The concept of the kingship of God appears in all Abrahamic religions, where in some cases the terms Kingdom of God and Kingdom of Heaven are also used. The notion of God's kingship goes back to the Hebrew Bible, which refers to "his kingdom" but does not include the term "Kingdom of God".
The "Kingdom of God" and its equivalent form "Kingdom of Heaven" in the Gospel of Matthew is one of the key elements of the teachings of Jesus in the New Testament. The Gospel of Mark indicates that the gospel is the good news about the Kingdom of God. The term pertains to the kingship of Christ over all creation. Kingdom of "heaven" appears in Matthew's gospel due primarily to Jewish sensibilities about uttering the "name" (God). Jesus did not teach the kingdom of God per se so much as the return of that kingdom. The notion of God's kingdom (as it had been under Moses) returning became an agitation in "knaan," modern Israel, Palestine, and Lebanon, 60 years before Jesus was born, and continued to be a force for nearly a hundred years after his death.Drawing on Old Testament teachings, the Christian characterization of the relationship between God and humanity inherently involves the notion of the "Kingship of God".
The Quran does not include the term "kingdom of God", but includes the Throne Verse which talks about the throne of Allah encompassing the heavens and the Earth. The Quran also refers to Abraham seeing the "Kingdom of the heavens".Writings of the Baháʼí Faith also use the term "kingdom of God".
The term "kingdom of the LORD" appears twice in the Hebrew Bible, in 1 Chronicles 28:5 and 2 Chronicles 13:8. In addition, "his kingdom" and "your kingdom" are sometimes used when referring to God."Yours is the kingdom, O Lord" is used in 1 Chronicles 29:10–12 and "His kingdom is an everlasting kingdom" in Daniel 3:33 (Daniel 4:3 in the verse numbering used in Christian Bibles) for example. There are also verses like Exodus 19:6 that show how Israel, as God's chosen people, are considered to be a kingdom, mirroring some Christian interpretations that view God's kingdom as Christendom.
"The Hebrew word malkuth [...] refers first to a reign, dominion, or rule and only secondarily to the realm over which a reign is exercised. [...] When malkuth is used of God, it almost always refers to his authority or to his rule as the heavenly King."The "enthronement psalms" (Psalms 45, 93, 96, 97–99) provide a background for this view with the exclamation "The Lord is King".
1 Kings 22:19, Isaiah 6, Ezekiel 1 and Daniel 7:9 all speak of the Throne of God, although some philosophers such as Saadia Gaon and Maimonides interpreted such mention of a "throne" as allegory.
The phrase the Kingdom of God is not common in intertestamental literature. Where it does occur, such as in the Psalms of Solomon and the Wisdom of Solomon, it usually refers "to God's reign, not to the realm over which he reigns, nor to the new age, [nor to ...] the messianic order to be established by the Lord's Anointed."
The term does occasionally, however, denote "an eschatological event," such as in the Assumption of Moses and the Sibylline Oracles. In these cases, "God's Kingdom is not the new age but the effective manifestation of his rule in all the world so that the eschatological order is established."Along these lines was the more "national" view in which the awaited messiah was seen as a liberator and the founder of a new state of Israel.
The Gospel of Luke records Jesus' description of the Kingdom of God, "The kingdom of God does not come with observation; ... For indeed, the kingdom of God is within you."The Apostle Paul defined the Kingdom of God in his letter to the church in Rome: "For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit."
In the Synoptic Gospels, Jesus speaks frequently of God's kingdom. However within the New Testament, nowhere does Jesus appear to clearly define the concept.Within the Synoptic Gospel accounts, the assumption appears to have been made that, "this was a concept so familiar that it did not require definition." Karen Wenell wrote, "Mark's Gospel provides for us a significant place of transformation for the space of the Kingdom of God, precisely because it can be understood as a kind of birthplace for the Kingdom of God, the beginning of its construction ...".
Within the non-canonical, yet contemporary Gnostic Gospel of Thomas, Jesus is quoted as saying, "If those who lead you say to you: ‘Look, the kingdom is in the sky!’ then the birds of the sky will precede you. If they say to you: ‘It is in the sea,’ then the fishes will precede you. Rather, the kingdom is inside of you and outside of you. When you come to know yourselves, then you will be known, and you will realize that you are the children of the living Father."This same Gospel of Thomas further describes Jesus as implying that the Kingdom of God is already present, saying, "The kingdom of the Father is spread out upon the earth, and people do not see it.”
The Kingdom of God (and its possibly equivalent form Kingdom of Heaven in the Gospel of Matthew) is one of the key elements of the teachings of Jesus in the New Testament.Drawing on Old Testament teachings, the Christian characterization of the relationship between God and humanity inherently involves the notion of the "Kingship of God".
