THE KINGDOM OF GOD

Jesus never explained the meaning of the expression kingdom of God, probably because it was a familiar topic for those who were listening to him. Lets see first what the OT says about it.

I. THE KINGDOM OF GOD IN THE OLD TESTAMENT

The expression kingdom of God appears mainly in the last books of the OT and not very often: Tobit 13:1; Psalm 145:11-13; 2Chronicles 13:8; Daniel 2:44; 3:100; 7:27; Wisdom 10:10. In the other books, the writers use different ways to talk about the same reality. 1.1. GOD REIGNS GOD IS KING God reigns or God is king was a common title during the time of the monarchy, especially when thinking of David, the greatest king of Israel. David, 10th century B.C., had many victories in the battlefield, liberated the country from their enemies, and made it strong. He brought security, justice, and peace all over the country. Because of him, the Israelites used the same image to talk about God. According to this title, God is not a warrior king, but a peaceful and powerful king who will establishes his kingdom in the world. He will bring unity, freedom, peace, and justice to a world destroyed by wars, hatred, and injustices. They do not know when this will happen, but his kingdom is close at hand. It will also be universal: all the nations will be part of it. Reading the book of Psalms, we see that the Israelites often prayed for the coming of Gods kingdom, especially in times of war or when their kings were wicked. Some of the books of the OT reveal that this kingdom will be established by God himself, while other books say that He will choose a mediator, called the Messiah, to do it for him. Both ideas are different, but also complementary. 1.2. THE MESSIANIC KINGDOM The idea of God reigning through a representative is parallel to the idea of God reigning himself. The oldest text about this is Nathans oracle to David: I shall make his royal throne secure for ever. I shall be a father to him and he a son to me. Your dynasty and your sovereignty will ever stand firm before me and your throne will be for ever secure (2 Sam 7:13-14.16). This is what we called royal

Messiah. The king will be Gods instrument to fulfill his plans of justice and salvation. Since the kings that came after David were unfaithful and disobedient to God, the attention was put on a future king, the ideal king who would bring peace, harmony, and justice to the people of Israel and to the other nations. See Jeremiah 23:5-6: Look, the days are coming, Yahweh declares, when I shall raise an upright Branch of David; he will reign as king and be wise, doing what is just and upright in the country. In his days Judah will triumph and Israel will live in safety. And this is the name he will be called, Yahweh is our saving justice. This double line of God-king and Messiah-king will be unified in Jesus of Nazareth. He is at the same time God and man; he inaugurates and offers the kingdom; he sends and is sent; a person through whom God acts and a person who acts out of his own power; a person who brings peace and justice and at the same time he himself is peace and justice. 1.3. THE NATURE OF THE KINGDOM OF GOD Gods own kingship (or through the Messiah) appears in three areas: the cosmos, the nations, and Israel. God rules over all the created realities (clouds, rain, thunder, wind, the universe, etc.). There is order everywhere and the evil forces obey his divine plans. There is harmony among all the beings of the world. God imposes his rule over nations, kings, and peoples. For example: the Pharaoh of Egypt is angry because God is giving him orders through Moses (let my people go, says God), but in the end he is forced to obey Gods wishes. The same thing happened to the kings of Assyria and Babylon. Gods kingship is never of dominion over mankind, but in favor of mankind: it is a symbol of liberation for the weak and the poor; and Israel is normally the weakest country. God makes a covenant with them and these are the terms: God helps, guides, protects, and gathers; the people must put their faith in him and follow his commandments. Gods love for Israel is the symbol of his love for the rest of the nations: He wants his kingdom to be universal and eternal.

II. THE KINGDOM OF GOD IN MARKS GOSPEL

2.1. GENERAL VIEW The majority of the scholars agree that the central teaching of Jesus in Marks gospel is the Kingdom of God. This expression appears 14 times 2

in the gospel: 1:15; 4:11.26.30; 9:1.47; 10:14.15.23.24.25; 12:34; 14:25; 15:43. A. First part of the gospel (1:14-8:26) Mark 1:14-15: After John had been arrested, Jesus went into Galilee. There he proclaimed the gospel from God saying, the time is fulfilled, and the kingdom of God is close at hand. Repent, and believe the gospel. This is a summary of Jesus activity: a) the message of the gospel: the Kingdom of God is at hand; e) Requirements: Repentance and faith. These are the first words of Jesus in the gospel; his first action is the calling the first four disciples (1:16-20). Mark 4:10-12: When he was alone, the Twelve, together with the others who formed his company, asked what the parables meant. He told them, to you is granted the secret of the Kingdom of God, but to those who are outside everything comes in parables, so that they may look and look, but never perceive; listen and listen, but never understand; to avoid changing their ways and being healed. Mark placed this text strategically after the parable of the sower (4:3-9) and before the explanation of its meaning (4:14-20). INSIDE (disciples) vs. OUTSIDE (crowds): The disciples understand the secret of the Kingdom because they live with Jesus and accept his words. The crowds find the parables impossible to understand. What is the secret of the Kingdom about? It is necessary to become disciples of Jesus in order to comprehend the kingdom of God.

