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THE KINGDOM OF GODby Jack Hayford
All the preaching, ministry and teaching of Jesus are summed up in these words, "the Kingdom of God is near" (Micah 1:15). The Lord will come as a Lamb-Savior to rescue and redeem humanity, to give it knowledge of the place in which it belongs as part of the divine order. The dynamic of life and Christian ministry is based on the understanding of God's kingdom, that "is not food or drink" (i.e. ritual practices), "but righteousness, peace and joy in the Holy Spirit" (Rom. 14:17). This topic is treated in 39 brief articles, under 8 headings: 1) fundamentals, 2) terminology, 3) message, 4) character, 5) ministry, 6) conflict, 7) worship and 8) prophecy of the Kingdom. Here, there is a treasure of materials to draw a complete perspective of the Kingdom of God, the essence of the life and message of the Church. The author of this study assigns similar importance to the calling to receive today the life and power of the kingdom, and at the same time, to follow, awaiting your future final consumation.
 Kingdom Basics:
1. Divine Sovereignty (Gen. 1:1) The unavoidable point of departure in studying the theme "of the Kingdom of God" is the first verse of the Bible. Here we encounter the Sovereign of the universe, whose reign and government are described from the beginning.
2) His kingdom (or the power through which he governs) he exercises through his will, his Word, and his works. By his will, the Creator God made up his mind and designed the creation; through his Word God gave existence to creation, and by his works, his spirit showed unlimited power. 3) His authority to govern is rooted in his preexistence and holiness. He is before creation, "in the beginning". As Creator, the government of that which he created should be in his hands. His benevolent intention to create "good things" reveals his holy nature (complete and perfect), which confirms his moral right to rule creation. All authority, reign and power flow from God.
2. Authority "delegated" to humanity (Gen. 1:26-28,2:16,17) Upon creating human beings, the Sovereign of the universe decided to delegate the lordship of the earth to humanity (v.28). Human power and authority to exercise this lordship arose from the divine desire to make human beings in his own image and likeness. The human ability to rule the earth rested upon his continued obedience to God's authority as Lord of Creation. His power to reign in life depended on his faithfulness, at that time, to obey the divine law. See also I Chron. 29:10-16.
3. After the Fall (Gen. 1:31) The original order of the human environment of earth should be distinguished from that which came after the impact of the fall of man, the curse and the flood (Isaiah 45:18; Rom. 8:20; II Pet. 3:4-7). You should not blame God for the agricultural, zoological, geological and meteorological disharmony to which the creation has been subjected. The perfect will of God, as founder and King of Creation, is not manifest in the presence of death, discord, infirmity, disasters or human sin. Our present world no more reflects the arrangement of the kingdom that God originally desired for our enjoyment, than it does God's kingdom as it will ultimately be experienced. To understand this, we should take care that we don't attribute to "God's will" those characteristics of our world that have their origin in the ruin of God's original order due to humanity's fall.
4. Impact of the Fall (Gen. 3:16-24). The authority of human beings passed into Satan's hands; the Curse extended over all the earth, but God was moved to bring redemption to fallen mankind. Because of disobedience of God's terms of delegated authority, humans "fell", and thus lost the power to rule creation (verses 22,23): All that fell within his jurisdiction (the earth) fell under the curse while his relationship with God, the essential source of his authority to rule, was cut off (verses 17,18). Therefore, mankind lost essential vitalizing power to rule God's kingdom (verses 19,22). Beyond the tragedy of the human loss, two other acts took place. First, because of his disobedience to God and submission to the serpent's suggestions, the human governorship was confiscated and given to the serpent. In Rev. 12:9 it is confirmed that the spirit who used the serpent's form was Satan himself. The dominion, originally delegated to mankind, now fell upon Satan, who became administrator of this cursed world. The "seed" and the "head" of the serpent indicate a continual lineage seed) of evil that extended the governorship of Satan (head) (verse 15). However, a second act offered hope. In the midst of the tragedy of this sequence of events, God begins to redeem human beings and promises them a plan to recover that which mankind lost (verse 15). This is initiated with the first sacrifice (verse 21).
5. After the Flood (Gen. 8:20-9:17) After the Flood a renewed order was reestablished. Noah's faith, through which he was saved, is now manifested in an expression of worship to GOD when he leaves the ark (8:20-22). GOD proclaims his covenant with Noah (9:8-17), after revealing again his intention to make the human race fruitful and multiply like in the beginning. However, the circumstances have changed, especially GOD's relationship with mankind, as well as the human relationship with the creation. The Flood hadn't disrupted the loss of the original human dominion. The human beings' condition, as a result of the Fall, was still maintained, although fortunately as a purpose of divine mercy. Furthermore, the animals would fear them from now on (9:2), which had not occurred in their prior relationship. In the final restoration of GOD's kingdom on earth, the original order will be reestablished where no fear will exist (Is. 11:6-9). In spite of these deficiencies, mankind needs a new and clean environment to seek the Kingdom of GOD above all. GOD reaffirms the human responsibility to administer the earth, giving account to Him (9:1-7). The Flood has neither neutralized the serpent's influence, nor changed the human tendency to rebel against GOD's government. In spite of everything, a new hope dawns with the promise of the eventual recovery of all of the original condition that was lost.