Most of the uses of the Greek word, basileia (kingdom), in the New Testament involve Kingdom of God (or Kingdom of Heaven).Matthew is likely to have instead used the term heaven because the background of his Jewish audience imposed restrictions on the frequent use of the name of God. However, Dr. Chuck Missler asserts that Matthew intentionally differentiated between the kingdoms of God and Heaven: "Most commentators presume that these terms are synonymous. However, Matthew uses Kingdom of Heaven 33 times, but also uses Kingdom of God five times, even in adjacent verses, which indicates that these are not synonymous: he is using a more denotative term." Kingdom of God is translated to Latin as Regnum Dei and Kingdom of Heaven as Regnum caelorum.
The Old Testament refers to "God the Judge of all" and the notion that all humans will eventually "be judged" is an essential element of Christian teachings.Building on a number of New Testament passages, the Nicene Creed indicates that the task of judgement is assigned to Jesus.
No overall agreement on the theological interpretation of "Kingdom of God" has emerged among scholars. While a number of theological interpretations of the term Kingdom of God have appeared in its eschatological context, e.g. apocalyptic, realized or Inaugurated eschatologies, no consensus has emerged among scholars.
R. T. France points out that while the concept of "Kingdom of God" has an intuitive meaning to lay Christians, there is hardly any agreement among scholars about its meaning in the New Testament.Some scholars see it as a Christian lifestyle, some as a method of world evangelization, some as the rediscovery of charismatic gifts, others relate it to no present or future situation, but the world to come. France states that the phrase Kingdom of God is often interpreted in many ways to fit the theological agenda of those interpreting it.
In the New Testament, the Throne of God is alluded to in several forms.Among these are Heaven as the Throne of God, The Throne of David, The Throne of Glory, The Throne of Grace and many more. The New Testament continues Jewish identification of heaven itself as the "throne of God", but also locates the throne of God as "in heaven" and having a second subordinate seat at the Right Hand of God for the Session of Christ.
The term "kingdom of God" does not occur in the Quran. The modern Arabic word for kingdom is mamlaka (المملكة), but in the Quran mul'kan (مُّلْكًا), refers to Heaven, e.g. in 4:54 "Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom" and 6:75 "Thus did We show Abraham the kingdom of the heavens and the earth."The variant Maalik (Owner, etmologically similar to Malik (king)) occurs in 1:4 "[Allah is] The owner of the Day of Judgement".
The term "kingdom of God" appears in the writings of the Baháʼí Faith, including the religious works of Bahá'u'lláh, the founder of the religion, and his son `Abdu'l-Bahá.In the Baháʼí teachings, the kingdom of God is seen both as a state of individual being, and the state of the world. Bahá'u'lláh claimed that the scriptures of the world's religions foretell a coming messianic figure that will bring a golden age of humanity, the kingdom of God on earth. He claimed to be that figure, and that his teachings would bring about the kingdom of God; he also noted that the prophecies relating to the end times and the arrival of the kingdom of God were symbolic and referred to spiritual upheaval and renewal. The Baháʼí teachings also state as people worship and serve humanity they become closer to God and develop spiritually, so that they can attain eternal life and enter the kingdom of God while alive.
|Wikiquote has quotations related to: Kingdom of God|
Eschatology is a part of theology concerned with the final events of history, or the ultimate destiny of humanity. This concept is commonly referred to as "the end of the world" or "end times".
Heaven or the heavens, is a common religious cosmological or transcendent supernatural place where beings such as gods, angels, spirits, saints, or venerated ancestors are said to originate, be enthroned, or reside. According to the beliefs of some religions, heavenly beings can descend to Earth or incarnate and earthly beings can ascend to Heaven in the afterlife or, in exceptional cases, enter Heaven alive.
In Abrahamic religions, the Holy Spirit is an aspect or agent of God, by means of which God communicates with people or acts on them.
The Second Coming is a Christian and Islamic belief regarding the return of Jesus after his ascension to heaven about two thousand years ago. The idea is based on messianic prophecies and is part of most Christian eschatologies.
The Last Judgment, Final Judgment, Day of Reckoning, Day of Judgment, Judgment Day, Doomsday or The Day of the Lord is part of the Abrahamic religions and in the Frashokereti of Zoroastrianism.
The end time is a future described variously in the eschatologies of several world religions, which teach that world events will reach a climax.
The Beatitudes are sayings attributed to Jesus, and in particular eight blessings recounted by Jesus in the Sermon on the Mount in the Gospel of Matthew, and four in the Sermon on the Plain in the Gospel of Luke, followed by four woes which mirror the blessings. Each is a proverb-like proclamation, without narrative.
