Despite noble intentions, every Bible reader is affected by prejudice. Whether influenced by tradition, experience, or reason, the reader sees what they expect to see—assuming the familiar and adapting the unfamiliar. As one such reader, I regularly glossed over a key term in Matthew’s gospel, unconsciously adapting it to my prior assumptions– until I took a closer look!
That term is the gospel of the kingdom.
Far being simply another way of saying ‘gospel’, the term gospel of the kingdom was used by Jesus to purposefully link the idea of God’s eternal kingdom with his earthly ministry–serving to define the broad scope of the unique mission. Indeed, discoursing with his disciples about the ‘end of the age’, Jesus affirmed the critical role the gospel of the kingdom in finalizing God’s greater plan with this statement, ‘And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.’ Matt 24:14 (ESV)
Of course, the term ‘gospel’ is readily used Christians, and there are many versions of ‘the gospel’ in circulation today. These gospels range from the justification of the sinner so they can go to heaven gospel, to the making the world a better place gospel, and everything in between—plus more!
Yet, with respect to all of these ‘so called’ gospels, a richer appreciation of Jesus’ term the gospel of the kingdom would actually serve to contextualize their veracity and usefulness. How? By embracing the meaning of this key term, a genuine truth-seeker would dismiss these other gospels as false or , at least, relativize their value by orientating their contribution within God’s greater kingdom aegis.
So, to understand the gospel of the kingdom, let us begin at the beginning!
Before the creation of the earth, the most-high God existed in pure light and glory. Being compassed about by a hierarchy of Angels and Archangels he dwelt in a perfect heavenly realm. In this glorious unspoiled reality God ruled as the undisputed king; served and worshipped, willingly by all–of course, until he wasn’t!
Now, into this great and glorious kingdom of light came a certain darkness; subtle in form, initially it manifested as a mere thought in one person’s mind.
Lucifer, God’s highest and most glorious Archangel began to think of himself more highly than he ought, subtly appreciating his own beauty and glory in an way inappropriate for God’s kingdom. This thought grew and took root as deep conceit, such that he imagined his own glory equal with the Most High God. Far from simply being a hidden thought without consequence, this conceit could not avoid tainting his perfection, ‘You were the signet of perfection, full of wisdom and perfect beauty…You were an anointed guardian cherub…You were blameless in your ways, from the day you were created, till unrighteousness was found in you.’ Ezekiel 28 (ESV)
Eventually, the embryo of Lucifer’s conceit grew in the womb of pride, and was birthed as rebellion.
Emboldened by conceit, Lucifer rose up in defiance against the Most High God and incited an insurrection. However, this rebellion was overthrown, and the principal angel and his legions were banished from the highest heaven, ‘How art thou fallen from heaven, O Lucifer, son of the morning…For thou hast said in thine heart, I will ascend to heaven, I will exalt my throne above the stars of God…Yet thou shalt be brought down to hell, to the sides of the pit.’ Isaiah 14 (KJV) So noteworthy was this event, that even Jesus recalls to his disciples, ‘I saw Satan fall like lightning from heaven.’ Luke 10:18 (ESV)
The once self-exalted one fell in ignominy, taking the name Satan and the form of a devil.
However, this fallen archangel just didn’t simply skulk away into obscurity. Enraged with a vengeful hate, he set about to establish an alternative kingdom–a domain that would not only occupy the the lesser heavenly realms, but also God’s newly created world. In so doing, he planned to turn the earth into a theatre for an ongoing ‘proxy war’ against God.
This conflict now took on a new dimension, where the supernatural clash of kingdoms would now play out on earth; in the midst of, involving, and aimed at humans! Indeed, Satan believed that if he could successfully convince one third of God’s angels to follow him, then perhaps he could deceive the crowning glory of God’s creation, human beings, to also rebel against the Most High.
Now, at this point in the discussion, I trust the reader will permit a brief, but necessary, interlude.
For it is important to address matters of interpretation–that is, how to set our understanding of God’s kingdom rightly. The Kingdom of God is a concept that has relevance to the present age and the age to come. As such it is a concept that is not easy to understand.
