Beginning of the Kingdom with Israel Robert Saucy

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1 God s Kingdom Conspiracy: The Story of God s Reign and Our Part in It Part 1: The Meaning and Beginning of the Kingdom with Israel Robert Saucy Introduction - The purpose of all things is the manifestation of the glory of God (Creation - Ps 19: 1-6, cf. v. 1 The heavens are telling of the glory of God, and Salvation Eph. 1:3-14, vv. 6, 12, 14). The means through which he intends to glorify himself within history is the establishment of the kingdom of God and is the theme of the biblical story. 1. The purpose of mankind to rule the earth for God. A. The purpose stated in the injunctions to mankind at creation. 1. Gen. 1:28 - "subdue the earth" "kabash assumes that the party being subdued is hostile to the subduer, necessitating some sort of coercion if the subduing is to take place." John N. Oswalt, TWOT, I, Gen. 2:15 - "keep" or "guard" the garden. cf. 3:24 (This purpose is also seen in what God does throughout biblical history. History begins in Genesis with the command to subdue the earth. When this purpose is completed in Revelation and all sin and death is removed from the new heavens and earth we come to the end of biblical history.) Conclusion - Mankind is given the task of ruling the earth for God (cf. Ps. 8:5ff.). This is part of the meaning of being in the image of God. Mankind fails; but God's purpose remains (cf. Gen. 3:15). (This original blessing mankind and purpose is the framework of all Messianic prophecy). B. The original purpose expressed in the Kingdom program of Scripture. 2. The kingdom concept. 1. This purpose to establish the kingdom of God on earth is the real theme of the Bible, cf. OT prophecy, the teaching of Jesus, the preaching of the apostles and the final Book of Revelation (cf. Rev. 11:15). We pray for this purpose in the Lord's Prayer (Matt. 6:10). When the kingdom is finally established, we come to the end of the Bible. This original purpose is thus the framework of all Messianic prophecy. A. The definition of "kingdom." 1. The Hebrew and Greek words for "kingdom" both have an abstract meaning, "kingship," or "kingly rule" (cf. Ezra 8:1; Lu. 19:12) and a concrete meaning, the realm over which the kingship rules, i.e, the kingdom (cf. Luke 19:12). 2. It is important to note that the biblical words for kingship and kingdom are first used for earthly kings and their reign before they are applied to the kingdom of God. Therefore the kingdom of God should not be given a different not be given a different meaning except for its qualitative and comprehensive differences. Page 1

2 B. The two kingdom concepts in Scripture. (The terminology "kingdom of God" is not frequent in the OT, but the concept of God as King is). 1. The universal kingdom - God's eternal universal sovereign rule over all of his creation. Kingship as Creator of all (e.g., Ps. 29:10, 103:19.) 2. The mediatorial kingdom - The rule of God directly related to earth, established within history and ruled through a human mediator, ultimately the God-man, Jesus Christ (e.g Dan. 2:44; Ps. 2:4-6; Matt. 6:10). The purpose of this mediatorial kingdom is to establish the reign or kingdom of God to earth. 3. The outline of the mediatorial kingdom program in history (to the Davidic covenant) A. The pre-kingdom history. 1. Period of self-determination (conscience). Will mankind rule the earth for God through the revelation of nature and conscience? Failure - The flood (Gen. 6) 2. Period of collective authority (human government). Will mankind rule the earth for God with authority to control sin? Failure - The tower of Babel (Gen. 11) B. The promise of the kingdom - The Abrahamic Covenant promises (Gen. 12:1-3). (c B.C.). Apart from the promise of personal blessing to Abraham (cf. Gen. 12:1-3), there are three essential elements of this covenant which are expressed also in the reiteration of the covenant to Isaac and Jacob. 1. A seed physical (Gen. 15:2-6); numerous (Gen. 13:16; 15:5; 22:17); constituting a nation (Gen. 12:2; 18:18); enjoy a relationship with God (17:7-8). 2. A land (Gen. 12:7; 13:14-17; 15:7-21, note that the promise of the and is in the context of the solemn ratification; 17:8). 3. The blessing of all peoples (Gen. 12:3; 18:18; 22:18; cf. 26:4, to Isaac; 28:14, to Jacob). This last provision is the climax and goal of the previous covenant provisions. C. The kingdom established in initiatory form with Israel - The Sinai (or Mosaic) Covenant with Israel (Ex. 19:5-8). (c B. C.). The Mosaic covenant: 1. Administered the promise of Abraham in relation to Israel, the great nation. It stipulated the obligations for receiving the blessings of the promise and also gave the purpose of Israel in God s kingdom program. 2. Established the initial form of the kingdom of God. D. The human-king form established The Davidic Covenant (2 Sam. 7:16). The covenant with David was a reiteration of the promises to Abraham with elaboration in relation to the kingly line in the promise of a great nation. It established a human kingship through which God would rule the earth in accord with the original purpose for mankind. Thus the Messiah is the seed of David. Page 2

