Tag Archives: kingdom of god

November 6, 2012

That’s My King

By David D. Flowers

Today is Election Day here in the United States of America. Every four years American citizens proudly cast their vote for a new president. It’s the day when Americans are encouraged to vote and believe that democracy is still working.

While I do believe that the original ideals of the founding fathers were some of the best the world has ever seen (though far from being anything closely resembling a “Christian” nation), I have been thoroughly convinced that this country was bought and paid for a long time ago by powerful people who now control the direction of the state.

If you don’t believe me, just take a look at the major campaign contributors for both presidential candidates. That’s not conspiracy stuff… it’s right in front of us if we’ll rise above the racket and political banter.

For those that have been following me here at the blog or at Facebook and Twitter, you know that I have what I believe to be a healthy suspicion of all worldly kingdoms. I believe that Jesus very intentionally rejected the avenues of political power to bring the Kingdom of God (John 18:36).

The Kingdom of God is not of this world, but it is for this world.

You may choose to vote today, but you need to remember that there is nothing distinctively Kingdom about it. The issues of politics are so complex and complicated, while being filled with lies, corruption, and greedy men, that you should never label your way of voting as “Christian” or your candidate as the “clear” choice for the country.

The kingdoms of the world have been hijacked by the prince of the power of the air. We’re promised that Jesus will soon crush Satan under his feet and establish a Kingdom that will never end (Rom 16:20; Dan 7:14). This is the Kingdom of which we’ve been called to build.

This should serve as a reminder to us that we have been called to be Christ in our own communities through the methods that Jesus himself laid down for us. Real change happens on the local level by the church being the hands and feet of Jesus through creative Gospel living.

When the church is being the church, she is not preoccupied with politics. She discovers that real lasting change happens another way. And it doesn’t look like legislating sin or using power-over people to enforce morality.

“I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior…”   1 Timothy 2:1-3 (NIV)

If the government asks for your opinion every four years and you can give it in good conscience, then by all means vote. But do so under no illusions that you’re doing the pure work of Kingdom building.

If you get a tingly feeling or sense some level of euphoria after voting, you may need to rethink where you’ve placed your hope and trust. This also includes you proudly sporting your voting banners and pictures.

Think about what you’re doing. Does it look like Jesus in the world?

We have a King whose Kingdom is present in this world, though not fully known in the earth. You and I have been called to make it known and further it in the way of Jesus. Are we doing that calvary-style?

If you’re a Christian, remember your King today. Rejoice in the reality that he is ruling from heaven and will soon bring heaven and earth together.

Put your hope and trust in Jesus, and say with me, “That’s My King!”

Why do you think that evangelicals have become so entangled in politics today? How has political involvement distorted the Gospel of the Kingdom that Jesus proclaimed? What does “King of Kings” mean to you? What encourages you most about the message of Jesus in this video?

D.D. Flowers, 2012.

11 Comments   |  tags: , , , , , , , , | posted in Christology, Deeper Christian Life, Faith & Politics, Theology

November 2, 2012

The Rapture Fallacy

By David D. Flowers

If you have been following my posts here at the blog, you know that last month I began addressing “rapture” theology that has permeated American evangelicalism over the last century.

I’m confronting rapture theology head on because I think it has obstructed the gospel of the Kingdom that Christ proclaimed. In fact, it distorts the unique Christian hope, thereby influencing the way in which we evangelicals think and live in the world today.

I do affirm the orthodox teaching of the church that there will be a literal return of Christ. It completely bewilders me how anyone could deny this essential doctrine of the early church (Matt 24:36-42; Mk 13:26-37; Phil 3:20; 1 Thess 4:13-18; 2 Peter 3:8-10, Rev 22:20-21 etc.).

So while I do believe in the bodily return of Christ, I do not believe in the “dispensational” timetable of the end times—which has only recently (in the last century or so) been elaborately constructed by cutting and pasting verses together, and mishandling apocalyptic texts to promote something foreign to the NT apostolic hope for the future.