6. The prototypical person of the "Kingdom" (Gen. 12:1-3) As much in the Old Testament as in the New, Abraham is shown as the prototype of all those who experience the divine process of restoring the human being through redemption, first and fundamentally, in his relationship with GOD through faith, not by works (Rom. 4:1-25). But rarely is the second facet of redemption noted. It also shows Abraham as an example within the divinely directed program to recover the human reign in life (Rom. 5:17). Abraham is designated as the "father" of all those who walk in his way of faith (Rom. 4:12). As such, he is the example GOD chose to reveal his plan to restore, in his time, all the earth through the people of the covenant. Through Abraham, whose descendants GOD wishes to be made into "a great nation" (who restore his government), and whom he elects to make a "great number" (who restore his authority), GOD declares his plan to procreate many model creatures according to this prototypical "father of the faith". This truth is confirmed in Romans 4:13, where the designation of Abraham as "heir of the world" corresponds to Jesus' promise to his disciples: those who humble themselves in faith will also receive the "Kingdom" and "inherit the earth" (Matt. 5:3-5).
7. Patriarchal examples (Gen. 26:1-5; 28:1-22) GOD's promise to Abraham that he would "inherit the world" (Rom. 4:13) is repeated successively to Isaac and Jacob. The way that GOD manages his affairs with the patriarchs, as well as the words that he uses, reveal that his redemptive program is two-fold: 1) to restore the relationship with GOD to establish communion with Him, and 2) to restore the dominion of Human beings, under GOD's will, to reestablish his ability to regulate the practical aspects of family life and economic activity. Therefore, under his covenant, GOD promises these patriarchs a great family lineage and economic prosperity. This illustrates the progressive development of his promise of redemption. GOD not only provides a restored communion with himself (a relationship), but he promises to satisfy human needs, such as personal development in life. This plan is designed, not only to bless his people, but to bring blessings to others. Joseph's life is an example of this principle. GOD redeems him from the pit through his merciful providence, and later raises him up to govern Egypt for the salvation of the nations (Gen. 37-50). The concept of the Kingdom", of GOD delegating his government of the land so that it may be administrated by those who walk with Him, dates back to the Creation itself. Although affected by the fall, it's being progressively restored with the objective of redemption and is demonstrated in those who accept his covenant.
8. Human responsibility (I Chron. 29:10-16) No passage in the Bible declares, with more magnificence, the sovereign power of GOD: there is no one like the LORD, the Almighty, whose glory fills the universe. And, nevertheless, in the midst of this great hymn to that majestic truth, David asserts that although the kingdom is of GOD (v.11), it provides resources that must be administered by human beings. Verse 14 literally says, "All is yours, and what we have received from your hand we give you". GOD is the source of all life and power, and the human being the heir designated for its administration. Psalm 8:6 and 115:16 affirm that, even though the universe and the glory of the heavens are of GOD and only of GOD, he has delegated the majority of earthly affairs to humanity. Noble opinions about the divine sovereignty should be balanced and complemented with an idea of human duty and his redeeming capabilities. If we don't take this truth into account, although it appears that we exalt the divine greatness, the result will be apathy and irresponsible attitudes. For example, GOD doesn't predestine the misuse of resources, the mistreatment of families, deception in politics and other like things. The human being is responsible for earthly problems and, reinstalled in his functions by GOD, he is supposed to be the agent for their solution. But, human beings can only become such agents through the sovereign wisdom of GOD, his power, and his resources; in other words, he must take the "kingdom of GOD" by force. Thus, as the fall and human sin damaged the possible association between the Creator and his heirs on this planet, redemption has started to road to recovery. The redeemed can, renewed by GOD, associate with their Creator, and in this way participate decisively in the reestablishment of the divine government over earthly situations and circumstances. But this is only possible under the divine order, within the plan of redemption, under grace and through the human reception of the divine power through the Holy Spirit.
Terminology of the Kingdom:
9. Definition of hope (Matt. 3:1,2) The New Testament registers 137 references to "the kingdom", and more than 100 of these during Jesus' ministry. Also, all his teaching and preaching as Messiah - the Savior-King - revolves around this theme. To what does "the kingdom" refer? It refers to GOD's sovereign government of the universe: He is the King of heaven (see Gen. 1:1). But here it refers, more specifically, to the entrance of the long awaited Anointed: the prophesied Messiah, the promised Son of David who would be not only the Savior, Liberator and King of Israel, but of all mankind. To "the Gentiles" (or all the nations) - all flesh - it was promised that they would be recipients of this hope (Is. 9:6,7; 11:10; 40:5). By declaring that the kingdom "has come", John announced that GOD's government will bring down the power and government of evil, human as well as spiritual. The "kingdom" had come because the King was here. And his presence signified a new world of hope for humanity. Mankind no longer had to be subject to the rule of death, which resulted from sin and from human sinning, or to the decadent government of oppressive human systems, whether they were of human character or of another class. Even more, the kingdom of darkness would be confronted, and death, deprivations, infirmity and destruction demanded by satanic power would begin to be defeated. As the King and LORD, Jesus offers the blessing of GOD's government, now available to bring life to every human experience, as well as deliverance from the dominion of the flesh or of the devil.
10. Synonymous expressions (Matt. 19:23,24) The text uses the phrases, "kingdom of heaven" and "kingdom of GOD interchangeably. It makes it evident that the two terms refer to one and the same thing: the kingdom. If there are some who make an elaborate distinction between both phrases, this text and ten others in the Gospels clearly demonstrate that the "kingdom of heaven" and the "kingdom of GOD" are ostensibly synonymous. Matthew is the only writer of the New Testament who uses the term "kingdom of heaven". And by doing so, he shows himself to be especially sensitive to his audience of Jewish readers, to whom he originally wished to direct his Gospel. For such Jewish readers, the too frequent usage of GOD's name would have appeared irreverent. Through a great variety of terms, Matthew refers to the "kingdom" 50 times in his Gospel: 32 times as "kingdom of heaven"; 5 times as "kingdom of GOD"; 4 times as "the kingdom of the Father"; and 2 times as the kingdom "of the Son of Man". The remaining 7 references are simply "to the kingdom", without any designation. This variety of usages certainly shows that these terms are synonymous.
