{"id":16394,"date":"2024-11-13T04:30:00","date_gmt":"2024-11-13T09:30:00","guid":{"rendered":"https:\/\/christoverall.com\/?p=16394"},"modified":"2024-11-12T21:59:13","modified_gmt":"2024-11-13T02:59:13","slug":"the-role-of-the-kingdom-of-god-in-systematic-theology","status":"publish","type":"post","link":"https:\/\/christoverall.com\/article\/concise\/the-role-of-the-kingdom-of-god-in-systematic-theology\/","title":{"rendered":"The Role of the Kingdom of God in Systematic Theology"},"content":{"rendered":"\n

The kingdom of God refers to \u201cGod\u2019s people in God\u2019s place under God\u2019s rule.\u201d[1]<\/a> It is interwoven into every systematic theology category. This short article cannot adequately treat this massive theme, but it does offer a sketch that can frame further reflections on the interaction between the kingdom of God and the central themes of systematic theology: revelation, God, humans, sin, Jesus, the Holy Spirit, salvation, the church, and the future.[2]<\/a><\/p>\n\n\n\n

1. Graeme Goldsworthy, The Goldsworthy Trilogy: Gospel and Kingdom, Wisdom and Revelation<\/em> (Milton Keynes, UK: Paternoster, 2013), 72.<\/h6>\n\n\n\n

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2. Robert Yarbrough notes that Les\u0142aw Daniel Chrupcala identifies over 10,000 sources published in the twentieth century on the kingdom of God in The Kingdom of God: A Bibliography of 20th Century Research<\/em> (Jerusalem: Franciscan Printing Press, 2007). Robert W. Yarbrough, \u201cThe Kingdom of God in the New Testament: Matthew and Revelation,\u201d in The Kingdom of God<\/em>, eds. Christopher W. Morgan and Robert A. Peterson (Wheaton, IL: Crossway, 2012), 95, footnote 1.<\/h6>\n\n\n\n

The Kingdom and God\u2019s Revelation<\/h2>\n\n\n\n

God the king gives his authoritative, covenantal, and life-giving word, enabling his people to be \u201ca kingdom of priests and a holy nation\u201d (Exod. 19:6). God\u2019s commands and precepts are good and bless those who follow them (Ps. 19:7\u201311; 119).Additionally,Jesus links God\u2019s revelation to the kingdom through preaching \u201cthe gospel of the kingdom<\/em>\u201d (Matt. 4:23; 9:35, emphasis added). Entrance into the kingdom of God is through believing the good news that Christ is lord and king, repenting of sin, and placing faith in him for salvation. Jesus also ties people\u2019s status in the kingdom of heaven to their obedience to Scripture and how they present its commandments to others (Matt. 5:19).[3]<\/a> Furthermore, the kingdom of God is a key theme in the history of God\u2019s relationship with people from Genesis 1 to Revelation 22.[4]<\/a><\/p>\n\n\n\n

3. For more on this, see Yarbrough, \u201cThe Kingdom of God in the New Testament,\u201d 113.<\/h6>\n\n\n\n

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4. For more on how the biblical storyline shapes and frames the topics of theology, see Christopher W. Morgan, Christian Theology: The Biblical Story and Our Faith<\/em> (Nashville, TN: B&H Academic, 2020) 17.<\/h6>\n\n\n\n

The Kingdom and God<\/h2>\n\n\n\n

The Scriptures begin with a presentation of God as king who alone creates everything by his word (Gen. 1:1\u20132:3). God is the almighty king who providentially rules over all nations, rulers, and people, while extending special care to his chosen people (Ps. 33:8\u201319). Since he created everything, he alone has the right to rule over it. He issues commands that must be obeyed and pronounces consequences for disobedience (Gen. 3:14\u201323).<\/p>\n\n\n\n

The Kingdom and Humans<\/h2>\n\n\n\n

Humans are created by God in his image and given dominion to rule as his vice-regents on earth (Gen. 1:26\u201328). They are to care for, cultivate, and rule over the plants and animals God created, but they are to do so from underneath the authority of God. Humans are to reflect God to the rest of creation and serve as his representatives on earth. Peter Gentry and Stephen Wellum explain, “As God\u2019s image-bearer (and son), Adam and Eve are given the mandate to rule over God\u2019s creation, to put all things under their feet (cf. Psalm 8) for God\u2019s glory, and to establish the pattern of God\u2019s kingdom in this world where everything that God has made stands in right relationship to him as God intended.”[5]<\/a><\/p>\n\n\n\n