In the next few posts on this topic, I will deal with key “end times” verses that I believe have been mishandled, thus enabling the propagation of bad theology. This has major implications for our understanding and practice of the gospel, and our expectations for the future.

I have expressed here, here, and here that there are many good reasons to question the legitimacy of the popular Left Behind version of the future.

If you haven’t seen it already, please watch this short video on the history and influence of rapture theology in American evangelicalism.

The Situation & Context

I’ll go out on a limb here (though not a very long limb) and say that rapture theology is entirely based upon Paul’s words in 1 Thessalonians 4:16-17.

Let’s first begin with what I believe to be the foundation stone of this popular teaching. If we’re going to examine a verse or two of Scripture, it’s always best to read the surrounding verses in context. So, let’s do that first.

1 Thessalonians 4:13-18 (NIV) reads:

Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage one another with these words.

It should be understood that Paul is writing in response to the confusion among the believers in Thessalonica. They apparently were led to believe that Christians who had died before the return of Christ would miss out on the Kingdom being fully realized on the earth.

Paul is correcting their theology and assuring them in the hope that the “dead in Christ will rise first” (v.16).

The main point of this passage is that the dead will not miss out on the resurrection. They will participate in God’s final victory. They are not lost. Christ will raise them up on the last day.

Now let’s look at the metaphors Paul uses to paint an altogether familiar, albeit ancient picture of a king returning in victory as a conquering hero.

The “Rapture” Proof-Text

For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.  1 Thess 4:16-17

I will grant that it’s entirely understandable how, without any background knowledge of ancient literature and the common use of biblical metaphors, that a person could see a “rapture” idea.

But keep in mind, what may seem like a “plain” reading to our modern eyes, is not necessarily a plain reading to the ancient reader.

What did this imagery mean to Paul’s readers? The only way to get at Paul’s meaning is to recognize the metaphors he is using here.

You really need to have some knowledge of OT word pictures, first century ideas of imperial coronations (crowning of kings), and an awareness of second temple Judaism to understand the imagery Paul uses in this passage.

The church can’t be reminded enough that the Scripture is an ancient text that does often require help from trained individuals who have spent a great deal of their time studying the ancient literary and cultural context of the biblical world. Some have been trained better than others.

That isn’t to say that formal study guarantees correct interpretation. But it does mean that the ancient world is not the modern world. Therefore, an intimate knowledge of ancient literary genres and styles are necessary for getting closest to the original intent of the author.

Do you want someone performing open-heart surgery on you that has no real training and relies on the Holy Spirit’s guidance alone? Not very comforting is it? Let’s not set formal training up against the Spirit.

Mixing the Metaphors

The language of Jesus coming on clouds and everyone going up to meet him, should not be understood literally, but should instead be seen as a powerful image of divine kingship.

In the first century, kings would return to the city victorious from battle and be paraded back into his city.

You will recall that they actually did this to Jesus on Palm Sunday. The striking contrast is that Jesus was riding on a donkey, not a white horse; he didn’t have an army, only a hopeful crowd of peaceful followers and fans.

Now that’s saying something!

The trumpets blasting indicate a victorious procession and anthem upon Christ’s return (v. 16). The clouds should rightfully be understood as exalting Christ as divine. In both the Old and New Testaments the cloud(s) speak of divinity—God’s presence.

You see this with the cloud by day which led the Hebrews out of Egypt, the cloud on Mt. Sinai that surrounded Moses when receiving the Law, the clouds of the Son of Man in Dan 7:13, the cloud enveloping Jesus during his transfiguration, and now here with the return of Christ.

Jesus will literally “come down from heaven” (God’s space), not literally float down from cumulus clouds, but a hidden dimension altogether.