11. The writings of John (John 18:36). John is the only writer of the Gospels who registers these words of Jesus: "My kingdom isn't of this world". Around the end of the 1st century, when the apostle was writing his Gospel, Christians were frequently besieged with the accusation that their goals weren't spiritual but political. The Roman Empire was filled with citizens "born again", belonging to a heavenly kingdom; their terminology about the "kingdom of GOD" could then be misinterpreted. And thus, John adopts the phrase "eternal life", to demonstrate the new quality of life that Christ Jesus has brought and, moreover, to describe its quantity. The idea of "eternal life" designates a dimension of divine life attainable to mankind, as well as a duration that is projected toward "eternity"; that is, without end. The expression "eternal life" appears 15 times in the writings of John. "Kingdom of GOD", only 6 times. Some have thought that the relatively infrequent employment of "kingdom of GOD" in the Johnine literature would suggest that the application of this message was limited uniquely to the time of Jesus' ministry and the birth of "the age of the Church". The message "of the gospel of the kingdom" hasn't changed, in spite of the fact that the birth of the Church inaugurated a new era in human history. See, for example, the importance that is given to the "gospel of the kingdom" in the book of the Acts of the Apostles (20:25; 28:23,30,31).
12. The writings of Paul (Col. 1:27,28) "In Christ" is the expression that Paul uses most often to designate the new potential of life that the gospel offers. The term Messiah (Christ), in his position as King, clearly places the believer in the sphere of all that the concept of his royalty, conquest of salvation, and the exercise of his sovereignty represent and imply. The essential truth is that the Savior-King has come, and in Him GOD has modified the limitations imposed by son on individuals. People no longer have to be governed by their carnality (the dominion of the flesh), or controlled by evil (the devil). By being freed, that is, transferred into a new kingdom, individuals can know the joy of a relationship with GOD through the power of the cross, and renew their lives submitting to the LORD's will, through the power of the Holy Spirit. For this reason, living in the kingdom of GOD brings with it a double hope: eternal life with Christ and the promise of grace to "begin a new life". Thus, "in Christ", designates the new life, that we should live in benefit, thanks to the power of the King Jesus, "who has brought life [reigning now as Christ: Rom. 5:8] and immortality [reigning forever with Christ: Rev. 22:5] through the gospel" (II Tim. 1:10).
The Message of the Kingdom
13. The gospel of the Kingdom (Mark 1:14,15) The synoptic gospels and the Acts of the Apostles make no less than 20 direct reference to the preaching "of the gospel of the kingdom" by John the Baptist (Matt. 3:1,2), throughout the public ministry of Jesus (Mark 1:14,15), in the ministry of the disciples in Jesus' life (Luke 9:1,2) and throughout Acts. Jesus prophesied that this same message would be carried to the limits of the earth (Matt. 24:14), for which he commissioned his disciples, and promised to give them the power of the Holy Spirit to that they could fulfill this task (Mark 16:15-18; Acts 1:3-8). It's known that the early church proclaimed the same message that Jesus preached, that is, "the gospel of the kingdom of "GOD" (Acts 8:12; 19:8; 20:25; 28:23,30,31). Likewise, they experienced the same confirming evidences present in his ministry. There is only one gospel: Jesus preached it, transmitted it to his disciples and commended it to his Church. Paul warns us that we must never receive any other gospel. "Any other" could be a manifestly erroneous message or an argument in favor of a watered down message, void of power, although nominally Christian. Jude 3 urges us to contend for the original gospel, "the faith that has been given to the saints", firmly sustaining all "the gospel of the kingdom", and expecting that the LORD will confirm that "word" with the signs that He promised (Mark 16:15-18).
14. Repentance (Matt. 3:1,2; 4:17) The kingdom's first calling is to repentance. There are three implications of biblical repentance: 1) renunciation and change of attitude, 2) submission and desire to learn, and 3) a continuous improvement. There isn't birth in the kingdom without hearing the call to salvation, renouncing sin, and turning from sin to Christ the LORD (Acts 3:19). There isn't growth in the kingdom without obedience to Jesus' commandments and without complying, as a disciple who acts with the simplicity of a child, with the teaching of GOD's Word (James 1:21-25).
15. New birth (John 3:1-5) With repentance, a new order of life is opened to the believer in Christ Jesus. Jesus used the figure of the "new birth" to dramatically indicate three things: 1) Without the "new birth" there is neither life nor a relationship with GOD (14:6). 2) With the "new birth" arises a new perspective; "we see the kingdom of GOD" (3:3). The Word of GOD is made clear, and the work and wonders of the Holy Spirit are experienced: faith is life. 3) Through the "new birth we are introduced - literally "we enter" (v.5) - a new sphere, where the order of the new kingdom of GOD is made reality (II Cor. 5:17). The new birth is more than simply being "saved". It is a requalified experience, that opens us to the supernatural dimension of life, and prepares us to enter into the new order of the kingdom of GOD.
