This new kingdom appears to be going against the way the world works.
Establishing a kingdom is a loaded concept in first-century Israel, because it hints at the joyful history of the nation under its greatest king David, its subsequent fall into division, corruption and then two brutal periods of exile, and the current subjugation to the Roman Empire. Like many other oppressed peoples throughout human history, they longed for sovereignty, to be free of foreign control and reclaim the position of peace and abundance God had promised them. By the time Jesus came around, this hope had transformed into a clear, almost codified belief in their savior-king, the “messiah.”
Since the whole country was longing ardently for this coming deliverance, someone wandering around the countryside proclaiming that “the Kingdom is coming” was bound to cause a stir. Most people following Jesus had this expectation – crowds clamor around him, attempting to take him and crown him king over them (John 6:15). Even those closest to Jesus show a belief that he was going to reestablish the kingdom – even after his resurrection, the disciples asked with notable excitement: “Lord, is this the time when you will restore the kingdom to Israel?” (Acts 1:6).
It’s interesting that Jesus chose to emphasize and seemingly manipulate the hope of the people to gain a following. For people longing with all their hearts and souls on the vision of this reality, it seems almost cruel that Jesus would evoke this imagery and then never bring it into existence. I’m sure many people in that group felt deceived and disappointed that Jesus never went that way.
However, using this explicitly political image provides an important contrast between Jesus’ kingdom and world’s system of order and domination. During his trial before his crucifixion, Jesus explains to Pilate, “My kingdom is not of this world” (John 18:36). Jesus here emphasizes that this new reality doesn’t resemble the basic structure and pattern; instead of describing the kingdom as something heavenly, with little impact on the world, it instead engages and transforms the world’s order and structure. Therefore, Jesus’ new reality was a response to the oppression and injustice of Roman rule: a new way of living that affirmed justice, equality and goodness for all people.
Early Christians continued in this tension: they took political phrases and claims from the Roman Empire to describe Christ and the reality he has brought in. Therefore, much of early Christianity is establishing a new reality in conflict with the Roman order of oppression and subjugation.
- The word “Gospel” was originally a declaration of the good news of Augustus Caesar, a message brought from Rome to foreign peoples who then were forced to accept the Roman way of life.
- Caesar was, at other times, described as the “Savior of the world” who brought order to all existence.
- “Caesar is Lord” was a common declaration of allegiance required of subjected and oppressed peoples.
Therefore, when Paul refers to Jesus using these descriptions about Caesar, he’s not just describing God but instead describing how the Christian reality exists in contrast with the prevailing order of the day. He writes, “Our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ” (Php 3:20), declaring Jesus’ supremacy over Caesar and his new reality replaces the oppression and domination of Roman rule.
The kingdom of God, now placed in our hands, should continue this same role for our world today. It presents an alternate reality, a reordering of things that values love, compassion, and reconciliation over our dominating systems of today.
I believe the Kingdom of God still has this role of presenting a new reality in contrast to the way the world operates. But, Caesar’s long gone, and new systems of injustice and oppression have replaced him. What do they now look like? What should members of God’s kingdom be looking out against?
Posted by ericlange 
Posted by ericlange 