The purpose of the dead rising to “meet the Lord in the air” is to mix the metaphors (as it were) in presenting this picture of a divine king coming to his city and being paraded back (to earth in this case) by his people. It’s a beautiful image that ancient readers would have understood.

Christ’s return is literal, but the imagery being used is not to be taken literally.

The authors and readers of the NT would have understood this. They communicated great mysterious truths (especially future events) in this fashion and weren’t bothered by it like 21st century American Christians who tend to think that the literal reading is always the right one.

Rapture theology distorts this imagery by reading it literally and emphasizing the rapio (latin: “to be caught up”) in order to promote an escapist view of the future. The promise of the Lord has always been to renew this earth, not destroy it to steal us away somewhere else.

The imagery Paul is using here is consistent with the biblical covenants, promises, and hope for the future of God’s good world. This is what all Jews, including Jesus, were expecting. The Kingdom of God was going to come to earth in one cosmic event on the last day.

Meaning & Original Intent

Paul is meaning to say that Jesus (king) will return victorious, and like a king coming into his kingdom, we will usher him back to the city (earth) and reign with him forever. As he says, “So shall we be with the Lord forever.”

The literary context dictates these things.

Therefore, the original intent of human language, in the ancient situation and context, is what makes the difference here.

Unfortunately, ignorance of the metaphors and Paul’s deliberate use of over-the-top language in 1 Thess 4:16-17 is why most evangelicals react with such frustration at someone claiming that the literal reading is a mistake.

It has only been translated literally by those who are unfamiliar with the metaphor(s) in the text and by defenders of an escapist view of the future.

As I said before, learning and study is required in reading this ancient text. Meaning isn’t always floating on the surface. Sometimes you have to dig down deeper so you can appreciate the context, the language of the biblical writers, and their methods of communicating ideas.

Let’s be honest, many Christians don’t like to be reminded of that. I suppose this skepticism toward in-depth “Bible study” is born from sheer laziness, anti-intellectualism, or pure dogmatism and fundamentalism.

I’m not sure which.

Either way, we can do better. We must do better.

The Second Coming of Christ

How then do I envision Christ’s literal parousia (coming)? Honestly, I don’t know exactly. And I’m not too sure that the apostles knew either. I think that’s why they use metaphors to describe it.

They are essentially saying this:

“When Christ returns, it will be like a king returning from battle in triumph to his city. We will all go out to meet him and celebrate his arrival. Then at last we shall live with our king forever on the earth.”

Paul mixes the metaphors of clouds (divinity) and meeting in the air (exalted and caught between heaven and earth) for obvious reasons. This is no human king. This is the divine Son of Man (Dan 7:13).

Throw in the resurrection of the dead in this meeting of the Lord and you have a beautiful way of talking about something mysterious and unknown to any man on this planet. What a glorious sight soon to behold!

All of this is lost when you force a literal interpretation.

So, I’ll stick to the metaphors and imagine that whatever it’s going to be like, it will be greater than the metaphors themselves.

For no eye has seen nor ear has heard what the Lord has in mind for those who await his coming (1 Cor 2:9).

Therefore, I believe the NT only recognizes the imminent “second” return of the Lord Jesus to establish his Kingdom on the earth forever without end.

Based on this reading of the biblical text, I think we can safely say that you cannot build a rapture theology from 1 Thess 4:16-17.

D.D. Flowers, 2012.

Suggested Reading:

24 Comments   |  tags: , , , , , , , , , , , , , , , , | posted in Bible, Church, Eschatology, Theology

October 31, 2012

Empire: A Home For Demons

By David D. Flowers

I think there are some obvious reasons why American evangelicals have essentially ignored the politically subversive nature of the New Testament. If it weren’t being done in our churches, there would be no way to continue the quest for politics and also to follow the Jesus revealed in the Gospels.

In Luke 8:26-39, we read the Lucan account of the demonized man by the seashore. Like the temptations of Christ in Matthew 4:1-11, I believe this is yet another episode of Jesus’ encounter with evil that is typically read without any concern for its political ramifications.

