Theocracy
is strongly expressed in the Scripture beginning from the Old Testament that presents
Yahweh, the Sovereign King who continues to lead, protect, provide and reign
over His chosen people. Yahweh’s kingship is not limited only to His chosen
people but also extends to non-Israelites or aliens or the fellow sojourners (Deut
10:19; Ezek 47:22). Yahweh, the Sovereign King punishes Egypt and brings His
people out from slavery (Exodus). He also commands the Israelites to wipe out
other nations such as the Hittites, Amorites, Canaanites, Perizzites, Hivites
and Jebusites (Deut 20:16-18). However, when His people are unfaithful and turn
away from Him, He then uses foreign nations such as Assyria, Babylon, Persia,
Greek and Rome to punish them instead (Isaiah, Jeremiah, Daniel etc). Afterwards
when those nations plunder and ridicule Israel with glee and malice in their
hearts, Yahweh turns His wrath against them (Ezek 35:5).
According
to the Encyclopedia of Christianity, the idea of Yahweh’s Kingship is also
based on Jerusalem theology that describes God as Yahweh Sabaot meaning “The Lord of Hosts” who protects the Davidic
dynasty, the land and the city, who is also known as the God of the whole world
(Isa 6:3, Psalm 2;4;29;48;93). Graeme Goldsworthy (1981, 53) defines the
Kingdom of God as “God’s people in God’s place under God’s rule”. George Eldon
Ladd poignantly points out the complexity of the theme Kingdom of God described
in the Bible. The Kingdom of God is a present reality (Matt 12:28), future
blessings (1 Cor 15:50) and inner spiritual redemptive blessings (Rom. 14:17) experienced
through new birth (John 3:3). It is also political government of the nations
(Rev 11:15). It consists of a present realm (Matt. 21:31) and a future realm
(Matt. 8:11). A future gift from God (Luke 12:32) that can be received now
(Mark 10:15) (Ladd 1951, 18).
Well,
if we trace the Bible, we will discover that the idea of the Kingdom of God
goes all the way back to the Abrahamic covenant in which Yahweh promises Abraham
that “kings will come from Abraham” (Gen. 17:6). And as we move further, we then
discover that the idea of kingship is also mentioned in the Mosaic covenant
regarding the appointment of king chosen by the Lord (Gen. 17:14-20) and also in
the Davidic covenant in which Yahweh promises that the Kingdom of His servant
David will endure forever (2 Sam 7:12-17). God also reveals that His Kingdom is
set on Davidic kingdom (1 Chron. 17:14). Hence, it becomes crystal clear that the
Abrahamic kingdom is as the basis for the promised Kingdom progressively
revealed through the son of Jesse (Isa. 11:10). There is a typology in this
redemptive history in which the unfaithful kings within Davidic’s kingdom are
the type and Christ is the antitype. As the kings fail to shepherd Yahweh’s
flock, eventually Yahweh Himself comes as the Shepherd King (Ezek. 34) ultimately
fulfilled in Christ, the Good Shepherd (John 10:14).
Apparently,
the continuity of the promised kingdom is fulfilled in Jesus, the son of David
(Matt. 1:1). It is worth noticing that Christ is from the line of Abraham who
is the King and Redeemer (Isa. 44:6 compare with Rev 1:18). Thus, we can say
that Christ is the pinnacle of the Kingdom of God as the Kingdom is fully fulfilled
in Him. As King and Redeemer, Christ lays down His life as ransom for many
(Matt. 20:28) to save human beings from the dominion of sins (Matt. 1:21). This
is how the idea of the Kingdom of God is escalated in Christ, the Messiah King.
The
Kingdom of God is also fully expressed in Christ’s teaching, healing (Matt.
4:23 & Luk. 4:43) and exorcising (Luk. 11:20). This expression of Christ’s
reign does imply the present reality of the Kingdom (Luk. 17:20-21) whereas,
there is also a spiritual aspect of the Kingdom in which Christ defeats death,
destroy all dominions, authorities and power (1 Cor 15:24; Eph 1:20-23).
Subsequently, everything is placed under His feet and subjection (1 Cor. 15:25;
Col 1:15-18). Here we see, the idea of the Kingdom of God is fully escalated in
the Person of Christ in his life, death and resurrection who continues to be
present as the Paraclete, the Holy Spirit also known as the Spirit of Jesus (John
14:15-31; 16:5-16, Acts 16:7).