3 God s Kingdom Conspiracy: The Story of God s Reign and Our Part In It Part 2: Israel s Prophets and the Jesus Movement Mark Saucy 1. Israel s Story continued: The kingdom lost and regained. A. Kingdom lost: apostasy. 1. Amid widespread apostasy of God's people and their kings from the righteousness stipulated in the Mosaic covenant, Yahweh withdraws his protective presence (Ezek 8:5-18), Israel is carried off into exile, and political supremacy over the land of Israel is given to Gentiles (Jer 27:5-8; Dan 2:37-45). B. Kingdom regained: the promised new covenant. 1. The exile is promised by Yahweh to be only temporary (Amos 9:9 Ezek 43:2-4), and that Yahweh himself will act once again mightily on behalf of his people in the context of a new covenant. Note the following provisions of the new covenant: a. God will forgive their wickedness and will remember their sins no more (Jer 31:34 cf. Also 33:8; 50:20). b. A new obedience through the ministry of the indwelling Spirit (Jer 31:33; Ezek 36:26: 11:19). c. A new relationship to God I will be their God and they will be my people is the heart of the new covenant relationship (Jer 31:33; 24:7; 32:38; Ezek 36:28; 11:20). d. Physical blessings. The spiritual blessings that lie at the center of the new covenant are also associated with material blessings. All of the blessings mentioned by Israel s prophets (gathering of the people to the land Jer 31:8-11; 32:15; 37, 41; rebuilding cities 30:18; 31:38-40; cultivation and productivity of the land 31:5, 12-14; increase in herds and flocks 33:12-13; population explosion 30:20; 31:17; resulting in expression of joy 31:4, 7, 13; 33:11; and a state of blessing rest, and peace 31:23-25, 27-28; 32:42-44; 33:6; even resurrection and everlasting life Ezek 37:1-23, esp. 37:12 and 37:26) point to the hope of a literal restoration of the Israelite nation under the new covenant. C. Summary: The kingdom story at the end of the Old Testament 1. Looking ahead to the next act of the Story with Israel s prophets. The Kingdom Conspiracy aims for: a. A new people (with new hearts; Jeremiah 31:31-34; Ezek 11:19; ). b. A new society (Israel still has something to give the world!; Ezek 39:21-29). c. A new creation (Isaiah 66:22 ff.). Page 3

4 2. Jesus proclamation of the Kingdom, Act I Repent, for the Kingdom of Heaven is at hand! A. Jesus used words to proclaim the Kingdom. His message is the gospel of the Kingdom (Matthew 4:23 and 9:35). B. Jesus used mighty deeds to proclaim the Kingdom. The occasion, purpose, and nature of his miracles (Matthew 8-9). 3. Jesus proclamation of the Kingdom, Act II Crisis, the Kingdom is rejected! A. Rejection from all sectors of society entire cities, leaders, and his own family (Matt 11-12). Question: What did Israel really reject about the Kingdom? For what did Jesus criticize them their nationalistic, political, physical understanding of the kingdom? Or was it something else? (Matthew 11:20 ff.) B. Jesus responds Matthew 13 and Mark 4 (especially vv ). 4. Jesus proclamation of the Kingdom, Act III The New Course of the Kingdom Present and Future. A. The Kingdom (or some aspect of it) is present. B. The Kingdom yet remains future (Luke 19:11-27 is a Kingdom parable, not a Talents one!) Page 4

5 God s Kingdom Conspiracy: The Story of God s Reign and Our Part In It Part 3: The Kingdom s Power and the Church Mark Saucy Introduction Jesus new course for the Kingdom Kingdom mystery now, Old Testament s glory yet to come. 1. Jesus disciples as bearers of his Kingdom message. A. The proclamation of the Kingdom in Acts: Bookends and summaries (Acts 1:3 Acts 28:30-31; 8:12; 19:8; 20:24-25). B. Paul: The collision of two Ages (Romans 8:29; 1 Corinthians 15:45 ff.). The Age to Come This Age 1st Advent 2 nd Advent of Christ 2. The Kingdom is present in the power of the Holy Spirit. A. The explicit evidence: Matthew 12:28; Romans 14:17; Hebrews 6:5. B. The implicit evidence (select). 1. John s doctrine of eternal life and the Spirit (John 7:37-39). 2. Paul s doctrine of grace and the Spirit (cf. Galatians 2:7-9). Page 5

