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question characteristic to the central theme of most interpretations is whether the "kingdom of God" has been instituted because of the appearance of Jesus Christ or whether it is yet to be instituted; whether this kingdom is present, future or is omnipresent simultaneously in both the present and future existence.
119:. The coming of the kingdom of God involved God finally taking back the reins of history, which he had allowed to slacken as pagan Empires had ruled the nations. Most Jewish sources imagine a restoration of Israel and either a destruction of the nations or a gathering of the nations to obedience to the
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R. T. France has pointed out that while the concept of "Kingdom of God" has an intuitive meaning to lay
Christians, there is hardly any agreement among theologians about its meaning in the New Testament. Some scholars see it as a Christian lifestyle, some as a method of world evangelization, some as
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was later introduced as the "already and not yet" interpretation. In this view the
Kingdom has already started, but awaits full disclosure at a future point. These diverging interpretations have since given rise to a good number of variants, with various scholars proposing new eschatological models
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There is general agreement among scholars that the term used by Jesus himself would have been "Kingdom of God". Matthew's use for the term the
Kingdom of Heaven is generally seen as a parallel to the usage of Kingdom of God in Mark and Luke's gospels. Matthew is likely to have used the term Heaven
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the kingdom of God arrives differs from the Jewish traditions of his time. It is commonly believed that this multiple-attested parable suggests that the growth of the kingdom of God is characterized by a gradual process rather than an event, and that it starts small like a seed and gradually grows
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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. Eschatological perspectives that emphasized the abandonment of the utopian visions of
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in the 3rd century) was that Jesus himself represents the
Kingdom. The second interpretation (also by Origen) is that the Kingdom represents the hearts and minds of the faithful captured by the love of God and the pursuit of Christian teachings. The third interpretation (influenced by Origen but
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Christian interpretations or usage of the term "kingdom of God" regularly make use of this historical framework and are often consistent with the Jewish hope of a
Messiah, the person, and ministry of Jesus Christ, his death and resurrection, his return, and the rise of the Church in history. A
509:. Over the centuries, as emerging Christian denominations introduced new concepts, their teachings and experiments with the linking of personalism with new notions of Christian community often involved new interpretations of the Kingdom of God in various socio-religious settings.
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into a large firmly rooted tree. His suffering and death, however, seem to cast doubt upon this (how could God's appointed king be killed?) but his resurrection affirms his claim with the ultimate proof of only God having resurrection power over death. The claim includes his
123:. Jesus stands firmly in this tradition. His association of his own person and ministry with the "coming of the kingdom" indicates that he perceives that God's great intervention in history has arrived and that he is the agent of that intervention. However, in the
333:) provide a background for this view with the exclamation "The Lord is King". However, in later Judaism a more "national" view was assigned to God's Kingship in which the awaited Messiah may be seen as a liberator and the founder of a new
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the arrival of the
Kingdom had been identified with the formation of the Christian Church, but this view was later abandoned by some Christian Churches and by the beginning of the 20th century, some Protestant churches had adopted the
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interpretation of the
Kingdom. 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.
186:. The interpretation of the phrase is often based on the theological leanings of the scholar-interpreter. A number of theological interpretations of the term the Kingdom of God have thus appeared in its
407:(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."
350:). The term "Kingdom of God" does not appear in the Old Testament, although "his Kingdom" and "your Kingdom" are used in some cases when referring to God. However, the Kingdom of God (the
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Over the centuries a wide range of theological interpretations for the term
Kingdom of God have appeared. For instance, in Catholic teachings, the official declaration
115:. 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
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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.
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human achievement and the placement of hope in the work of God whose Kingdom were sought thus resulted in the linking of social and
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Christians believe that the Kingdom of God is present within the Church and is communicated to believers as it interacts with them.
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issues to with the religious interpretations of the Kingdom of God in ways that produced distinct variations among denominations.
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and there is near-unanimous agreement among scholars that it represents a key element of the teachings of Jesus.
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begins and fills the time between the initial coming of the Kingdom, and its ultimate consummation with the
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due to the fact that the background of his Jewish audience imposed restrictions on the frequent use of the
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Encountering Theology of Mission: Biblical Foundations, Historical Developments, and Contemporary Issues
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the rediscovery of charismatic gifts, others relate it to no present or future situation, but the
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in the 4th century) is that the Kingdom represents the Christian Church composed of the faithful.
