Thy Kingdom
Come
Kim Riddlebarger
The second petition of our Lord's Prayer is a simple and
yet dramatic one: 'Thy Kingdom come.' Our Lord tells us that
we are to pray that God's kingdom (literally, God's rule,
or reign) come in some sense in which God's kingdom is not
already present. Here we catch a glimpse of one of the most
important, though difficult, concepts in all of scripture,
and that is the kingdom of God and the relationship that
this divine kingdom has to both the present course of human
history and to our Lord's return in the future. The tension
between the present and the future aspects of the kingdom
of God is described by Reformed theologians as the tension
between the 'already,' that is, the present aspects of the
kingdom of God, and the 'not-yet,' of the future aspects
of that same kingdom.
It should come as no surprise that a Christian's particular
view of endtimes and the return of our Lord Jesus
Christ will have a dramatic effect upon how they understand
the
relationship between the present reality of the kingdom
of God and their own involvement in the world around them.
Indeed,
a Christian's view of end times will dramatically color
their understanding of our Lord's words, 'Thy kingdom come.'
A
Christian, for example, who adopts a pessimistic view of
the world's future, and who sees the world as merely the
stage for the outbreak of end-times apostasy within the
church, the rise of Antichrist, and a tremendous increase
in evil
as predicted in holy scripture, will very naturally tend
to view the world around them as an evil place, simply
awaiting judgment and destruction. The world and the unbelievers
who
inhabit it will ultimately be destroyed, because the world
and the people in it are evil. In this pessimistic scenario,
the kingdom of God, if seen as present in this age in any
sense, has virtually no impact upon the decline of world
conditions, and has virtually no function in restraining
the rising tide of evil. Many Christians would argue, therefore,
that the kingdom of God must be an entirely future reality
and is not present now in any sense. And so, when our Lord
prays 'thy kingdom come' he is asking that we pray that
his kingdom, which is not a p[resent reality, come in its
fullness
at some point yet ahead in the future.
Those influenced by dispensationalism, with its untenable
doctrine of a pre-tribulational rapture, anticipate the removal
of believers from the earth before the great seven-year tribulation
period supposedly begins. In this scheme, the primary focus
of the church's involvement in the world shifts to evangelism,
since the world will soon be subject to tremendous evil due
to the rise of Antichrist and the bowl and trumpet judgments
of the Apocalypse. The church's mission is that of Noah?to
rescue as many lost souls as possible from the coming end
and their ultimate destruction. Implicit within this system
are depreciated roles assigned for ecological stewardship,
reform of injustice in society, political involvement, as
well as a marked diminishing of the doctrine of calling,
or vocation, which is each individual's divinely assigned
role in fulfilling their God-given mandate to produce Christian
culture through one's job, family life, and other such 'secular'
activity. Instead, high value is assigned to 'full-time Christian
service,' and other such tasks specifically oriented towards
evangelism, and the creation of a Christian sub-culture designed
to insulate Christians from the increasing worldliness and
evil associated with the impending end.
Dispensationalists argue that when Jesus came in his first
advent he brought to the Jews an 'offer' of the kingdom,
which the Jews subsequently rejected. Jesus, having his plans
frustrated by the sovereignty of man then withdrew his offer
of the kingdom until such time as God will remove believing
Gentiles from the earth in the rapture. The kingdom of God
has been withdrawn and its arrival awaits our Lord's return.
The millennial age, set up on earth after the return of Christ
will see the kingdom of God manifest in its fullness, as
Jesus physically rules the nations with a rod of iron. Thus,
the kingdom of God has little or nothing to do with the present
age. Instead, the kingdom is often seen as arriving in its
fullness in the millennial age, and our Lord's instructions
focus entirely upon the kingdom which has been withdrawn
coming back in fullness in the future.
On the other hand, those Christians who view the world more
optimistically, often tend to see the world itself as the
theater of God's redemptive activity, which accordingly extends
to all spheres of life, including political, cultural, and
social arenas. Involvement in Christianizing the world before
Christ returns as the primary mission of the church and the
hallmark of true piety. Therefore, the present reality and
advance of the kingdom of God is often identified with the
task of transforming a given culture, society, or nation.