16. The present Kingdom and the future Kingdom (Matt. 13:1-52) In this chapter, Jesus introduces the use of parables as a method of teaching the truths of the "kingdom" (verses 10,11). Of the 40 parables narrated by Jesus, he makes direct references to the kingdom in 19. These stories take place in different timeframes. Some have to do with the present because they teach 1) The need for the people of the kingdom to have ears to hear (verses 3-23); 2) the way in which the kingdom expands (verses 31-35); 3) the cost of acquiring the kingdom (verses 44-46). Others refer to the future because they teach 1) the end that awaits those who serve the adversary (verses 36-43); and 2) the final arrangement of those who have been reaped by evangelization (verses 47-51). By blending these two aspects of the "kingdom", Jesus helps us to appreciate them as something present and, at the same time, to come. The message of the kingdom is double edged and refers to two time frames: First, GOD in Christ is now restoring to man his twofold loss: his relationship with GOD and his dominion under GOD. The LORD promised it at the fall of Adam, put it into manifestation in the patriarchs and the history of Israel, and now the King has come to bring us into his kingdom of fullness. The kingdom is made a reality in the present, in partial and personal form, by extending itself throughout the entire earth through the power of the Holy Spirit who works in the Church. Secondly, the kingdom will be manifested finally in an accomplished and conclusive way, unique to the time of Jesus Christ's return and the establishment of his kingdom over all the earth. What we experience of his triumph now, will then be fully manifested (I Cor. 15:24; Rev. 11:19; I Cor. 13:9,19). This complete vision allows us to understand and apply the principles of "Thy kingdom come", without necessarily falling into the confusion of expecting now what the Bible says will occur then.
17. The people of the Kingdom (Col. 1:13) The "transference" of the believer from being subordinate to the authority of Satan to subordinate to the authority of Christ, is described as the passage to the other "kingdom". The subsequent verses describe the redemption of Christ as bringing us to a place where perfection and totality reign, that is, the spiritual sufficiency, authority or ability to live victoriously beyond and in spite of the invisible powers of darkness (verses 14-16; 2:6-10). This is made reality, in opposition to merely theoretical, when 1) we live and love as citizens of the heavenly kingdom (Phil. 3:20); 2) we utilize the currency of the kingdom, which is of inestimable value (Acts 3:6); 3) we operate as authorized ambassadors to offer the peace and reconciliation of the kingdom to all those who aren't yet new creatures in Christ (II Cor. 5:20); and 4) we serve as the militia of the kingdom, girded with the weapons of prayer, to wage the battle against the powers of darkness, that have so much influence in this world (Eph. 6:10-20). The terminology "of the kingdom" contains more than poetic pictures. It is practically applicable to our entire life.
18. The Kingdom in us (Luke 17:20,21) That the kingdom of GOD is a spiritual reality and an attainable dynamic to each person who receives Christ Jesus as Savior and LORD, constitutes a fundamental aspect of the message of the New Testament. Receiving Him - the King - is also receiving his present government, not only in our life and over our affairs, but through it and by the service of love that we dedicate to him. "The kingdom of GOD is among you", said Jesus. This would never be possible if we act independently from GOD, or rather, from his power and grace. The possibility of recovering that which was lost with the fall from grace comes uniquely through the cross. In the Bible it is not even suggested: 1) that a divine spark exists in the human being, that can be fanned by means of noble human efforts, or 2) that the divinity resides in some way in human beings, as a way to make them capable of becoming "gods". On the contrary, the human being is lost in darkness and alienated from GOD (Eph. 4:18; 2:12). However, salvation fully restores relations with GOD and opens the doors to the empire of his kingdom that "is among you", while we walk with Him. Jesus has sent the Holy Spirit so that the anointing of Jesus as the Messiah is transmitted also to us (Is. 61:1-3; Luke 4:18; John 1:16; I John 2:20,27; 4:17). It is only on these terms that a human being can come to say, "The kingdom of GOD is in me".
Character and the Kingdom:
19. Characteristics of the Believer (Matt. 5:1-7:27) In the Sermon on the Mount, Jesus outlines the primary attributes of the people who receive the kingdom. Nine direct references to the "kingdom" appear in this sermon, and are: humility (5:3), willingness to suffer persecution (5:10), sincere attention to GOD's commandments (5:19), refusing to substitute false piety for genuinely correct behavior (5:20), a life of prayer (6:10,13), giving priority to spiritual values over material value (6:20,33), and, above all, recognizing the lordship of Christ, obeying the revealed will of GOD (7:21). Clearly, the authority that Christ expects to delegate to his own, is destined to disciples ready to accept the renewal of the soul and the conduct, as well as rebirth through the divine pardon. For these, obviously, the calling to a life and a ministry in the "kingdom" include the hope that the fruit and gifts of the Holy Spirit will be shed on the believer. The same Spirit who distributes gifts of power for the service of the kingdom, also works in us to produce effective qualities of life, love, and a holy character (John 15:1-17; Gal. 5:22,23).
20. Be as a child (Matt. 18:1-4) Jesus confronts mankind's tendency to associate authority with exercising dominion over others. Dominion or authority in the life of the kingdom, which GOD wants to reestablish in us, is for a victorious and fruitful life, to cast out infernal powers, not to control others or serve our own interests. His calling to be humble like a child and to serve from the heart (John 13:1-17), establishes the spirit and sets the guidelines so that the believer exercises his authority as an agent of the power of GOD's kingdom (see Matt. 19:14; Mark 10:14,15; Luke 18:16,17).
21. Pardon (Matt. 18:18-35) Jesus' preliminary words make this parable of the "kingdom" about the unforgiving servant especially crucial. They offer a judicious warning against the human tendency to forget the gracious gift of GOD's forgiveness and against the inclination of the soul to cultivate a reluctant attitude toward forgiveness. 1) Jesus demonstrated how the unforgiving attitude can limit what GOD would have done in others. (Note: the incarcerated steward is still in prison at the end of the story, which reveals how an intransigent attitude can "tie" a person to undesirable circumstances and perpetuate a problem.) 2) Jesus teaches how the spirit of unforgiveness (torturers, literally "tax-collectors") demands a price from our bodies, minds and emotions. Finally, every person in the "kingdom" is counseled to maintain a forgiving heart toward every other person. The privileges and power of the kingdom must not be mismanaged. Unforgiveness is potentially dangerous for any one of us. Matthew 18:18 is frequently cited to assert the believer's authority in prayer. But the power of "binding and unbinding" is immediately revealed as something very risky if intransigence when forgiving is maintained among the people of the kingdom.