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and many other things. Others relate it not to our present or future earthly situation but to the
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debates among scholars with diverging views, yet no consensus has emerged among scholars. From
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30:"Kingdom of Jesus Christ" redirects here. For the Philippine-based Restorationist church, see
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is available through his name is to be proclaimed to the nations. Thus the mission of the
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and nowhere else in the New Testament. Matthew also uses the term the Kingdom of God (
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presented three separate interpretations of the Kingdom of God: the first (by
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Studying the Historical Jesus: Evaluations of the State of Current Research
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Interpretations of the term Kingdom of God have given rise to wide-ranging
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make it clear that God's kingdom is not yet fully realized according to
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teachings, the Christian characterization of the relationship between
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An Introduction to the New Testament and the Origins of Christianity
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equivalent being "Kingdom of Heaven") is a prominent phrase in the
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Christocracy: Christ Kingdom Governance on Earth by True Followers
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by Watson E. Mills, Edgar V. McKnight and Roger A. Bullard (2001)
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by Leland Ryken, James C. Wilhoit and Tremper Longman III (1998)
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by Craig Ott, Stephen J. Strauss and Timothy C. Tennent (2010)
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1013:"Kingdom of God Delayed? Parable of the Ten Minas (Nobleman)"
1058:(Sacra Pagina Series, Vol 1) by Dainel J. Harrington (1991)
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The kingdom of God is first introduced in 1 Chronicles 28:5
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eschatologies, yet no consensus has emerged among scholars.
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indicates that the task of judgment is assigned to Jesus.
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Familiar Stranger: An Introduction to Jesus of Nazareth
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Divine Government: God's Kingship in the Gospel of Mark
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Dictionary for Theological Interpretation of the Bible
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and establishes him as "king". Jesus' predictions of
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Encyclopedia of Theology: A Concise Sacramentum Mundi
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Encyclopedia of Theology: A Concise Sacramentum Mundi
244:(βασιλεία τῶν Οὐρανῶν) i.e. Kingdom of Heaven in the
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The New Testament is written against the backdrop of
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Kingdom of God (Christian denominational variations)
88:and humanity inherently involves the notion of the
240:(βασιλεία τοῦ Θεοῦ) i.e. the Kingdom of God or to
38:. For any kingdom that endorses Christianity, see
1362:Christocrate, la logique de l'anarchisme chrétien
1235:The Eastern Orthodox Church: Its Thought and Life
1105:The Encyclopedia of Eastern Orthodox Christianity
72:) is one of the key elements of the teachings of
34:. For the depiction of Jesus Christ as king, see
1386:Insurgence: Reclaiming the Gospel of the Kingdom
1165:Eastern Orthodox Theology: A Contemporary Reader
70:the Kingdom of Heaven in the Gospel of Matthew
1374:The Kingdom of God and the Glory of the Cross
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585:(1977). New York: Charles Scribner's Sons
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441:An angel blows the "last trumpet", as in
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236:and most of these uses relate to either
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1087:by Scott Hahn and David Scott (2007)
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703:Vol 2 by Wolfhart Pannenberg (2004)
474:By the middle of the 20th century,
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1011:Schoenherr, Matthew (2022-01-04).
841:by Michael James McClymond (2004)
748:Marshall, I. Howard (1978-11-14).
248:. Kingdom of God is translated to
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888:Theology for the Community of God
487:that borrow elements from these.
1343:The Kingdom of God Is Within You
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1190:by Delbert Royce Burkett (2002)
908:A Primer of Ecclesiastical Latin
505:interpret it and its associated
310:", whose origins go back to the
32:Kingdom of Jesus Christ (church)
1208:A Theology of the New Testament
1167:by Daniel B. Clendenin (2003)
754:. Wm. B. Eerdmans Publishing.
681:Introducing Christian Doctrine
658:Dictionary of Biblical Imagery
631:Mercer Dictionary of the Bible
1:
1308:and help improve the section.
725:"Parable of the Mustard Seed"
371:keys of the kingdom of heaven
256:and the Kingdom of Heaven as
60:, Germany, late 15th century.