5. Peter J. Gentry and Stephen J. Wellum, Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants<\/em> (Wheaton, IL: Crossway, 2012), 619.<\/h6>\n\n\n\n

The Kingdom and Sin<\/h2>\n\n\n\n

Sin makes its debut in Genesis 3 when Adam and Eve rebel against their king by disobeying his command to eat from any tree except the tree of the knowledge of good and evil. As such, sin is cosmic treason against the king.[6]<\/a> The consequences of Adam and Eve\u2019s sin extend to all of creation, including humans, and makes the creation mandate more difficult to fulfill. Every human is now born guilty before God and starts life on earth as a citizen of the kingdom of darkness as opposed to the kingdom of the Son (Rom. 3:23; Eph. 2:1\u20133).<\/p>\n\n\n\n

6. For more on sin as rebellion against God, see Christopher W. Morgan, \u201cSin in the Biblical Story\u201d in Fallen: A Theology of Sin<\/em>, eds. Christopher W. Morgan and Robert A. Peterson (Wheaton, IL: Crossway, 2013), 142\u2013143.<\/h6>\n\n\n\n

The Kingdom and Jesus<\/h2>\n\n\n\n

The Gospels begin by identifying Jesus as the Messiah, the promised king. The first verse of Matthew introduces the \u201cgenealogy of Jesus Christ, the Son of David, the son of Abraham\u201d (Matt. 1:1). Jesus is the fulfillment of the promises made to Abraham to bless the whole world through him (Gen. 12:1\u20133) and to David of a descendant who will reign forever on the throne over God\u2019s people (2 Sam. 7:8\u201317). Throughout Jesus\u2019 public ministry, he teaches with authority, in contrast to the religious Jewish leaders of his day (Matt. 7:28\u201329). He visibly demonstrates his authority by performing miracles and commanding demons, both of which serve as evidence that the kingdom of God has arrived (Matt. 12:22\u201332). His kingship is revealed publicly when he enters Jerusalem on the Sunday of Holy Week (Matt 21:1\u201317). His death and resurrection at the conclusion of an obedient life results in the ruler of this world being cast out (John 12:31\u201332). God the Father seats Christ at his right hand above all power and authority when he raises him from the dead (Eph. 1:20\u201323), and all people will one day acknowledge Jesus is king and bow before him (Phil. 2:9\u201311).<\/p>\n\n\n\n

The Kingdom and the Holy Spirit<\/h2>\n\n\n\n

The Holy Spirit continues Jesus\u2019s ministry on earth after his ascension. Among other things, \u201che will convict the world concerning sin and righteousness and judgment\u201d (John 16:8). He testifies that the ruler of this world has been judged and no longer holds sway over God\u2019s chosen people. He gives people a new heart and a new spirit so they can willingly submit to their king and live in right relationship with him. The Holy Spirit is given to believers as a pledge of the life they will live in the full and joyous presence of God in the future (Eph. 1:13\u201314). Anthony Hoekema notes: \u201cIn the possession of the Spirit we who are in Christ have a foretaste of the blessings of the age to come, and a pledge and guarantee of the resurrection of the body. Yet we have only the firstfruits. We look forward to the final consummation of the kingdom of God, when we shall enjoy these blessings to the full.\u201d[7]<\/a><\/p>\n\n\n\n

7. Anthony A. Hoekema, The Bible and the Future<\/em> (Grand Rapids, MI: Eerdmans, 1994), 67.<\/h6>\n\n\n\n

The Kingdom and Salvation<\/h2>\n\n\n\n

 The kingdom relates to many aspects of salvation.[8]<\/a><\/p>\n\n\n\n

8. For more on the relationship of the kingdom of God to the following ten aspects of salvation, see Christopher W. Morgan and Thomas R. Schreiner, Salvation<\/em> (Brentwood, TN: B&H Academic, 2024) 386\u2013397.<\/h6>\n\n\n\n