Transformation of the world through vocation, cultural engagement,
and political activism is often identified as 'kingdom work'
by those who see the kingdom of God in this manner.
Though historically present in American Evangelicalism in
its more optimistic periods, the recent Evangelical fascination
with the eschatology of postmillennialism comes at a time
when many Evangelicals are increasingly pessimistic about
the future. This is especially true after the election of
Bill Clinton, whose victory was seen as a resounding defeat
for the Christian right. Ironically, many who eschew the
postmillennial label for the more widely accepted premillennialism
of American fundamentalism, nevertheless, are functionally
postmillennial in their view of the kingdom of God. When
seen from this perspective, a Christian's involvement in
this world is championed as the distinctly churchly and Christian
activity. The goal is the complete Christianization of civil
government, culture and society in general, and the means
is any and all available to the Christian, whether that be
the political, cultural, economic, or even religious. Various
evils in society, such as pornography, abortion on demand,
and the like, are to be rooted out at every possible turn.
The church should use every possible means to accomplish
these ends, extending all the way from the pacifist approach
of simple prayer vigils to the more militant approach of
physically obstructing entrances to abortion clinics. The
Kingdom of God is advanced through the church's 'kingdom
activity' here on this earth.
The primary focus of such an eschatological viewpoint is
upon the moral improvement of the world in anticipation of
Christ's return. Since our Lord's coming may or may not be
imminent in this scheme, those holding to this optimistic
view will ask themselves, 'To what kind of a world, and a
moral mess will our Lord return?' 'Have we really done all
that we can do?' 'How do we build the kingdom of God on this
earth?' 'Can our own efforts usher in our Lord's return?'
And so, when our Lord instructs us to pray, 'Thy kingdom
come,' the focus is upon the triumph of Christ's kingdom,
now, in this age, over all forces that oppose it.
The optimistic and pessimistic tendencies are present in
modern American Evangelicalism. And quite surprisingly, they
both views seem to exist simultaneously in many circles,
even though the contradictions inherent within these two
views create an almost intolerable tension. But since when
was doctrinal clarity and precision a mark of the American
Evangelical? Thus, many of God's people are forced to live
on the mixed diet of conflicting sermons focusing on the
rapture and an escape from it all on one Sunday, and then
hearing that we must take Washington, DC back from the 'Hollywood
types' the next. In either case, what happens to the meaning
of our Lord's words 'thy kingdom come'? The meaning of the
text gets pushed into the background.
Clearly, there is a great deal that rings true about both
of these views. But there is also something definitely
amiss about them as well. How can I deny the present reality
of
the kingdom of God, as the dispensationalists so easily
do, when the scriptures clearly teach the present reality
of
that kingdom (Mt. 3:2; Mk. 1:15; with Lk. 11:20 and Mt.
12:28)? On the other hand, I find myself asking just exactly
whose
kingdom is this that we are talking about? In the Lord's
prayer, we need to recall, Jesus prays that his Father's
kingdom come. This kingdom, we are told elsewhere, is not
visible and is entirely within us (Lk. 17:2021). What
is my role as an individual believer, and how does the
church's corporate role as the body of Christ relate to
this kingdom?
For the scriptures also declare that this kingdom is not
political. In fact, we are told that this kingdom is not
even of this world (Jn. 18:36). It is a kingdom that is
not a matter of 'eating and drinking, but of righteousness
and
joy in the Holy Spirit' (Rom. 14:17). Therefore, such a
kingdom will not have a flag, an address, or a world headquarters.
In addition, how am I to deal with the fact that both Paul
(2 Thes. 2) and John (Rev. 20) anticipate a great rebellion
and cataclysmic upheaval of evil and apostasy immediately
before the return of Christ to judge the world? Christians
have thought long and hard about these questions, and the
answer is to be found, in part, by returning to the historic
and biblical eschatology of Protestant orthodoxy.
