The two disciples on the Emmaus road had hoped that Jesus “was the one who was going to redeem Israel” (Luke 24:21), that is, they hoped he was the long-awaited Davidic king. 1): Men Who Pray, Women Who Work, and The God Who Saves (1 Timothy 2:8–10), Feeding on the Lord: So Much More Than a Metaphor, Discipleship and the Church: 12 Quotes from Mark Dever's Book on Discipling, Writing Better, Writing More: Three Helpful Voices, Jubilee Bells: A Christmas Meditation on God’s Redemption in Christ, What Does It Mean That Jesus is the 'Son of David'? In considering this question let it be noted that there was a "Kingdom of God" then at hand; for Christ's servants shortly thereafter began to preach it as a present reality (Acts 8:12; 14:22; 20:25, etc. [16] R.T. France suggests that in the few cases where the Kingdom of God is used, Matthew seeks a more specific and personal reference to God and hence goes back to that term. Some say it began at his baptism in the Jordan when the Spirit fell on him. In a previous post I mentioned that the exact phrase “kingdom of God” does not show up in the Old Testament (although “kingdom of the Lord” does appear in 2 Chronicles 13:8; see also the talk of God’s kingdom in Daniel [for example, Dan 6:26]). Cameron: For one thing, recall that the seven times began when Jerusalem was destroyed in 607 B.C.E. 2:7), thus appointing as king the ultimate David in the Davidic trajectory, takes place most dramatically and irrefutably in Jesus’s resurrection. 4:15—16)—and it is in this context that Jesus preaches, “Repent, for the kingdom of heaven has come near” (Matt. The view of the kingdom developed during that time included the restoration of Israel to a Davidic Kingdom and the intervention of God in history via the Danielic Son of Man. [30], "Kingdom of Jesus Christ" redirects here. 27:27—51a). [10], Interpretations of the term Kingdom of God have given rise to wide-ranging eschatological debates among scholars with diverging views, yet no consensus has emerged among scholars. In his answer, Carson models the way we must let all of Scripture speak on a subject. [10][21][23] For instance, in Catholic teachings, the official declaration Dominus Iesus (item 5) states that the kingdom of God cannot be detached either from Christ or from the Church, for "if the kingdom is separated from Jesus, it is no longer the kingdom of God which he revealed. Some might prefer to think the onset of the kingdom takes place in connection with the training of the seventy (or seventy-two), when Jesus’s disciples return with rejoicing that even the demons submit to them in Jesus’s name. See also 1 Cor. In Matthew 12:28, Jesus tells the Pharisees that the Kingdom of God has come upon them. 14:17). It was the year when this world entered its last days, or the time of the end. the Kingdom of God or to Basileia tōn Ouranōn (Βασιλεία τῶν Ουρανῶν) i.e. The terms kingdom and kingdom of God are found scores of times throughout the New Testament. [11][26][27] In this view (also called the "consistent eschatology") the Kingdom of God did not start in the first century, but is a future apocalyptic event that is yet to take place. I. P. ROPHECY. Jesus' predictions of his return make it clear that God's kingdom is not yet fully realized according to inaugurated eschatology but in the meantime the good news that forgiveness of sins is available through his name is to be proclaimed to the nations. While the New Testament bears witness to the forthcoming consummation of the kingdom, Christ’s service is rewarded with his crown in his resurrection (cf. [28] The Apostle's Creed includes a similar confession. From now on he reigns with all authority, in anticipation of the glorious consummation. [1][2] Matthew is likely to have used the term Heaven due to the fact that the background of his Jewish audience imposed restrictions on the frequent use of the name of God. Others may recall how Matthew plays with the theme of Jesus reigning from the cross (Matt. [29][30], Thus the denominational attempt at incorporating the ideals expressed in the Acts of Apostles regarding the sharing of property within the Christian community came to interact with the social issues of the time to produce various interpretations regarding the establishment of the Kingdom of God on earth. [12] These diverging interpretations have since given rise to a good number of variants, with various scholars proposing new eschatological models that borrow elements from these. ; 20:25 ; 28:23, 31 ) the resurrection that Jesus insists all. Envisaged as an entirely future event ( e.g., 1 Cor recall that the task of is! Them to preach the kingdom of Heaven as Regnum caelorum that subset of public. 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