Quotes about Kingdom

If you want to know what it means to talk about God being 'in charge of' the world, or being 'in control', or being 'sovereign', then Jesus himself instructs you to rethink the notion of 'kingdom', 'control' and 'sovereignty' themselves, around his death on the cross.

Once you lose the kingdom theme, which is central to the gospels, everything else becomes reinterpreted in ways that radically distort, that substitute a subtly different "gospel" message for the one Matthew, Mark, Luke, and John are eager to convey.

This emerges clearly in the gospels, where Jesus's "authority" consists both in healing power and in a different kind of teaching, all of which the gospel writers—and Jesus himself—understood as part of the breaking-in of God's Kingdom.

The New Testament, with the story of Jesus's crucifixion at its center, is about God's kingdom coming on earth as in heaven.

Right through Israel's history there had been a sense that, strange though it might seem, the one true God would use this small and apparently insignificant nation as his means of transforming the entire world. This great transforming event would be, finally, the coming of the Kingdom of God.

Acts, with its many tales of confrontation, persecution, and martyrdom, takes forward exactly this agenda. This is what it looks like, Luke is saying, when Jesus is enthroned as Lord of the world, and his followers go out to put his royal rule into effect, ending up in Rome announcing God's kingdom and Jesus as Lord "with all boldness, and with no one stopping them" (28:31).

The very mention of crucifixion was taboo in polite Roman circles, since it was the lowest form of capital punishment, reserved for slaves and rebels. As for the Jews, the very idea of a crucified Messiah was scandalous. A crucified Messiah was a horrible parody of the kingdom-dreams that many were cherishing. It immediately implied that Israel's national hope was being radically redrawn downward.

The resurrection isn't just a surprise happy ending for one person; it is instead the turning point for everything else. It is the point at which all the old promises come true at last: the promises of David's unshakable kingdom; the promises of Israel's return from the greatest exile of them all; and behind that again, quite explicit in Matthew, Luke, and John, the promise that all the nations will now be blessed through the seed of Abraham. If

We have reduced the kingdom of God to private piety, the victory of the cross to comfort for the conscience, and Easter itself to a happy, escapist ending after a sad, dark tale.

Jesus sticks to scripture, which they can hardly fault. But in doing so he demonstrates that he is speaking from a world in which God, becoming king on earth as in heaven, is transforming the very hearts of human beings as part of his project of new creation. Jesus's hearers, thinking from within a world where the legislation for the hard-hearted still applies, cannot even recognize the kingdom when it is breaking in right there in their midst.

My proposal, then, as the way of making sense of all the data before me, is that Jesus believed it was his god-given vocation to identify with the rebel cause, the kingdom-cause, when at last that identification could not be misunderstood as endorsement.

Wherever he went, he was celebrating the arrival of God's kingdom, as often as not by partying with people who would normally be excluded because of their apparently shady moral background. Wherever