22. Integrity and morality (I Cor. 6:9,10) The privilege of becoming an authorized and powerful representative of the kingdom of GOD to minister the life of Christ and the gifts of the Holy Spirit to others doesn't form a part of the inheritance of anyone who doesn't live in holiness. Twice the text tells us that a certain class of people "will not inherit the kingdom of GOD", and afterward it refers to full categories of persons who can't enjoy the resources and recompenses of righteousness. (See also Gal. 5:19-21; Eph. 5:5). Although it's certain that we are just before GOD only through the work of Christ, and though we can be eternally sure that we can't earn any spiritual gift or the right to invoke the power of the Holy Spirit, integrity and morality of character constitute essential qualities of the "persons of the kingdom". Holiness of the heart and life keep the lines of communication clear with GOD, and keep any private or carnal agenda away. It also assures the free access of the Holy Spirit for the distribution of his gifts and the fulfillment of the Father's will in any situation.
23. The Holy Spirit (Mark 1:15) The ministry of Jesus didn't begin until he received his "anointing" as Messiah: The power that came upon Him by the descent of the Holy Spirit (v.10). Even though he was conceived and born by the power of the Spirit (Luke 1:35) and lived a sinless life (John 8:46), he didn't try to initiate his ministry until he could rely upon the power of the Holy Spirit. He insisted that John baptize him, not for repentance, because he knew that the Holy Spirit would come upon him at that time (Matt. 3:13-17). Thus, from that time forward, Jesus was led by the Spirit (v.12) and realized his ministry, proclaiming the presence of GOD's kingdom and manifesting its miracles, signs and wonders (Luke 4:14,15; Matt. 4:23-25). This path leads each believer toward the necessity of the power of the Spirit, if the ministry of the kingdom must advance through us, his Church. In the likeness of Him, we are also "born of the Spirit" (John 3:5,6). Obviously, even though our spiritual birth is like his biological virgin birth, that truth follows in step. The new spiritual birth saves, but we need to be given the spiritual power to minister in the power of the kingdom. Equally, our justification in Christ - we are declared sinless (II Cor. 5:21) - doesn't give us the power of the kingdom for ministry. The incarnation, person and perfection of Jesus exceed ours in every sense and, nevertheless, Jesus recognized the need to receive his own power of the Holy Spirit to advance his ministry. What more needs to be said? That each one of us personally should listen to his commandment: "Receive the Holy Spirit" (John 20:22).
24. Authority for the ministry (Luke 9:1,2)
Luke demonstrates the power of Jesus the King, who extended deliverance and the benevolent government of the kingdom of GOD over the works of the infirm (demonic power) and human pains (infirmity). The order of ministry that began with Jesus (8:1), continued being exercised by his disciples as he arranged it (9:1,2). Later on, the LORD ordered the same type of ministry in the Church, to thus spread the message of the gospel (Acts 8:4-12). This gospel vibrates confidently in the full transparency of power and authority to exercise the ministry, granted by Jesus to his disciples, in that time and now also.
The dominion over evil has been given to us, but we can expect great spiritual advances in the measure in which we receive and apply that authority in prayer, preaching, teaching and personal ministry.
25. Prayer and Intercession (Luke 11:2-4)
Jesus' words, "Your kingdom come" are more than a suggestion to pray for a distant millennial kingdom, but this entire prayer has to do with daily life. It doesn't deal with a formula to be repeated, but rather a model to follow. The part dedicated to worship won't be limited, perhaps, to one phrase. Petitions don't refer only to bread. Forgiveness will be implored for specific sins, and praying for the kingdom of GOD to come, in the present worldly situation, isn't something to be fulfilled suddenly. The verbal mode and tense of "Your kingdom come", signifies in essence, "Father, that Your kingdom comes here and now".
A similar calling in prayer is called intercession. The motivation to pray thus arises when we recognize the importance that Jesus attributed to prayer, as something that helps us to fulfill our function of "administrators of the kingdom". Without the intervention of the government of GOD through prayer, the circumstances of the earth will inevitably prevail. Earthly needs should be subject to the will of GOD here, "as in heaven". Neither the weakness of human government (the flesh), nor the depravity of the works of heal (the devil) will prevail. Only the power of GOD can change things and bring the government of heaven (the kingdom) to the earth, and the glory and merit as a result of the prayers belong to Him. However, to us belongs to responsibility to pray: unless we ask the intervention of his kingdom and obey its indications about prayer, nothing will change. The entire ministry of the kingdom begins, is sustained and will triumph through prayer.
26. Casting out demons (Luke 11:20)
Jesus indicates that casting out demons constitutes a sign of the true ministry of the kingdom. The LORD gave an example of this in his ministry and promised that it would be a permanent sign of the preaching of the kingdom (Mark 16:17). Furthermore, he qualifies the importance of this aspect of the ministry before his disciples, who at the beginning are amazed at experiencing similar power, and exclaim, "LORD, even demons are subject to us in your name" (Luke 10:17). While he affirms the place and value of this ministry, Jesus reminds them of a fundamental truth. The power over demons doesn't constitute the central motive for rejoicing; rather, the salvation of the demonized is what identifies the disciples as representatives of heaven. Authority in the spiritual kingdom is really shown with that.