One helpful aspect of this historic eschatology (sometimes
known as amillennialism, or 'present millennialism') is
the distinction made between the doctrines of redemption
and
creation. Simply stated, the doctrine of creation tells
us that the world as created by God was good. It was the
Fall
of Adam that subjected the world to futility (Rom. 8:20),
and in fact, one of the great promises that Paul sets out
in Romans 8 is that the world itself will someday be redeemed
at Christ's return to earth (8:21). Therefore, it must
be pointed out that the world has evil in it due to the
fact
that sinful men and women walk about upon it, and not because
the material world itself is evil. The language in scripture
concerning the coming destruction of the world is always
connected to express declarations that the world will be
re-created in a 'new' heaven and earth (2 Pt. 3:1013).
Therefore, Christians should see those aspects of the doctrine
of creation, such as universal human dignity (because God
has created all men and women in His image), involvement
in civil affairs, the institution of marriage and the sanctity
of the family, the need for ecological stewardship of the
earth's natural resources and beauty, the importance of calling
and vocation, and the creation of culture as parts of the
doctrine of creation, not redemption, and therefore, as being
good in and of themselves.
A Christian's concerted involvement in all of these vital
activities is good and necessary. Thus, the Christian along
with the rest of humanity should not hate the world but instead,
love the world and strive to participate in creation to the
fullest. We must remember that a primary aspect of eschatological
expectation is that God Himself will redeem and restore the
world, an expectation which is to give the Christian hope
that one day all will be right. There is biblical optimism
on this point, regarding a Christian's participation in that
which belongs to the doctrine of creation. But since the
focus here is on creation, we must be careful not to confuse
if with the kingdom of God which is expressly related to
redemption.
There is another aspect of biblical data and historic eschatology
that is also extremely important to keep in view. Christians
know that an historical Fall did take place in an historical
individual named Adam who represented all of humanity. And
thus, a Christian must see the world as fallen in Adam. There
is truly a biblical pessimism about the world associated
with the reality and gravity of sin. Weeds grow in gardens
where they once did not. Sweat forms on the brow where it
once did not. Women travail in giving birth, when they once
did not. There will be wars and rumors of wars. Loved ones
will perish without Christ.
Christians must realize that there is great evil residing
deep in every human heart, and that because of this fact,
the creation itself is said to be subject to frustration.
Things do not work as they should. There is death, sin, and
material decay everywhere. Therefore, there is the constant
need to work to restrain the evil in the human heart, to
work to restore what is in a continual state of decay, and
to constantly work to undo the great injustice that exists
in society because of fallen human nature. Thus, Christians
are not only to engage in such 'churchly' tasks as evangelism,
but they are also to function as 'salt' and 'light' in the
restraint of evil by fulfilling their roles assigned them
through the doctrine of creation.
And yet, the Christian need not ultimately be a pessimist,
even if he is pessimistic about human nature; for paradoxically,
they know that this battle, however hard and justly they
fight against evil, cannot be won, and will not be won until
Jesus Christ Himself returns to earth to raise his own from
the dead, and to restore all things. There is no doubt that
Jesus Christ is coming again and he will restore all things
when he does return. The final outcome of human history is
therefore, quite secure, and there is no need to be an eschatological
pessimist, even if one is realistic about sin and the human
condition. His kingdom will come as this petition in the
Lord's Prayer is answered eith an awesome finality! God will
redeem his people, and therefore, this kingdom of God must
be seen as a present reality, advancing through the spiritual
ministry of Christ's church through the ministry of Word
and Sacrament.
But the Scriptures also exhort Christians to be in the world,
and yet not of the world. There is the sense in which we
must see ourselves as pilgrims, awaiting the summing up of
all things in Jesus Christ. Our ultimate home is to be the
new heavens and the new earth, and not in the earthly existence
that we now know. One reason for this focus is that the creation
itself is not to be worshipped, for it testifies to the God
who made it. And even in its fallen condition the world bears
compelling testimony to the fact that a day is coming when
God will come in Jesus Christ to restore all things. Thus
we must operate under the correct biblical assumptions?that
our involvement as Christians in this world really matters;
and therefore, in a sense we are to be optimistic about our
duties as Christians.