6 C. The result: All questions Kingdom in the present age are really questions Holy Spirit Where is the Kingdom today? What is the relationship of the Kingdom to the Church? What are the aims of the Kingdom today? For me? For the Church? For the world around me? 3. Break Through! The radical life of the Kingdom in the power of the Holy Spirit. Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God (1Corinthians 2:12). A. The Spirit writes Christ/Torah on our hearts. Key concepts: Regeneration (Life-Giver) (John 3:3-8); Union/fellowship with Christ (and Father) enabled by the Spirit (John 14:23ff.). B. The Spirit enables us to know the Lord. Key concepts: Abba adoption (Romans 8:15); face-to-face experience of God transcending that of Moses (and The Letter ) (2 Corinthians 3-4). For human nature, to partake in this Spirit is to participate in the inner life of God (James Loder, The Knight s Move, page 22). C. The Spirit enables us to grasp our forgiven status the basis of all New Covenant promises. The Holy Spirit is particularly associated to the cross in Paul s writings (e.g., Romans 5:5-8). C. The Spirit unites us to one another as the one people of God (Romans 12:4-5; 1 Corinthians 12:13). Page 6

7 God s Kingdom Conspiracy: The Story of God s Reign and Our Part in It Part 4: The Present Situation of the Kingdom and our Kingdom Task as the Church Robert Saucy 1. The kingdom task of the church is to witness to Christ and his coming kingdom. A. Every commission of the church relates to witness (Matt. 28:19-20; Luke 24:47-48; John 20:21, cf. John 18:37; John 15:26-27; Acts 1:8) B. There is no direct commission to transform the culture and society at large. Although Paul doubtless knew that his ministry within the body of Christ his exhortation to Christian masters and servants, for example would have its influence in society, he nowhere suggest that serving or changing society is an aspect, much less a goal of Christian ministry (E. Earle Ellis, Pauline Theology, Ministry and Society, [Eerdmans, 1989], 21). Therefore the final result of evangelism is not the unification of mankind under the rule of Christ, but on the contrary a growing polarization between the Kingdom of God and the kingdom of Satan (Peter Beyerhaus, God s Kingdom and the Utopian Error [Crossway: 1992], 31). This is not to say that we should not do good, or seek justice and care for those in need, or be like the good Samaritan. But what is our real purpose for this age? Our goal? What is it that God wants us to accomplish? (cf. Matt. 24:14) 2. The present kingdom power to fulfill our task. The power of the kingdom is present in the church today through the Spirit and the Word. But it is important to note the nature of the present power: A. The primary thrust of kingdom power relates to the inner person: redemption and forgiveness (Col. 1:13-14); righteousness, peace, and joy (Rom. 14:17); Paul s prayers for believers is for steadfast and patience (Col. 1:11); hope (Eph. 1:18-19; Rom 15:13); and faith (Eph. 3:16) i.e. power for the three great marks of the church faith, hope and love. B. A power displayed through weakness (2 Cor. 12:9-10). The evil one has been overcome by Christ, but he is still given power to overcome the saints (1 Pet. 5:8; cf. Rev. 13:7). C. The power of persuasive love. The power displayed through Christ at the Cross. The kingdom has two kinds of power, both of which will be displayed when Christ comes to reign in his kingdom on earth the power of persuasive love and the power of coercive force. The power of coercive force is available in spiritual warfare, but only the power of persuasive love is operative today in relation to the world. We witness to the kingdom power of the Cross today. Page 7

8 3. How do we fulfill the task of witnessing to Christ and his kingdom? The task belongs to all church members, not just those gifted for evangelism and missions. A. Bold verbal proclamation of the gospel of the King and his kingdom. Clear gospel focused on the Jesus and his Cross and resurrection (1 Cor. 15:1-4; Rom. 1:16 the gospel is the power of God for salvation) B. Life-style of kingdom principles (evidencing kingdom power in persuasive love. 1. Among God s people (John 13:35; John 17:21-23; Acts 2:42-47) 2. To all people (Matt. 5:16; 1Pet.2:12; Gal. 6:10; 1 Thess. 3:12) The effectiveness of the life of the church in radiating God's glory is evident in the following statements by students of the early church and its witness: "The practical application of charity was probably the most potent single cause of Christian success. The pagan comment 'See how these Christians love one another' (reported by Tertullian) was not irony. Christian charity expressed itself in care for the poor, for widows and orphans, in visits to brethren in prison or condemned to the living death of labour in the mines, and in social action in time of calamity like famine, earthquake, pestilence, or war" (Chadwick, Henry, The Early Church, rev. ed [London: Penguin Books, 1993], p. 56). C. Share in kingdom business through prayer. 1. Prayer for kingdom concerns (for the holiness of God s name to be known on the earth, Matt. 6:9-10; for progress of the gospel,, Matt. 9:37-38; for direction and power to effect kingdom witness, Col. 1:9-12). 2. Prayer as training for kingdom rule (Matt. 18:19-20). Page 8