The Kingdom of God and Its Implication to the Twenty-First-Century Believers

CHAPTER 1- INTRODUCTION Preliminary Consensus This BOOK develops a biblical, interpretive, and exegetical foundation that deliberates on critical issues confronting believers in the Kingdom of God in the 21st century. The Twenty-first century believers in America and other parts of the world are grappling with the concepts of the Kingdom of God. The kingdom of God will be studied in the light of Biblical, interpretative, and exegetical illustrations. The question of what really constitutes the kingdom of God is explored succinctly. The definition of the Kingdom of God, its participants, and what, really represents the ideologies of the kingdom will be analyzed formulating a reservoir of knowledge for my readers. The book wraps up with an in-depth analysis of data produced on the kingdom of God based on approved administered questionnaires to professed believers. The results of the research findings can be used to develop a formidable pedagogical foundation for Churches. Hence, adherence to kingdom ideologies by Twenty-First Century believers is the pillar upon which this readjustment is authenticated. Christianity is a living organism; hence, it is increasing and advancing in all ages and in all communities and societies. Christianity is not a system of canon or outward organization, but an actual salvation, a new life for humanity. It is not merely an enactment of laws and living by those belief systems. The kingdom of God is not instituted by Jesus, and governed by the laws of his appointment. “It is a body pervaded by new spiritual life or that spiritual life itself pervading and transforming the life of men.” There are general conditions that must be fulfilled by any definition of the kingdom of God. The generic meaning of the kingdom of God is “gathering together”, thus we can keep hold of the comprehensive denotation of the Greek word, “basilica” which carries the nuance of both reign or the exercising of kingly power over subjects or a realm. “The name is not merely, a figure of speech but the appropriate designation of a great reality. Actually it is a society bound together by certain laws, and ruled by a power which guides the action of the parts and of the whole to an end that is adequate and good.” Even though the kingdom of God is a society, a city, a country, a congregation, a neighborhood, a community, a people of God, it is a gathering of men and women by spiritual impetus, power dunamis, and authority exousia. It is not just a circularized society with circularized norms and laws; it is described as a heavenly country, the Jerusalem that is above, and the city that is to come. Frankly, it is described as being spiritually one, having the same objects and the same principles, the same supports and the same enemies. The Gospel of Matthew teaches ethical principles to those who belong to the kingdom of heaven. In Matthew, the meaning of the kingdom of heaven refers to eschatological kingdom of heaven where the reign of God is portrayed. Conspicuously it refers to the awesome dominion of God in the gospel of Matthew and the epistle to First Corinthians. It also refers to a specific place for the chosen people which is confirmed in the beatitudes.. Entering the kingdom of heaven does not require the achievement of a defined social status or a certificate, but being roped into a believing community. This community hosts staunch believers of the Lord Jesus Christ who have both received the salvation of the Lord and have been redeemed of their Adamic and personal sins. Thus, the latter sense of the kingdom of heaven signifies both present and future aspect. The kingdom of God has already come is notified in is clearly accentuated in the synoptic gospels. At the same time it will be inhabited at the Parousia, where there will the final judgment, sinners will be bundled up and burned, while the elect will inherit life everlasting. In the eschatological kingdom of God, believers who wield the authority, and power of God will reign with Jesus Christ in his new kingdom. Matthew’s genealogy describes the beginning of “new” Israel as the fulfillment of that covenant. This has happened in Christ Jesus. It is the purpose of his ministry. Thus, the purpose of Jesus ministry can be summed up as, “The Gospel of the Kingdom” and call his people into true worshipping body in order for them to inherit the kingdom of God. Hence, the “new” Moses theme is subordinate to the theme of the new Israel. In Jesus, the two traditions of the covenant, Abraham and Moses become one. David Holwerdda declares as follows: “If Jesus is the one through whom the promise is being fulfilled, then he can lay claim to being’s Abraham’s true descendant, the one who is what a descendant of Abraham is supposed to be. Jesus, then, is true Israel, the one who does everything that Israel was supposed to do, and who is everything that Israel was supposed to be. Historical Israel has failed, and promises had not come to fulfillment through the Israelites.” George Eldon Ladd on his part explicates, “The kingdom in its eschatological form is a reward bestowed in return for obedience to Jesus’ teachings. It is the gift of grace. Nevertheless, the kingdom is not only a future gift; it is also a present gift to those who will renounce all else and throw themselves unreservedly upon the grace of God. To them both the kingdom and its righteousness are included in God’s gracious gift.” Thus, the kingdom of God is prepared solely for the elect and the regenerated. In my estimation, the kingdom of God comes with undisputed authority of God. Acts1:8 New International version(NIV) declares “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” One of the most crucial features of the kingdom of God is the display of insurmountable authority of God in the lives of the community of believers. The participants of the kingdom of God receive the spirit of boldness, knowledge and eloquence of speech to become unchallenged witnesses to God throughout nations, kingdoms, and territories. Through the power (dunamis) of God, and the authority(exousia) of God, the kingdom of God is proclaimed to all nations. Statement of the Problem A major problem confronting believers in the 21st century is a serious incapacitation in exegetical analysis, delineation, and the interpretation of the kingdom of God within the acceptable Biblical confinements. Morally, most believers in the kingdom are forced to compromise Christian ideologies with postmodern values. George Eldon Ladd defines the problem this way, “Walter Rauschenbusch interpreted the kingdom of God as the ideal human society, and Jesus’ ethics set forth the standard of social conduct which would create the true society.” Most scholars view this definition to be a heretical presentation of the kingdom of God to believers. They underscore the philosophy that, the kingdom is not earthly, but is a divine organization, and governed by a supernatural personality. George Eldon Ladd further declares, “It is disappointing that recent studies on eschatological and social ethics have made little use of the concept of the kingdom of God. Recent Biblical studies have sought for a scriptural basis for social ethics in the keryma rather than in the teaching of Jesus Christ.” As a result, the 21st century believer is left wallowing in the quagmire of pandemonium when issues about the kingdom of God do arise. Inadequate and inaccurate definitions of the kingdom of God have triggered off perverted behavior among the 21st century believers, leading to heretical exhibition of kingdom principles. Hence, the Christian lacks the desired spiritual impetus to comprehend fully the personality of God, and this degenerates into lack of the required spiritual judgment and the intellectual momentum to be committed to God.