But we must also be realistic, for all of our efforts cannot
ultimately usher in the kingdom of God and a new and redeemed
earth. The scriptures assign this role to the Creator at
his return. Therefore, we must be careful not to identify
our ultimate commitment to this world and the evil that resides
within its inhabitants. These things will perish. Nevertheless,
God has decreed that our involvement in this world and our
prayers on its behalf really do make this life a bit better
in the meantime by restraining evil and serving as the means
God uses to bring redemption in the midst of increasing evil.
From our perspective, our involvement does change things.
We can participate in the evangelism of the world.
On a limited scale we can see injustice remedied, the homeless
fed and clothed, and the rape of the earth undone while we
await our Lord's return. For where the redemptive kingdom
advances, God's people will function as 'salt and light'
in the secular world around them. Thus, there is a realistic
appraisal of the world and the human condition, and hope
that our efforts do make a difference based upon the knowledge
that our Lord will come back to set all things right.
God's Kingdom Will Come!
Another vital aspect of historic eschatology relates to
our understanding of the nature of the kingdom of God.
We must
be clear that the kingdom we pray to come is not ours,
nor brought by our efforts. It is God's rule, or reign,
to which
we refer when we speak of the 'kingdom of God.' It is something
that God extends, God brings, and God controls. Yet God
is pleased to use us, his people, in the process of the
unrelenting
advance of His kingdom. Thus, this kingdom cannot be seen
as a geo-political or national entity (such as the nation-state
of Israel, or even our own America), nor as a material
one such as a place or building, nor as a particular ministry
or denomination. But let us not lose sight of the rest
of
the biblical data which declares this kingdom as a real
and powerful kingdom, ultimately conquering all of God's
enemies
in the appointed time (1 Cor. 15:2328).
Christians must balance this tension between the all-conquering
kingdom on the one hand, and evil (constantly increasing
before the end) on the other. One way in which the historic
eschatology of the Reformation has done this is with the
helpful motif of the 'already' and the 'not-yet.' The scriptures
declare that the kingdom has come. We live in the light of
its benefits. That is, we possess the 'already' elements
of this kingdom. It is advancing unceasingly even now. We
participate in the advance of the kingdom of God through
all of our 'spiritual' activity.
But this kingdom is a spiritual kingdom, and it does not
occupy any specific geographical location, nor does it take
visible form. Its advance is directly connected to the ministry
of the Word and Sacrament in and through Christ's church.
And the very nature of this kingdom and its constant advance
is to provoke the ever-present evil in the world to violent
wrath. Physical evil has not yet been fully destroyed, as
it will be when our Lord returns to this earth to judge the
quick and the dead. Thus, there is a sense in which we eagerly
await the coming of our Lord to finally put an end to evil
and human suffering, to create the new heavens and earth,
and to raise up our mortal bodies for glorious ones as our
Lord possessed in His resurrection. This is what is known
as the 'not-yet'?that for which we eagerly wait.
This is why our Lord expressly instructed us to pray 'thy
kingdom come, thy will be done.' For it is not until Christ
returns and His kingdom is visible in His physical reign
on His redeemed heaven and earth, when every tear has been
wiped away and there is no night, that our work and involvement
as Christians in service to our Master and His kingdom
will finally cease and we will enter into the eternal Sabbath
rest, of which we have had but a taste in this life.§
Author
Dr. Kim Riddlebarger is a graduate of California
State University in Fullerton (B.A.), Westminster Theological
Seminary in California (M.A.R.), and Fuller Theological Seminary
(Ph.D.). Kim has contributed chapters to books such as Power
Religion: The Selling Out of the Evangelical Church, Roman
Catholicism: Evangelical Protestants Analyze What Unites & Divides
Us, and Christ The Lord: The Reformation & Lordship Salvation,
and is currently the pastor of Christ Reformed Church in
Anaheim, California