Mark 4:26: He also said: This is what the kingdom of God is like The parable of the seed that grows of itself (4:26-29): the emphasis is on the process of growth which is a mystery and cannot be controlled by the sower. By scattering the seed over the land, the sower puts all his confidence and trust in the seed, knowing that its growth does not depend on him. The same happens with the kingdom: God makes it grow mysteriously without human help.

Mark 4:30: He also said: What can we say that the kingdom is like?

The parable of the mustard seed (4:30-32): it emphasizes the disproportion between the beginning (the smallest seed on earth) and the end (the biggest bush). It is apparently insignificant at first, but really efficient at the end. The same happens with the kingdom of God.

B. Second part of the gospel (8:27-16:8) Mark 9:1: And he said: In truth I tell you, there are some standing here who will not taste death before they see the kingdom of God come with power. It is a verse-bridge: it closes the story about the conditions for becoming followers of Jesus (8:34-38) and opens the transfiguration story (9:2-10). This difficult expression is directed to the disciples, but the crowd could be also included. It seems to be connected with the story of the transfiguration where Peter, James, and John were given the chance to experience Gods glory and power. This experience was a small taste or preview for the disciples of the power of the kingdom in the present time, but its true power will only be revealed at the end of time (parousia).

Mark 9:47-48: And if your eye should be your downfall, tear it out; it is better for you to enter into the kingdom of God with one eye, than to have two eyes and be thrown into hell where their worm will never die nor their fire be put out. Who is Jesus referring to? What kind of sin is Jesus talking about here? It refers to the followers of Jesus who scandalize the little believers (children or those with a weak faith) with their bad behavior and example. These believers must put an end to their sinful life if they want to enter the kingdom and avoid a great punishment. In this verse, to enter into the kingdom of God is the same as to enter into (eternal) life (see 9:43.45). Therefore, Jesus is talking about the kingdom as a future reality that we can reach through personal commitment (sacrifice and effort) during the present life.

Mark 10:14-15: But when Jesus saw this he was indignant and said to them: let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. In truth I tell you,

anyone who does not welcome the kingdom of God like a little child will never enter it. Jesus blessing of children (10:13-16). In Israel, children occupied the lowest level in society: they were useless, fragile, and depended on their parents for everything. This could be the reason for the disciples to scold them or their parents. However, Jesus sees things differently and put children as examples for those who want to enter the kingdom of God. What does become like children mean? It means to be innocent, simple, humble, and to abandon themselves in Gods hands. Being like children promotes the ideas of fraternity, equality, and service; but it rejects the ideas of power and dominion over others. The kingdom is a community where everybody is welcomed and nobody has the power to exclude others. In this new family, everybody is equal and the children become the models and examples to imitate for the rest. The kingdom is a present reality that could be accepted or rejected; it is a free and personal option. The children are the teachers because they put their trust and confidence in God, their only hope and salvation.

Mark 10:23.24.25: Jesus said to his disciples: how hard it is for those who have riches to enter the kingdom of God! The disciples were astounded by these words, but Jesus insisted: my children, he said to them, how hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for someone rich to enter the kingdom of God. This passage shows Jesus conclusions after the story of the rich man who was deeply attached to his possessions (10:17-22). He was not willing to take the next step into his spiritual development: to sell everything, give the money to the poor, and follow Jesus. That was too much for him! In this text inherit eternal life (10:17) is the same as enter the kingdom of God. Jesus emphasizes the dangers of riches and how difficult is for the rich to enter the kingdom (the proverb of the needle and the camel shows this difficulty with irony). Why is it difficult for rich people to enter the kingdom? They have their own god: riches and possessions. They do not need God in their lives. Besides, they are not willing to share and be equal with others (children, poor, and humble).