343:, then in 2 Chronicles 13:8
890:by Stanley J. Grenz (2000)
721:Parable of the Mustard Seed
302:Name of God in Christianity
232:) appears 162 times in the
125:Parable of the Mustard Seed
27:Phrase in the New Testament
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1372:Patrick Schreiner (2018),
953:by David L. Turner (2008)
933:by David L. Turner (2008)
910:by John F. Collins (1985)
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264:) appears 32 times in the
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491:Denominational variations
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1366:Joseph Alexander (2018)
151:but in the meantime the
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484:inaugurated eschatology
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149:inaugurated eschatology
18:Kingdom of Jesus Christ
1378:Dallas Willard (1998)
1132:by Karl Rahner (2004)
993:by Karl Rahner (2004)
973:by R.T. France (2007)
808:by R.T. France (2003)
610:by R.T. France (2007)
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274:Basileíā tō̂n Ouranō̂n
262:Basileíā tō̂n Ouranō̂n
242:basileíā tō̂n Ouranō̂n
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68:(and its related form
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1426:Christian terminology
1421:Christian eschatology
1390:Beno Profetyk (2020)
1380:The Divine Conspiracy
1360:Beno Profetyk (2017)
1237:by Ernst Benz (2008)
1056:The Gospel of Matthew
971:The Gospel of Matthew
941:Baker Academic. p. 37
608:The Gospel of Matthew
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429:Christian eschatology
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260:. Kingdom of Heaven (
221:The word Kingdom (in
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113:Second Temple Judaism
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1348:John Bright (1953),
476:realized eschatology
292:Kingship and kingdom
1384:Frank Viola (2018)
701:Systematic Theology
443:1 Corinthians 15:52
298:God in Christianity
1356:Le Royaume de Dieu
1350:The Kingdom of God
751:The Gospel of Luke
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238:basileíā toû Theoû
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1354:Georg Kühlewind,
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1115:John Wiley p. 439
1113:978-1-4443-9254-8
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761:978-0-8028-3512-3
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180:charismatic gifts
141:right hand of God
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731:, 2020-09-07
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121:One True God
110:
106:Nicene Creed
65:
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1338:Leo Tolstoy
1270:pp. 139–141
878:pp. 255–257
711:pp. 390–391
691:pp. 391–392
668:pp. 478–479
618:pp. 101–103
507:eschatology
468:apocalyptic
463:Reformation
433:Eschatology
423:Eschatology
348:Daniel 2:44
286:R.T. France
282:name of God
200:Inaugurated
192:apocalyptic
157:forgiveness
1405:Categories
1340:(1886–94)
1298:" section
1268:0801026628
1243:0202362981
1220:0802806805
1196:0521007208
1173:0801026512
1138:0860120066
1093:1931018464
1044:0801026946
1022:2022-02-03
999:0860120066
979:080282501X
959:0801026849
939:0801026849
916:0813206677
896:0802847552
876:9004111425
847:0802826806
814:1573832448
735:2020-09-08
709:0567084663
689:0801022509
666:0830814515
639:0865543739
616:080282501X
593:pp. 5-191
591:0684148897
562:References
556:Our Father
531:Apocalypse
447:Langenzenn
427:See also:
296:See also:
254:Regnum Dei
145:his return
137:exaltation
117:Son of Man
58:Westphalia
54:his throne
1314:June 2022
1222:pp. 55–57
1095:pp. 35–36
849:pp. 77–79
729:Knowledge
459:Augustine
217:, c. 1700
206:Etymology
153:good news
98:be judged
1154:, item 5
525:See also
396:Eusebius
379:Perugino
352:Matthean
230:basileíā
227:βασιλεία
196:realized
1214:(1993)
1140:p. 1354
1017:Levaire
1001:p. 1351
951:Matthew
931:Matthew
816:pp. 1–3
461:to the
381:, 1492.
139:to the
76:in the
1294:This "
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391:Origen
316:Psalms
165:Church
92:. The
961:p. 41
369:"the
367:Peter
331:97–99
250:Latin
223:Greek
155:that
74:Jesus
1264:ISBN
1239:ISBN
1216:ISBN
1192:ISBN
1169:ISBN
1134:ISBN
1109:ISBN
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843:ISBN
810:ISBN
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705:ISBN
685:ISBN
662:ISBN
635:ISBN
612:ISBN
587:ISBN
431:and
373:", (
300:and
161:sins
64:The
1210:by
581:by
329:,
276:).
252:as
198:or
159:of
132:how
86:God
52:on
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