The religious perspectives on Jesus vary among world religions. Jesus' teachings and the retelling of his life story have significantly influenced the course of human history, and have directly or indirectly affected the lives of billions of people, even non-Christians. He is considered by many to be one of the most influential persons to have ever lived, finding a significant place in numerous cultural contexts.
Kingdom theology is a system of Christian thought that elaborates on inaugurated eschatology, which is a way of understanding the various teachings on the kingdom of God found throughout the New Testament. Its emphasis is that the purpose of both individual Christians and the church as a whole is to manifest the kingdom of God on the earth, incorporating personal evangelism, social action, and foreign missions.
Jesus also referred to as Jesus of Nazareth or Jesus Christ, was a first-century Jewish preacher and religious leader. He is the central figure of Christianity, the world's largest religion. Most Christians believe he is the incarnation of God the Son and the awaited messiah, prophesied in the Old Testament.
Religious views on love vary widely between different religions.
George Eldon Ladd was a Baptist minister and professor of New Testament exegesis and theology at Fuller Theological Seminary in Pasadena, California, known in Christian eschatology for his promotion of inaugurated eschatology and "futuristic post-tribulationism."
Inaugurated eschatology is the belief in Christian theology that the end times were inaugurated in the life, death and resurrection of Jesus, and thus there are both "already" and "not yet" aspects to the Kingdom of God. George Eldon Ladd suggests that the Kingdom of God is "not only an eschatological gift belonging to the Age to Come; it is also a gift to be received in the old aeon."
In religion, a covenant is a formal alliance or agreement made by God with a religious community or with humanity in general. The concept, central to the Abrahamic religions, is derived from the biblical covenants, notably from the Abrahamic covenant.
An apostle, in its most literal sense, is an emissary, from Greek ἀπόστολος (apóstolos), literally "one who is sent off", from the verb ἀποστέλλειν (apostéllein), "to send off". The purpose of such sending off is usually to convey a message, and thus "messenger" is a common alternative translation; other common translations include "ambassador" and "envoy".
Eternal life traditionally refers to continued life after death, as outlined in Christian eschatology. The Apostles' Creed testifies: "I believe... the resurrection of the body, and life everlasting." In this view, eternal life commences after the second coming of Jesus and the resurrection of the dead, although in the New Testament's Johannine literature there are references to eternal life commencing in the earthly life of the believer, possibly indicating an inaugurated eschatology.
The Kingdom of God is one of the key elements of the teachings of Jesus in the New Testament. Drawing on Old Testament teachings, the Christian characterization of the relationship between God and humanity inherently involves the notion of the Kingship of God. The Old Testament refers to "God the Judge of all" and the notion that all humans will eventually "be judged" is an essential element of Christian teachings. Building on a number of New Testament passages, the Nicene Creed indicates that the task of judgment is assigned to Jesus. Jesus seems to indicate that his own view on how 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 into a large firmly rooted tree. His suffering and death, however, seem to cast doubt upon this but his resurrection affirms his claim with the ultimate proof of only God having resurrection power over death. The claim includes his exaltation to the right hand of God establishes him as "king." 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. Thus the mission of the Church begins and fills the time between the initial coming of the Kingdom, and its ultimate consummation with the Final Judgment.
Kingdom of heaven is a phrase used in the Gospel of Matthew. It is generally seen as equivalent to the phrase "kingdom of God" in the Gospel of Mark and the Gospel of Luke. Thought to be the main content of Jesus's preaching in the Gospel of Matthew, the "kingdom of heaven" described "a process, a course of events, whereby God begins to govern or to act as king or Lord, an action, therefore, by which God manifests his being-God in the world of men."
Baháʼís venerate Muhammad as one of a number of prophets or "Manifestations of God", but consider his teachings to have been superseded by those of Baháʼu'lláh, the founder of the Baháʼí Faith.
Consistent eschatology is an exclusive futuristic eschatology, the consistent interpretation of Jesus' eschatology as an expectation of an imminent end, and the thorough-going eschatology, the first position by Albert Schweitzer. He used a thorough eschatology to provide a solution to the historical problems associated with Jesus' life. According to this view, the proclamation of Jesus asserted by Johannes Weiss and his actions and ministry are dominated by the eschatological expectation of the impending return. It is in contrast to realized eschatology, which sees the kingdom of God as not in the future but already completed in the ministry of Jesus Christ. It has evolved into inaugurated eschatology which started the synthesis of the consistent eschatology by Albert Schweitzer and realized eschatology by C. H. Dodd.