Mark 12:34: Jesus, seeing how wisely he had spoken, said: You (a scribe) are not far from the kingdom of God. And after that no one dared to question him any more. The story of the Greatest Commandment (12:28-34). The scribe agrees completely with Jesus answer to his question: there is nothing greater than loving God with all the heart and your neighbor as yourself; not event the burnt offerings and sacrifices in the Temple. The scribes response shows that he understands and lives according to this teaching of Jesus and, therefore, is very close to the kingdom of God However, if wants to enter it, he must make a personal decision: Joining Jesus by becoming a disciple.

Mark 14:25: In truth I tell you, I shall never drink wine any more until the day I drink the new wine in the kingdom of God. This verse is part of the Last Supper story (14:22-26), which precedes Jesus agony at Gethsemane, betrayal, and arrest. This prophetic saying emphasizes that this is the last time Jesus will drink wine on earth (his death is close); next time, after the resurrection, he will drink it again in the kingdom (the messianic banquet of heaven).

Mark 15:43: There came Joseph of Arimathaea, a prominent member of the Council, who himself lived in the hope of seeing the kingdom of God, and he boldly went to Pilate and asked for the body of Jesus. Joseph of Arimathaea asked Pilate to let him bury Jesus body. He took a huge risk asking because he could be considered an accomplice of Jesus. Why? Because he was also waiting for the kingdom of God to come, which means, he was a sympathizer of Jesus movement, but not a disciple yet. 2.2. WHAT IS THE KINGDOM OF GOD? From the previous section, we realized that Jesus often preached about the Kingdom of God, but he never explained its meaning. He probably thought that his audience was familiar with the expression. In fact, saying kingdom of God (basileia tou theou) is the same as saying God reigns or God is king. At Jesus time, the people of Israel believed that the kingdom of God would come through a powerful and saving action of God, the Almighty; it would happened in an instant. He would use his power to

destroy Satan and the wicked people; at the same time, he would create a new world for the just and faithful. Jesus did not share the ideas of his countrymen and changed radically the sense of the kingdom. In Jesus view, God, the one who is beginning to reign on earth, is a Father who uses his power to reveal the essence of his fatherhood. As every father, he also has a son (Jesus) and wants to create a world of sons and daughters: those who freely accept this new relationship and salvation. Since people are sinners, Gods first action must be to forgive their sins and transform their hearts, so that they may become his sons and daughters and, consequently, brothers and sisters in his new family (his holy nation). This new view was hard to understand for the people of Israel, especially because they had been taught a different one. According to their perspective, Jesus should bring fire from heaven to destroy the sinners; instead, he offers them Gods forgiveness, eats with them, and calls them to follow him. His attitude wants to achieve the transformation and salvation of the whole person by freeing him/her from ignorance, oppression, suffering, death, and Satan, the ultimate cause of all evil. That is why Jesus exorcises the possessed by evil spirits, heals the sick, and resurrect the dead. The kingdom of God is a present (1:15) and future reality (9:43.45.47; 10:15.23.25.30; 14:25). It is already present in the person and preaching of Jesus (kairos = time of salvation), but it will be completed in the future, at the end of time (parousia). Both realities, present and future, are closely related and mysterious as well (4:30-32; 10:14f). At the beginning it will be very small, like a seed, but little by little it will grow bigger and become stronger. In the future, it will be fulfilled with the second coming of Jesus (parousia). Between the present and the future we have the Eucharist, sign of the present kingdom and pledge of the future kingdom (14:22-25). The kingdom of God is not a place, certainly is not heaven, but a mysterious state of being at this point in time, because it is an interaction with God that can only be obtained through conversion and faith. Consequently, to be in Gods kingdom means that men and women can enjoy his holy and loving presence in their lives as their Father, the giver of freedom and salvation. 2.3. WHO ARE THE AGENTS OF THE KINGDOM? The agents of the kingdom are God and Jesus. They offer it to every human being as a free gift that can be accepted or rejected.

GOD, THE FATHER. He is the main character. The formula kingdom of God itself indicates that God is the subject who fulfills this action: reign or show his sovereignty. He promised it (1:14), reveals it (4:11), makes it grow (4:26-29), and uses it according to his will (10:40). JESUS. All his public activity is oriented to the preaching of the kingdom: Jesus is the herald who proclaims it with words and actions. He is also the Messiah who realizes the kingdom in his own person: to welcome Jesus is to accept the kingdom (1:15). 2.4. WHAT ARE THE SIGNS OF THE KINGDOM?