27. Receiving the power of the Kingdom (Acts 1:3-8)
When Jesus presented his post-resurrection teaching , "concerning the kingdom of GOD" (v.3), his disciples asked him if it would come now - since the crucifixion had already passed - the final messianic kingdom. Jesus responded, "It is not for you to know the times or the seasons, which the Father put in his own power". And he added, "But you will receive power , when the Holy Spirit has come upon you..." With these words, Jesus emphasized three highly important points: 1) The Holy Spirit is the person and power through whom the help and ability to share the life and power of the Kingdom of GOD with others. 2) The power of the Holy Spirit must be "received"; it doesn't deal here with an automatic experience. In the same manner that the Holy Spirit dwells inside each believer (Rom. 8:9), he will fill and overabound (John 7:37-39) in all those who receive him with an innocent faith. 3) One knows when the Holy Spirit fills him just as Jesus said, and the disciples discovered (Acts 1:5; 2:1-4). Have you received the Holy Spirit? (19:1-6). It's possible, because the promise belongs to you as fully now as in any time in the past.
28. Evil "ruling" the Earth (Luke 4:1-12)
By confronting Satan, Jesus dramatically exposes the relation of the adversary with this present world. Notice the significance of Satan's offer to Jesus, of "all the kingdoms of the earth". Here we see the adversary as the administrator of the curse on this planet, a function that he has had since the human being lost his dominion over the earth in the fall or disobedience to the mandate of Jehovah GOD. That is why Jesus didn't dispute the devil's right to make that offering of the kingdoms and glory of this world, although he emphatically rejects the way in which the devil offers them. Jesus knows that he is here to reconquer and, ultimately, gain those kingdoms, but he would do so according to the terms of the Father, not of the adversary. Even so, the present world, with its systems, leans in great measure on the limited, but powerful and destructive government, of the one whom Jesus calls "the prince of this world" (John 12:31; 16:30). Since we know this, we are wise to not attribute to GOD any of the disorder of our disconcerted, sinful, sick, tragic and tormented planet. This "present evil age" (Gal. 1:4) "is under evil" (I John 5:19. But Jesus said also that the government of Satan "will be destroyed" and that he "has nothing in me", that is, no control over Christ or over what is of Christ. "Greater is he who is in you, than he who is in the world" (I John 4:4).
29. Seized by force (Matt. 11:12)
Jesus refers to the "violence" of the kingdom. The singular grammatical construction of the text isn't very clear whether the kingdom of GOD is the object of the violence, or if the kingdom advances victoriously in the midst of violent conflicts and spiritual battles. But the context seems to indicate the latter. Jesus' reference to John's aggressive style, and to of the controversial and miraculous ministry of Elijah, teaches that the kingdom of GOD forcefully opens a way, in violation of the human status quo. It goes beyond the "delicacy" (v.8) of serious religious formalisms and isn't mere childsplay (verses 16,17). It refuses to "dance to the beat" of the music of society, which attempts to make the religious community provide entertainment ("play the flute for you") or dead traditionalism ("Let's mourn for you").
Jesus defines the "violent" expansion of his kingdom by speaking of the "sword" and the "fire", symbols of political or military combat (compare Matt. 10:34-39 and Luke 12:49-53 with John 18:36). The trouble occasioned by the kingdom of GOD doesn't obey political provocation or a military invasion; it's the consequence of the tremor that GOD's order provokes in social relations, families, cities and nations, due to the manifestation of the Holy Spirit in the life of the people (see also Luke 16:16).
30. Basis for authority (Col. 2:13-15)
The triumph of Christ Jesus over sin and the powers of evil was obtained on the cross. This text, studied along with other (Eph. 2:13-16; Gal. 3:13; 14:2; II Cor. 5:14-17; Rom. 5:6-15; and Rev. 12:10,11), firmly establishes that the suffering of Jesus, his shed blood, his sacrificial death and his triumphant resurrection, constitute the only legitimate and available bases for delivering us from sin, reconciling us with GOD, redeeming us from bondage and restoring us. The cross is the only hope and the only means for the complete reestablishment of relations with GOD (Rom. 5:17). To avoid supposition or imbalance with respect to the message and ministry of the power present in the kingdom of GOD, we must pay attention to and regularly remember two things: the source and bases for the delegation of such authority and power. 1) The sovereign authority and great power of GOD are the source from which mankind derives any ability to share the exercise of the power of GOD; 2) But, even more important, in view of the fact that man, fallen in sin, lost all right to claim his ancient privilege of sharing the government of creation, we remember the bases upon which all the privilege or power of the kingdom can be restored, thanks to which such a spiritual ministry can be exercised with authority.
31. Effort to enter (Luke 16:16)
Jesus declared that the advance of the kingdom of GOD is the result of two things: preaching and effort. The LORD teaches us that the gospel of the kingdom should be proclaimed with spiritual passion. In each generation, believers have to determine if they will respond to this truth with sensible minds and
hearts. Overlooking this causes a passivity that limits the ministry of the kingdom of GOD when extending the advance of the truth and love, that is, of the effort to teach or educate, and participate in good actions. Without a doubt, we must do all the prior. However, without 1) a vehement pursuit of GOD's will through prayer, 2) a confrontation with demons, 3) expecting the miraculous, and 4) an ardent heart in evangelistic work, the kingdom of GOD would not be felt in the world.
At the same time, "pressuring" excessively produces violent fanatics, who justify any behavior in the name of Jesus, invoking the fearlessness or boldness that is spoken of here. Adventures like the Crusades in the history of the Church, and the various political efforts to impose justice and equity
through an earthly government, are extremisms that we must learn to reject. "They press to enter in it" is fulfilled, in the first place, through prayer, accompanied by the readiness of each one to give his life and subordinate his personal interests in order to conquer the goals of the kingdom of GOD.
