The Kingdom of God

The Kingdom of God is a significant theme in Christian Bible because it is the heart and core of Jesus’ teaching. Realizing its centrality in Jesus’ teaching, therefore the theme is truly worth our special attention. The term “kingdom” – meluka, malkut, mamlaka and mamlakat in Hebrew or basilea in Greek is commonly understood to mean kingdom, empire, rule, reign or dominion of a king. Thinking of the term “kingdom”, I instantly associate it with ruler, king, queen, emperor, empress, prince, princess, throne, territory or land, people and law.

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

Hospitalitas Janda di Sarfat

Keramahtamahan merupakan sebuah tema yang signifikan di dalam Alkitab. Menerima dan menjamu tamu mencerminkan hospitalitas seseorang. Tentunya hospitalitas tidak sekedar menjamu tamu tetapi juga termasuk keterbukaan, penerimaan pada orang lain. Seorang yang ramah tidak menghakimi melainkan menghargai dan menerima orang lain dengan penuh cinta kasih. Pernahkah Saudara merenungkan bagaimana sikap Anda ketika menerima atau menjamu tamu? Bagaimana Saudara memfasilitasi, menjamu sekaligus memberikan privacy pada tamu? Keramahtamahan juga termasuk membeirkan “a helping hand” atau sebuah bantuan kecil kepada orang yang sedang dalam kesesakan. Yesus menggunakan istilah “secangkir air sejuk” (Mat 10:42; Mark 9:41) sebagai bentuk pemberian yang ramah dan penuh perhatian kepada seseorang yang sedang kehausan setelah perjalanan yang panjang dan melelahkan.

Wilayah Sidon sedang mengalami kekeringan yang cukup parah. Apabila kita melakukan sedikit kilas balik, kita akan menemukan rasa “sakit hati” TUHAN (1 Raj 16:2,7,13) karena raja-raja Israel telah melakukan kejahatan dan memimpin hati umat kepada kejahatan. Alkitab secara spesifik mencatat bahwa kejahatan raja Omri (ayah Ahab) “lebih dari segala orang yang mendahuluinya” (1 Raj 16:25). Raja Omri membangun sebuah kota di gunung yang disebut dengan kota Samaria, menurut nama Semer (protection / preservation), si pemilik gunung (1 Raj 16:24). Kemudian putera raja Omri, raja Ahab meneruskan dan bahkan mengimprovisasi kejahatan ayahnya sehingga kejahatannya melampaui kejahatan ayahnya. Ia membangun kuil Baal dan mezbah Baal di gunung Samaria (1 Raj 16:32). Ia membangun patung Asyera yang juga dikenal dengan “mother goddess” atau istri Baal. Ia menikahi Izebel, putri raja Sidon (sekitar Lebanon masa kini) (1 Raj 16:31). Perbuatannya membuat TUHAN “sakit hati” (1 Raj 16:33) karena orang-orang ini tidak memprioritaskan TUHAN dalam hidup mereka. Mereka memprioritaskan Baal (dewa kesuburan) dan melakukan apa yang keji di mata TUHAN.

Dengan melihat latar belakang di atas, menjadi jelas mengapa deerah Sarfat yang berada di dalam wilayah Sidon menderita kekeringan yang berkepanjangan. Seorang janda dan puteranya ikut menjadi korban dari bencana kekeringan tersebut. Mereka pasti sangat bergumul. Kita tidak mengetahui pasti apakah mereka memanjatkan permohonan kepada TUHAN Allah Israel tetapi kita memperoleh informasi bahwa janda ini memiliki sedikit pengetahuan tentang Allah Israel – “Demi TUHAN, Allahmu yang hidup” (1 Raj 17:22). Pengetahuannya kemudian diperdalam melalui peristiwa kebangkitan puteranya – “Sekarang aku tahu, bahwa engkau abdi Allah dan firman TUHAN yang kau ucapkan itu adalah benar” (1 Raj 17:24). Walaupun pengetahuannya tidak sempurna, ia menyadari bahwa TUHAN (Yahweh) adalah Allah yang hidup dan ia memilih untuk memprioritaskan permintaan TUHAN melalui Elia (My God is Yahweh). TUHAN mengetahui kesengsaraan, pergumulan dan keputusasaan janda tersebut dan anaknya yang berada di wilayah Sidon. Maka TUHAN mengutus hambanya, Elia untuk memberikan pertolongan kepada janda ini. Pendekatan TUHAN sangat tidak masuk akal yakni dengan meminta pemberian dari janda ini yang justru sedang dalam keadaan serba kekurangan. Hospitalitas TUHAN terhadap Elia, hospitalitas janda kepada Elia dan hospitalitas TUHAN kepada janda dan puteranya terintegrasi menjadi satu dalam peristiwa yang mengharukan ini.

Janda ini hanya memiliki sedikit minyak dan segenggam tepung. Ia mengumpulkan dua tiga potong kayu dan membuat roti untuk dirinya dan puteranya, makan dan kemudian menantikan kematian. Janda ini dalam keadaan putus asa, dia sudah siap untuk mati bersama puteranya. Umumnya, para ibu tidak rela melihat putera-puteri mereka menderita. Bagi mereka lebih baik mereka sendiri yang menderita daripada melihat anak mereka menderita.  

Justru dalam keadaan yang menyesakkan bagi janda dan anaknya, Elia malah meminta sedikit air minum dan sepotong roti bundar kecil untuk dirinya sendiri. Sedikit minyak dan segenggam tepung yang tadinya untuk makan berdua kini harus dimakan bertiga. Permintaan Elia menjadi beban bagi dirinya. Elia hanyalah seorang asing bagi janda ini. Namun janda ini menunjukan hospitalitasnya dengan memberikan sedikit minuman dan membuatkan roti bundar bagi nabi  Elia.

Keputusan yang harus diambil oleh janda ini pasti tidak mudah. Dia harus memilih untuk membuatkan roti bundar kecil untuk Elia terlebih dahulu. Padahal Elia hanya seorang asing yang baru saja dia kenal (seorang nabi). Dan TUHAN juga tidak memberikan persediaan minyak dan tepung yang banyak kepada perempuan janda itu sebelum ia berbagi. TUHAN juga tidak mengantarkan tepung dan minyak kepadanya. Setiap hari ketika ia membuat roti dari persediaan tepung ia mungkin berpikir apakah masih akan ada persediaan untuk besok. Tidak ada kepastian (tidak dapat dilihat) bahwa tepung dan minyak tidak akan habis besok. Janda ini berada dalam kondisi kebergantungan total (todal dependency). Nah, ternyata prioritas dan keramahtamahan janda ini berbalik menjadi berkat bagi dirinya dan anaknya. Ia dan puteranya dapat terus menikmati minyak dan tepung yang tidak kunjung habis. Hospitalitasnya membuat dia menerima keramahtamahan dari Allah.

Jakarta, 30 Oktober 2013
lanyongxing

 

EMPEROR (2012)

EMPEROR (2012) mengisahkan peristiwa setelah pengeboman Hiroshima dan Nagasaki. Komandan Tinggi (Supreme Commander) Jenderal Douglas MacArthur (Tommy Lee Jones) menugaskan Brigadir Jenderal Bonner Fellers (Matthew Fox) untuk menginvestigasi keterlibatan kaisar Jepang dalam Perang Dunia II. Bagaimana nasib Kaisar Jepang? Apakah Kaisar Hirohito terlibat? Apakah beliau akan diadili dan dihukum gantung? Dan apakah kaisar Jepang mengumumkan penyerahan mereka? Bagaimana pandangan masyarakat Jepang mengenai kaisar mereka?