However,
Jesus’ kingship is difficult to comprehend. His kingship is mocked by the Roman
authorities by putting a purple robe (Luke 23:11) and placing a thorny crown on
Him (Matt. 27:29) as well as writing the word that means the king of Jews and
nailing it to the cross (Luke 23:38). He is the King who is laid in the manger
(Luk. 2:7), rides a donkey (Matt. 21:7, Mark 11:3, John 12:14) and has no place
to lay His head (Matt. 8:20, Luk. 9:58). What an irony and a laughing stock for
the Roman authorities and the religious leaders! When John and James’ mother
requests for a special seat on the throne for her sons, Jesus emphasizes on
service, displaying how His Kingdom’s operating system is far different from
the operating system of this world. Graham Cray calls it an “upside-down
Kingdom” (1999, 29). Unsurprisingly, even John the Baptist doubts Him whether
He is the One or he has to wait for another one (Matt 11:2-6).
So
what is the Kingdom of God (the Messianic Kingdom), is it political as
understood by His followers (Acts 1.6-9), or is it ethical as expressed in
Jesus' Sermon on the mount or is it spiritual (Matt. 7:21, Acts 14:22, Eph 5:1,
7, 9, 1 Thess. 2:12, 2 Thess. 1:15) or is it full dominion of Christ - the White
Horse Rider (Heb. 12:28, Rev. 19.11-21; 21:2,10; 22:5)? The common questions
regarding the Kingdom of God concerns its fulfillment. Is it imminent? -
"The Kingdom of God is at hand" (Mark 1:15; Matt. 3:2). Or is it a
present reality? - "The kingdom of God is within you" (Luk. 17:21) for
we have already arrived in our faith (Heb 12:22-23). Or is it future
consummation (2 Cor. 4:18 & Heb. 2:8) as the followers of Christ live as
“strangers and pilgrims” (1 Pet. 2:11) sojourning to the “City with
foundations” (Heb. 11:10)? Well, the complexity is there and we cannot shut our
eyes to it.
Elements
of continuity and discontinuity flow from the Old Testament to the New
Testament as we observe the Kingdom of God. The promise of the Messiah King is fulfilled
in the Person of Christ, the seed of Abraham, the son of David. The idea of
Kingdom does expand when the idea of the children of Abraham and the Holy
Nation does include those who are in Christ. There is also a change of kingdom
administration from Israel as a Jewish nation to Israel that also incorporates
the church of Christ (including gentiles). The idea also expands from political
kingdom to Spiritual Kingdom that will be consummated in the Parousia. The
Kingdom of God finds its complete fulfillment in Christ for the Kingdom of God
is also called as the Kingdom of Jesus (Eph 5:5, 2 Pet. 1:11). It is like a
mustard seed that has been planted and it is in the process of growing into a
big tree (Matt. 13:31-32). Not only the administration of the kingdom is
different, the order of the kingdom is also different as it highly values the
insignificant, the little, the weak, the poor and the outcast (Matt. 11:11). The
divine blessings begin at the time when the one in Christ is redeemed and
transferred from the kingdom of darkness into the kingdom of Christ and will be
consummated in the future. Finally, the redeemed will enjoy full communion with
the Messiah King, Jesus Christ (Rev. 22 cf. Dan 7:9-10).
References
Desmond,
Alexander T. and Rosner, Brian S. eds. 2000. New Dictionary of Biblical Theology. Downers Grove, IL:
InterVarsity Press.
Elwell, Walter
A. ed. 2001. Evangelical Dictionary of
Theology. Michigan: Baker Academics
Cray, Graham.
1999. A Theology of the Kingdom. In Mission as Transformation: A Theology of the
Whole Gospel. Eugene, OR: Wipf & Stock Publishers.
Fahlbusch, Erwin
and Bromiley, Geoffrey William. 1999-2003. The
Encyclopedia of Christianity. Grand Rapids, MI; Leiden, Netherlands: Wm. B.
Eerdmans.
Goldsworthy,
Graeme. 2002. According to Plan: An Introductory
Biblical Theology. USA: InterVarsity Press.
Ladd, George
Eldon. 1959. The Gospel of the Kingdom:
Scriptural Studies in the Kingdom of God. The Paternoster Press.
Ridderbos, H.N.
1996. New Bible Dictionary. England;
Downers, Grove, IL: InterVarsity Press.
Jakarta, November 23, 2013