32. Suffering, tribulation (Acts 14:21,22)
Paul not only taught the joy and peace of the kingdom of GOD (Rom. 14:17), his power (I Cor. 4:20) and his authority, which permits the believer to triumph over evil (II Tim. 4:18; Rom. 16:20), but he also taught that "the people of the kingdom" experienced trials, suffering, and didn't always achieve an "instant victory" (II Thess. 1:5). A triumphant and victorious attitude should characterize each citizen of the kingdom of GOD, and the authority and power of the Holy Spirit is offered to be utilized and produce positive results. However, GOD didn't promise a life exempt from struggle. The apostles never taught that all suffering would be avoided due to the presence of the King in us, and the power ministered by the Holy Spirit through us.
This passage reminds us that victory comes only to wage a battle, and that triumph is achieved after the trial. To pretend that this isn't so, is to sustain a fragile and mistaken opinion about the kingdom of GOD. Those who think in that way yield under adverse circumstances, because they believe that we are predestined to face problems and, consequently, we should always tolerate them. The Bible teaches that suffering, trials and all other human difficulties are inevitable; but the Word of GOD also teaches us that we can all be "more than conquerers". The presence of the King and the power of his kingdom in our lives neither make us invulnerable nor immune to life's struggles. But we have the promise of victory, of provision for our needs, of spiritual strength for each day, and also of healing, consolation and saving help.
33. A Kingdom of priests (Exod. 19:5-7)
In these verses, the LORD indicates what he expects from his liberated people. His purpose for the peoples' future requires that they comprehend what GOD's first priority is for them: worship, the aim of his redemptive work, along with the restoration of the kingdom. While they learn to worship as a nation of priests, they will discover the fundamental ways to achieve future victories (as people to whom he has promised to restore their dominion or "kingdom"). Their restoration depends upon their walk before GOD, giving him worship. Israel's liberation from Egypt is not only a testimony of victory, but the immemorial symbol of a GOD who reveals his plans and methods for the liberation of the church and the achievement of its mission (I Cor. 10:11).
34. The establishment of God's throne (Psa. 22:3)
The Psalms were the praise hymnal of the early church, and as such they are filled with principles completely applicable to the neotestamental life of today. Very few principles are more essential for us than this: the presence of the power of the Kingdom of GOD is directly related to the practice of praising GOD. The verb "dwell" indicates that always when GOD's people exalt his name, the LORD will be prepared to manifest the power of his kingdom, in the most appropriate way, according to the situation. This fact brings many to conclude that, in a very real way, praise creates a space for the presence, and prepares a specific place, so that GOD dwells in the midst of his people. Some have chosen the phrase "establish his throne" to describe this "dwelling" of GOD in our midst, thanks to our worship and welcome accompanied by praises. GOD awaits our worship, filled with a spirit of praise, to hurry along the "coming" of his kingdom and the realization of His will among human beings (see Luke 11:2-4 and Psalm 93:2). We don't manipulate GOD, but we align ourselves with the great truth of the kingdom: his is the power, and ours the privilege (and responsibility) of welcoming him into our midst, whether in the private, social, national or international sphere.
35. Invitation to God to rule (Psa. 93:2)
The powerful Spirit of God is invoked in any difficult situation, praying, "Thy kingdom come, they will be done" and filling our life with praise.
"Your throne is established from that time". The notion that the advance of the kingdom "establishes" the throne of GOD must be better understood. It would be foolish to think that the human being could add or take away power or glory from the government of the kingdom of GOD. Equally foolish would be to ignore the responsibility that has been given to the redeemed. We should welcome the kingdom and confront situations on earth, inviting the powerful force of the Spirit of GOD to remove difficult or impossible circumstances in order to transform them. This is done through praise: "Give thanks [fill the situation with praise] in all [not "for" all], because this is the will of GOD for us in Christ Jesus" (I Thes. 5:18). Therefore, we invite the power of GOD's presence in every situation that we face. Let us pray, "Thy kingdom come, thy will be done here". Then, fill your life with praise and prepare a place for GOD's throne. Just as Gideon's trumpets (Judges 7:17-22) and Jehoshaphat's singers (II Chron. 20:20-22) confounded their enemies and opened a way for the victory that the LORD had promised, praise opens a way for the kingdom of GOD today.
36. Worship and praise (Rev. 1:5,6)
In the first lines of Revelation, John presents himself as a brother and companion in the struggle that we all face (v.9). His words "in the kingdom and in the patience of Jesus Christ" point to the double reality of the present triumph of the kingdom of Christ, and the continual presence of evil, which requires the church to struggle patiently for the kingdom to advance among and through us. By presenting the full panorama of prophecies about to be proclaimed, John covers two very important present truths: 1) We, the redeemed by Christ, are loved and have been washed of our sins: a present state (v.6). 2) We, through his glorious dominion, have been designated "kings and priests" to GOD: a present calling also. And thus, these two offices give a perspective about our authority and duty and how we can advance, as effectively as possible, the kingdom of GOD.
First, it is said of us that we are kings, in the sense that being under the King of kings integrates us into the new generation: The renewed, in whom GOD has delegated authority to extend and administer the powers of his kingdom. Of course, this implies faithfully testifying of the gospel, in the power of the Spirit and in loving service to mankind in the love of GOD. But it also supposes facing the dark powers of hell, persevering in prayer, and staying expectant of the miraculous works of GOD (II Cor. 10:3-5; Eph. 6:10-20; I Cor. 2:4). However, this authority fully exercises worship with the spirit of praise, when we exercise the office of "priests". Some translations say "a kingdom of priests", which emphasizes the fact that the government is effective only when the priestly mission is faithfully fulfilled. Worship is the foundation for the advance of the kingdom. The power of the believer before the throne of GOD, worshiping the Lamb and exalting his in the Holy Spirit, with praise, powerfully confounds the adversary. See Exodus 19:5-7 and Psalm 22:3.