Jesus, during his public activity, revealed the presence of the kingdom of God in the world with words and actions. These are the main signs of the kingdom: a) the miracles; b) the parables; c) the meals with sinners and the forgiveness of sins; d) the stories of vocation. a) The miracles. Normally we distinguish four different types of miracles: 1) exorcisms; 2) healings; 3) resurrections; 4) miracles over nature. The exorcisms (1:23-27; 3:23-27; 5:1-20; 9:14-29) show that Jesus, the Messiah, can defeat Satan and his demons, the ultimate cause of all evil in the world. The presence of the kingdom of God on earth brings protection against the attacks of the devil and confirms his total destruction. Jesus began this fight and his followers must continue it in order to reach the final victory that will happen with the second coming of Jesus (parousia). The healings (1:29-31.40-45; 2:1-12; 3:1-6; 5:25-34; 7:2430.31-37; 8:22-26; 10:46-52) show that the kingdom seeks the destruction of all forms of sickness and suffering. The resurrections (5:21-24.35-43) are signs that the kingdom is stronger than death. The miracles over nature (4:35-41; 6:30;44; 6:45-52; 8:1-9) reveal that Jesus is the Lord of the creation and that the kingdom will create a new world. Jesus also appears as the Good Shepherd who gathers and feeds his new people.

b) The parables (Mark 4) reveal the hidden message of the kingdom of God. The nature and reality of the kingdom is an incomprehensible mystery for those outside (the crowd), but for Jesus disciples it is easy to understand because they believe in Jesus and he explains everything to them. The kingdom of God looks very small at the beginning, but it grows little by little until it becomes an amazing tree: It is God who makes it grow. c) The meals with sinners and the forgiveness of sins (2:1-12; 2:13-17) show that the kingdom of God is opened to everyone who wants to accept it by repenting from their sins and transforming their live style. God offers them the chance to change their sinful hearts and become a new and loving person (rebirth). d) The stories of vocation (1:16-20; 2:13-14; 3:13-19) show that kingdom creates a new fraternity around Jesus. The disciples are the new Israel who believes in Gods word and follows his commandments. 2.5. WHO ARE THE RECIPIENTS OF THE KINGDOM? Although Jesus especially announced the kingdom of God for the people of Israel, there is no doubt that it is opened to all those who accept God as their Lord and follow his will. Everyone is welcomed, Jews and gentiles alike. They will become Gods new family and the seed of a just society for a new humanity. However, not everybody will accept the gift of the kingdom of God. It will be easily accepted by those who have experienced Gods love and forgiveness in their lives: sick people, possessed by demons, tax collectors, sinners, gentiles, women, children These people really need God in their lives and put all their confidence in him: he is their only hope and salvation. However, the kingdom will be rejected by the powerful, the rich, and the religious authorities. They have their own powerful gods (money) who provide the security they need.

2.6. WHAT ARE THE REQUIREMENTS FOR ENTERING THE KINGDOM?

Even though the kingdom of God is a free gift for everyone who wants to enter it, people still must collaborate by following a number of requirements: a. Repent and believe in the gospel (1:15). This is the first step for entering the kingdom. What does repentance and faith mean here? - Repentance (metanoia) means to recognize my own misery and begin a radical transformation of mentality and a complete change in the direction of my life (rebirth). See everything with the eyes of Jesus. This change will affect all the sectors of the human life: private and public, individual and communitarian. - Faith means putting my trust and confidence in God. He is the reason of the change in life style; I should put my life in his hands; surrender to him. This trust will bring me to believe in the good news that Jesus proclaims: the kingdom of God. b. Become followers of Jesus: Discipleship (1:16-20). This is the second step for entering the kingdom. Those who put their faith in God, they know that he is the loving and merciful Father of Jesus; therefore, he is our father too. He wants us to follow Jesus, his only son, so that we may enter into his kingdom and share it with others. By becoming disciples of Jesus, we also become members of Gods new family. Therefore, all the members of the family are brothers and sisters who live in fraternity and equality. c. Disciples on the way to the cross and the resurrection. We must follow the path of the cross if we want to understand the true meaning of discipleship and the greatness of Jesus mission. According to this view, we must do everything in our power to help this new family of disciples to grow stronger and avoid whatever could make it grow weaker. What should we do? - Become like children: simplicity and abandonment in Gods hands (10:15f); - Be generous: share the riches with others (10:21); - Serve others (10:43f). What should we avoid? - Scandalizing those with a weak and poor faith (9:47-48); - The desire for riches and possessions (10:23f); 10

- The desire of power and authority (9:33-36; 10:4145).

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