As we have noted, the Kingdom of God transcends time, existing before creation, and existing after the end of this temporal age into the realm of eternity. As such, its understanding belongs in the realm of eschatology (the study of last things or ultimate things). Consequently, if we want to understand it correctly, we need to look at it from the broadest possible perspective.
In general, there are three major ways the kingdom is popularly conceived in Christian eschatology.
Firstly, the kingdom has been perceived in terms of ‘under-realised’ eschatology. Simply put, this means that some understand the Kingdom of God in an entirely futuristic sense–with its past and present reality largely being ignored. Jesus came in humility and anonymity, and only at this second coming will his true kingship be manifest and with it his Kingdom revealed in all its glory. The practical outworking of such a perception of the kingdom manifests itself a cessationist view of miracles and supernatural events. It also views the Christian life as a human struggle only anticipating a future hope; a struggle where the immediate presence and power of God is largely absent.
Secondly, on the other end of the spectrum is ‘over-realized’ eschatology. This view tends to over-exaggerate the reality of the Kingdom of God in this present age–to the detriment of its past and future value. Practically, this perspective seeks to over-normalize the supernatural: miracles, healings, supernatural powers, etc; actually compressing the future reality of the Kingdom into the present and ‘fully’ realizing its potential–here and now! It over-stresses a victorious life and often misleads believers by raising unrealistic expectations of material health, wealth, and prosperity. Whilst it admirably seeks to reveal the presence and power of God’s kingdom in the present, it tends to downplay the Bible’s more grounded view of the Christian life and the necessary struggles of being a Christian in this present age.
Finally, there is ‘realised’ eschatology. A view I believe is more balanced and biblically consistent. It promotes the reality of the Kingdom of God here and now with its roots in the past and its destiny in the future. It acknowledges that God can and does allow the supernatural and miraculous dimension of the Kingdom to manifest in this present age. That said, it also suggests that the full revelation of the Kingdom is future, only fully manifest at the return of Jesus at the end of the age. Proponents of this view, regularly refer to the Kingdom in terms of the ‘now and not yet’.
Effectively, the victorious reality of God’s kingdom is present, but present in a provisional sense; working subtly, albeit powerfully, to accomplish God’s will in anticipation of the glorious revelation of the Kingdom at Jesus’ coming and the consummation of all things.
But why discuss these views here and now?
Because to make sense of the nature of the heaven and earth since the coming of Satan and the clash of supernatural kingdoms in which we must contextualize the Kingdom of God rightly. We must not allow our understanding to be distorted by gravitating to the excesses of ignoring or over-exaggerating the reality of God’s kingdom and its practical relevance to us.
As such, the ‘realised’ view is most consistent; for it recognizes the past, present, and future realities of God’s kingdom, and adequately provides a broad structural context for understanding the gospel of the kingdom, rightly.
Now, returning to our former discussion…
Regarding Satan’s impending assault on earth. The king of darkness, in shifting his focus onto innocent humanity, believed ‘if’ he could get human beings to turn against God and join his rebellion, God would be seriously affronted. Of course, for Satan this would be the sweetest revenge. Furthermore, if he could gain the loyalty of useful ‘human’ agents, in his ongoing fight to overthrow God’s kingdom–it would be all the more sweeter.
Yes, most of us know the story. Adam and Eve fell for Satan’s deceitfulness, giving into the same temptation that led to his own downfall–the desire to be like God! Falling for Satan’s lies that fell from God’s grace.
Like Satan’s demise beforehand, the fall of human beings was not without consequence. Satan’s deception of mankind, and the subsequent rebellion of humanity, resulted in the curse (the just judgment) of God being enacted. A curse in which death, disease, suffering, and alienation would fall to the lot of humanity. Moreover, the curse extended directly to Satan’s avatar the serpent and the entire world in which they were all placed.
Whilst it would take some time to fully coalesce, Satan’s dark kingdom now took on a potent new form. As he subdued both fallen humanity and the corrupted world under his power, this dark lord created a new new axis of evil to stand against the Most High God and his kingdom; an alliance of the world, flesh, and devil—the Kingdom of Darkness.
Which will be the subject of our next instalment.
Spirit & Truth 