37. Priority of worship (I Pet. 2:9)
The redeemed who worship are considered a "royal" priesthood. This passage is supported by GOD's calling to ancient Israel (see Exod. 19:5-7). Peter and John (Rev. 1:5,6) apply this truth to the New Testament believers. Thus, as happened with Israel, deliverance by means of the blood of the Lamb is only the beginning. According to the promise, their authority and position were realized while they fulfilled their priestly duty. True authority is always related to a walk in the ways of purity and perseverance in worship. The spirit of worship is essential for every advance of the kingdom. Exactly as ancient Israel could only take possession of the Promised Land battling to establish the legitimate worship of the LORD, thus will it also occur with the contemporary church. We experience the promised power by evangelistic work, and spiritual victories, only if we give priority to our worship of the living GOD and we grow in it. In this way, the power of the kingdom is kept free from contamination, the people of the kingdom keep humbly praising the King, and joyfully testify of his wonders. See Revelation 1:5,6.
38. The Old Testament: possession of the Kingdom (Dan. 7:21,22)
The prophecy of chapter seven of Daniel not only covers the spiritual struggle throughout the centuries between the first and second Coming of the Messiah, but uses two important terms to perceive the biblical truth about the Kingdom of GOD; "dominion" and "receive". "The dominion" from the Chaldean shelet, which means: "to rule, prevail and dominate", is in the hands of the human powers (verses 6,12) until the coming of the Son of Man, when he will take it into his hands forever (verses 13,14). But in the period between the first and second coming of the Messiah, a struggle is initiated. In this period the saints "receive" (from the Chaldean chacan, which means "to sustain or occupy") the kingdom. This indicates a process of prolonged struggles while the redeemed (the "saints") "possess" what they have "received" (v.18). The panorama is presented thus: 1) After judgment favors the saints (a prediction about the impact of the cross of Christ, which is pending, human redemption as well as the restitution of their dominion under GOD), a long struggle begins. 2) This struggle is described as the time when the saints enter in to possess the kingdom. They battle against sinister adversaries and experience a series of victories and apparent defeats (v.25). The prophecy reveals the present age of the kingdom, in which a constant struggle develops; with one victory after another for the Church. But its final triumph awaits the return of Christ.
This prophecy also puts in the balance the question of divine sovereignty and human responsibility. 1) The sovereignty of GOD achieves the fundamental victory (v.22) and wins the decisive triumph on the cross, which allows the saints to receive the kingdom. 2) GOD entrusts the responsibility of this struggle to his own, to possess the kingdom in the midst of a battle against the adversary. But, occasionally, the saints suffer apparent defeats (v.26). 3) Nevertheless, they approach victory while they advance toward the "judgment" (verses 22,26) and seize the dominions controlled by evil. They seize the dominion from the infernal powers and continue in war until the Son of Man is seated upon his throne (verses 14,27).
The prophetic systems differ about how and when these words are fulfilled in the calendar of the history of the Church, because the passage leads to different schemes of interpretation, each one of which proposes a different chronology. But the fundamental fact remains: a prolonged struggle between "the saints" and the power of evil in the world, each believer claiming a firm position in the midst of a series of partial victories and transitory defeats. The consummation of the final triumph anticipates the coming of Christ. Meanwhile, "we receive" the kingdom and pursue victories for our King, thanks to his power, achieving intermittent victories, all based "on the righteousness" dispensed through the cross. See Revelation 12:10,11.
39. New Testament: The War of the Ages (Rev. 12:10,11)
John's prophecy in chapter 12 transmits the same essential message that Daniel 7 gives; the principal difference between the two resides in the fact that John wrote after the first coming, the victorious death, resurrection and ascension of Christ (v.5). Verses 1-17 relate: 1) the continual war upon the earth (v.9); 2) the victory of the redeemed because "the kingdom" has come (v.10); 3) the double truth that their victories often cost their martyrdom (v.11); and 4) the reason for their triumph: the cross ("the blood of the Lamb") and the authority of the Word of GOD ("the word of their testimony", v.12). Several systems of interpretation underline this at different moments within redemptive history. The mixed premillennialist, amillennialist, and postmillennialist viewpoints , have frequently divided the Church, rather that provide a common base for each group to approach the other, although in actuality, we all confront a common adversary (v.9). In view of the fact that no scheme of interpretation can be verified before Christ comes, we would be wise if we embrace the cross as our salvation and as our source for achieving victory. Thus we will enter confidently into the conflict, knowing that we will triumph, even when the temporary circumstances make us fall back. In times of tribulation it won't make any difference who was "correct" or not, but it will only matter that we are on the side of the Messiah in this spiritual struggle of the ages.
This text refers to two indisputable facts: 1) the kingdom of GOD has already established the triumph over the Serpent (verses 9,10); 2) even those engaged in the conflict in the name of the Lamb, sometimes are overcome by death (v.11). Our perspective receives strength and equilibrium. The presence of the kingdom in our time calls each believer to a responsible spiritual battle and a sure victory. And, nevertheless, at the same time, the evil struggle to survive; already moribund, the threatening serpent is reinforced. Thus our temporal situation is often difficult and we are involved in a fiery and sometimes painful struggle, that seems to end in an undetermined draw with out enemy. But this will last a "short time", until, finally, the kingdom to come (v.10) becomes the fulfilled kingdom (Rev. 19-22). We confidently wage the battle, with our sight on that day of his final kingdom, and the certainty that the Holy Spirit prepares us now for the victories of the future kingdom. See Daniel 7:21,22.
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