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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.
108:. 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
403:
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
268:
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
498:. 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
112:. 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
322:) 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.
175:. 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
396:(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."
339:). 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
390:
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
104:. 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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408:. France states that the phrase the Kingdom of God is often interpreted in many ways to fit the theological agenda of those interpreting it.
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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.
471:), had gathered a scholarly following. In this view the Kingdom is held to be available in the present. The competing approach of
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The term "kingdom of God" has been used to mean Christian lifestyle, a method of world evangelization, the rediscovery of
261:) in a handful of cases, but in these cases, it may be difficult to distinguish his usage from the Kingdom of Heaven (
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Given no general agreement on the interpretation of the term Kingdom of God, significant diversity exists in the way
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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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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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19:"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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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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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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1002:"Kingdom of God Delayed? Parable of the Ten Minas (Nobleman)"
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1047:(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
233:(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)
77:and humanity inherently involves the notion of the
229:(βασιλεία τοῦ Θεοῦ) i.e. the Kingdom of God or to
27:. For any kingdom that endorses Christianity, see
1351:Christocrate, la logique de l'anarchisme chrétien
1224:The Eastern Orthodox Church: Its Thought and Life
1094:The Encyclopedia of Eastern Orthodox Christianity
61:) is one of the key elements of the teachings of
23:. For the depiction of Jesus Christ as king, see
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1154:Eastern Orthodox Theology: A Contemporary Reader
59:the Kingdom of Heaven in the Gospel of Matthew
1363:The Kingdom of God and the Glory of the Cross
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430:An angel blows the "last trumpet", as in
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1371:(Bilingual French-English edition)
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1000:Schoenherr, Matthew (2022-01-04).
830:by Michael James McClymond (2004)
737:Marshall, I. Howard (1978-11-14).
237:. Kingdom of God is translated to
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877:Theology for the Community of God
476:that borrow elements from these.
1332:The Kingdom of God Is Within You
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1179:by Delbert Royce Burkett (2002)
897:A Primer of Ecclesiastical Latin
494:interpret it and its associated
299:", whose origins go back to the
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1197:A Theology of the New Testament
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670:Introducing Christian Doctrine
647:Dictionary of Biblical Imagery
620:Mercer Dictionary of the Bible
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1:
1297:and help improve the section.
714:"Parable of the Mustard Seed"
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360:keys of the kingdom of heaven
245:and the Kingdom of Heaven as
49:, Germany, late 15th century.
332:, then in 2 Chronicles 13:8
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879:by Stanley J. Grenz (2000)
710:Parable of the Mustard Seed
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291:Name of God in Christianity
221:) appears 162 times in the
114:Parable of the Mustard Seed
16:Phrase in the New Testament
10:
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1361:Patrick Schreiner (2018),
942:by David L. Turner (2008)
922:by David L. Turner (2008)
899:by John F. Collins (1985)
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253:) appears 32 times in the
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480:Denominational variations
215:
1355:Joseph Alexander (2018)
140:but in the meantime the
492:Christian denominations
473:inaugurated eschatology
438:, Germany, 19th century
138:inaugurated eschatology
1121:by Karl Rahner (2004)
982:by Karl Rahner (2004)
962:by R.T. France (2007)
797:by R.T. France (2003)
599:by R.T. France (2007)
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263:Basileíā tō̂n Ouranō̂n
251:Basileíā tō̂n Ouranō̂n
231:basileíā tō̂n Ouranō̂n
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57:(and its related form
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1400:Christian terminology
1395:Christian eschatology
1367:Beno Profetyk (2020)
1349:Beno Profetyk (2017)
1226:by Ernst Benz (2008)
1045:The Gospel of Matthew
960:The Gospel of Matthew
930:Baker Academic. p. 37
597:The Gospel of Matthew
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418:Christian eschatology
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249:. Kingdom of Heaven (
210:The word Kingdom (in
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102:Second Temple Judaism
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1337:John Bright (1953),
465:realized eschatology
281:Kingship and kingdom
690:Systematic Theology
432:1 Corinthians 15:52
287:God in Christianity
1345:Le Royaume de Dieu
1339:The Kingdom of God
740:The Gospel of Luke
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374:Historically, the
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259:Basileíā toû Theoû
227:basileíā toû Theoû
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1343:Georg Kühlewind,
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1201:George Eldon Ladd
1104:John Wiley p. 439
1102:978-1-4443-9254-8
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750:978-0-8028-3512-3
530:Emperor of Heaven
469:ministry of Jesus
383:brought forth by
255:Gospel of Matthew
204:Gospel of Matthew
169:charismatic gifts
130:right hand of God
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827:
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769:Lord Message
768:
759:
739:
732:
722:, retrieved
720:, 2020-09-07
717:
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110:One True God
99:
95:Nicene Creed
54:
52:
1327:Leo Tolstoy
1259:pp. 139–141
867:pp. 255–257
700:pp. 390–391
680:pp. 391–392
657:pp. 478–479
607:pp. 101–103
496:eschatology
457:apocalyptic
452:Reformation
422:Eschatology
412:Eschatology
337:Daniel 2:44
275:R.T. France
271:name of God
189:Inaugurated
181:apocalyptic
146:forgiveness
1379:Categories
1329:(1886–94)
1287:" section
1257:0801026628
1232:0202362981
1209:0802806805
1185:0521007208
1162:0801026512
1127:0860120066
1082:1931018464
1033:0801026946
1011:2022-02-03
988:0860120066
968:080282501X
948:0801026849
928:0801026849
905:0813206677
885:0802847552
865:9004111425
836:0802826806
803:1573832448
724:2020-09-08
698:0567084663
678:0801022509
655:0830814515
628:0865543739
605:080282501X
582:pp. 5-191
580:0684148897
551:References
545:Our Father
520:Apocalypse
436:Langenzenn
416:See also:
285:See also:
243:Regnum Dei
134:his return
126:exaltation
106:Son of Man
47:Westphalia
43:his throne
1303:June 2022
1211:pp. 55–57
1084:pp. 35–36
838:pp. 77–79
718:Knowledge
448:Augustine
206:, c. 1700
195:Etymology
142:good news
87:be judged
1143:, item 5
514:See also
385:Eusebius
368:Perugino
341:Matthean
219:basileíā
216:βασιλεία
185:realized
1203:(1993)
1129:p. 1354
1006:Levaire
990:p. 1351
940:Matthew
920:Matthew
805:pp. 1–3
450:to the
370:, 1492.
128:to the
65:in the
1283:This "
1255:
1234:p. 158
1230:
1207:
1187:p. 246
1183:
1164:p. 197
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907:p. 176
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887:p. 473
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630:p. 490
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380:Origen
305:Psalms
154:Church
81:. The
950:p. 41
358:"the
356:Peter
320:97–99
239:Latin
212:Greek
144:that
63:Jesus
1253:ISBN
1228:ISBN
1205:ISBN
1181:ISBN
1158:ISBN
1123:ISBN
1098:ISBN
1078:ISBN
1049:ISBN
1029:ISBN
984:ISBN
964:ISBN
944:ISBN
924:ISBN
901:ISBN
881:ISBN
861:ISBN
832:ISBN
799:ISBN
745:ISBN
694:ISBN
674:ISBN
651:ISBN
624:ISBN
601:ISBN
576:ISBN
420:and
362:", (
289:and
150:sins
53:The
1199:by
570:by
318:,
265:).
241:as
187:or
148:of
121:how
75:God
41:on
1381::
1239:^
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