Carson has stated that to pray this petition is “simultaneously to ask that God’s saving, royal rule be extended now as people bow in submission to him and already taste the eschatological blessing of salvation and to cry for the consummation of the kingdom.”115 The kingdom “is breaking in under Christ’s ministry, but it is not consummated till the end of the age.” We should therefore pray “for its extension as well as for its unqualified manifestation.”116, The theme of kingdom is similarly prominent in terms of a kingdom citizen’s perspective (“seek first His kingdom and His righteousness”) (Mt. 24:4-25), the Second Coming of Christ (Mt. 22:30). . In Matthew 18:1-4, Jesus instructed his chosen disciples on humility: “[U]nless you are converted and become like children, you shall not enter the kingdom of heaven.” (See also Mt. It was only after the cross that He inaugurated certain aspects of the kingdom in an institutional sense.84, Revised dispensationalists disagree. for, behold, the kingdom of God is within you. 39 See, e.g., G.E. His Confessions, from which the following passage is taken, has remained a popular and influential work for almost 1,600 years. 5:10). 22 Charles Hodge, Systematic Theology vol. is to desire above all to enter into, submit to, and participate in spreading the news of the saving reign of God, the messianic kingdom already inaugurated by Jesus, and to live so as to store up treasures in heaven in the prospect of the kingdom’s consummation.117, Finally, at the close of the Sermon on the Mount, the theme of kingdom is closely aligned with salvation (Mt. This suggests to Carson that the intervening Beatitudes are kingdom blessings as well.114, The theme of kingdom is also at the heart of the Lord’s Prayer (“Thy kingdom come”) (Mt. . As we have seen, the eschatological kingdom was prophesied to be holistic in nature, and that is how John would have understood it. This final culmination of the kingdom was “at hand” only in the sense that it could come at any moment, but no one—not even Jesus—knew the day or the hour (Mt. He did, however, in the course of progressive biblical revelation, break it out into its temporal components and emphasize each element separately. The companion volume on Acts is forthcoming. Indeed, from the “human standpoint,” was the kingdom really postponed? He wrote in The Preaching of Jesus about the Kingdom of God that Jesus was “thoroughly eschatological, futuristic, and even apocalyptic in his outlook.”7 According to Weiss, Jesus expected the kingdom to come in the immediate future by a dramatic action of God.8 Thus, Jesus’s ethical commands (including the Sermon on the Mount) were interim rules in anticipation of the imminent kingdom, not rules of conduct given for all time.9 Albert Schweitzer picked up where Weiss left off. . 7, 197, quoted in Herman A. Hoyt, "Dispensational Premillennialism" in The Meaning of the Millennium: Four Views, ed. 35:10), and the pouring out of God's Spirit “upon all flesh” (Joel 2:28).51. Revised dispensationalists appear to be inconsistent in holding that the eschatological kingdom was postponed in chapter 12 but that another “mystery form” of the kingdom was presented in chapter 13. The mind of the elect . . It states that “the kingdom or the reign of God is what the Old Testament prophets awaited: God’s display of His sovereignty in the redemption of His people.”24 Thus, with the death and resurrection of Jesus and the “spread of the good news to all nations,” the Old Testament promises of God “have been largely fulfilled for us, although we still await their complete realization when Christ returns in judgment.”25 “The kingdom came with Jesus and is known wherever the lordship of Jesus is acknowledged.”26. The NIV states that the kingdom “has been forcefully advancing.” The verb biazetai holds the key to the correct view. See also Herman A. Hoyt, "Dispensational Premillennialism," in The Meaning of the Millennium, p. 82-84. Please refer to legal details concerning copyright and trademark protection. In Luke 17:21 Jesus tells us that when we repent and believe, "the kingdom of God is within you". is not only a difference between His service of suffering and His future glory, but also the difference between the kingdom being in Jesus and the kingdom being universally established. Saucy rightly takes issue with this interpretation: “It is inconceivable that Jesus, knowing the understanding of his hearers, would not have immediately sought to correct their thinking if he in fact had another concept of the kingdom in mind.”70 Accordingly, it simply cannot be said that Jesus “purged” the nationalistic elements of the kingdom from his message. But that philosophy is not the counsel of the Bible—and it is certainly not the counsel of Matthew 6:33, which is not a formula for gaining wealth. 1 Herman Ridderbos, The Coming of the Kingdom (Philadelphia, PA: Presbyterian & Reformed, 1962), p. xi. Both inauguration and consummation of the kingdom are future in orientation. In this discourse, Jesus is outlining the expectations for a believer within the Kingdom of God. 54 Walvoord, Matthew - Thy Kingdom Come, p. 30. Four Views, Wayne A. Grudem, ed. [1] Herbert Musurillo, From Glory to Glory (New York: Charles Scribner’s Sons, 1961), 118. There, Jesus told the disciples that “there are some of those who are standing here who shall not taste death until they see the Son of Man coming in His kingdom.” Although some commentators take this enigmatic passage to refer to the Transfiguration,95 it seems to me that Carson is right in observing that this would be “an extraordinary way to refer to Peter, James and John, who witness the Transfiguration a mere six days later.”96 The better fit is that this is “a more general reference . Phase III: At still other times, Jesus spoke of the kingdom in its fullness. Jesus makes a similar statement to the Pharisees in Matthew … Like the other Old Testament prophets before him, John did not differentiate between the imminent coming of Christ for salvation purposes and the future coming of Christ in the consummation of his kingdom. or See there! The consummation of the kingdom of God on earth in the form of a thousand year millennial reign (Phase III) is the ultimate goal in biblical history. Commentators on Matthew likewise have espoused a wide variety of views on the nature of the kingdom proclaimed by John. [10] Thirty Years Around the World: Dawn of the Age of Enlightenment (The Netherlands: MVU Press, 1986), 284-285. [2], And I often do this. or, lo there! Ladd, "Kingdom of Christ, God, Heaven" in Evangelical Dictionary of Theology, ed. There is no agreement on such basic questions as: What is the very nature of the kingdom of God? He set the stage for the beginning of Jesus’s public ministry. Matthew 19:12 also refers to the inaugurated form of the kingdom. Carson also disagrees that the kingdom undergoes a radical shift with the mention of mystery.”101 On the other hand, he agrees that Jesus introduced a “new truth” about the kingdom: [T]he ‘mystery of the Kingdom is the coming of the Kingdom into history in advance of its apocalyptic manifestation.’ That God would bring in his kingdom was no secret. 15 John F. Walvoord, Major Bible Prophecies (Grand Rapids, MI: Zondervan, 1991), p. 218. What did Jesus mean when he said the kingdom was at hand? "phthano.". All this message of the inner life and outer life is not new, the same age-old message of the Kingdom of Heaven within. This condition lasts for some time, and may even last for long periods. [3]. 24-25). (Grand Rapids, MI: Eerdmans, 1993, reprinted 1997). They “deal with the period between the first and second advent of Christ and not the millennial kingdom which will follow the second coming.”98 After the Jewish leaders’ rejection of Jesus as Messiah and the resulting postponement of the kingdom, Jesus introduced “a new method of teaching.”99.

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