Let’s look at the account again.

They sailed to the region of the Gerasenes, which is across the lake from Galilee. When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, “What do you want with me, Jesus, Son of the Most High God? I beg you, don’t torture me!” For Jesus had commanded the evil spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places. Jesus asked him, “What is your name?” “Legion,” he replied, because many demons had gone into him. And they begged him repeatedly not to order them to go into the Abyss. A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into them, and he gave them permission. When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned. 

The demons intentionally reveal themselves to be like 6,000 Roman soldiers (a “legion” at full-strength). “Legion” isn’t merely used to say, “There are lots of us, Jesus.” Instead, I’m persuaded to believe that Jesus casting out “Legion” is an indirect attack on Roman imperial power.

I’m not satisfied with the idea that this was just some random name this naked, demonized man came up with during his stay in the nearby tombs. The gospel writers either inserted “Legion” for literary effect, or it really happened this way. Think about it.

What happens after this exorcism? Jesus casts “Legion” into the pigs, an unclean animal according to the Hebrew Scriptures. Every Jewish reader would have picked up on this. The pigs then run into the sea. This reminds me of Pharaoh and his legions. They too were swallowed up in the sea.

In the book of Revelation, John alludes to OT verses and imagery throughout his vision. And it appears that he might even have in mind the episode with Jesus and “Legion” as he writes Revelation 19:19-21:

“Then I saw the beast and the kings of the earth and their armies gathered together to make war against the rider on the horse and his army.  But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur.  The rest of them were killed with the sword that came out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh.”  

John was exiled to the island of Patmos due to his radical views. And the only way to write a final word of encouragement to Christians with the vision he received was to write in code.

It was very appropriately done in apocalyptic fashion.

In the context of the first century, the “Beast” or “Babylon” is clearly a reference to Rome. I think further application has Rome representing the power of the kingdoms of the world in every generation. This “Beast” is cast into a sea of fire along with the rest of those who worship him.

“Fallen! Fallen is Babylon the Great!  She has become a home for demons… for all the nations have drunk the maddening wine of her adulteries… Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues; for her sins are piled up to heaven, and God has remembered her crimes.” Revelation 18:2-5

I encourage you to read all of Revelation 18. It has to be one of the most sobering chapters in all of Scripture. It stands as a warning to all empires, and to the church that lives in them during the present evil age.

Finally, let’s look at the rest of the story and find application for our own situation. Luke 8:34-39 reads as follows:

When those tending the pigs saw what had happened, they ran off, reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus’ feet, dressed and in his right mind; they were afraid. Those who had seen it told the people how the demon-possessed man had been cured. Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear.  

I think those who were fearful of Jesus’ actions were disturbed by the implications of this exorcism. This was not the work of a traveling magician. This is the rumored Messiah from Nazareth performing “signs and wonders” that rebuked the powers that be.

Jesus has given us the meaning behind his excorisms.

“But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you.”  Matthew 12:28

The casting out of “Legion” is a clear expression of Messianic opposition to all worldly kingdoms, especially that of empire. The Kingdom of God is arriving on the earth. Not even demonized men in caves can hide from it.

It’s time to connect the dots here.

Everyone in this account of the demoniac man understood the actions of Jesus. Have evangelicals embraced this story for what it might say to the American empire? Have we fully embraced the Kingdom of God with all of its meaning for our lives? I honestly don’t think we have.

Ask yourself, “What kind of people would fear Messiah Jesus?”

I submit to you that it’s those who have made their home in an empire intoxicated with the maddening wine of demons. It’s the lovers of empire that fear when they see that the Kingdom of God has come to town.

They are the ones who fear the loss of imperial comfort and prosperity—built on the backs of slaves, and maintained through lies, idolatry, greed, and violence. They scramble to hold onto this demonic deception.

Those who identify with Caesar are troubled. But we who belong to Christ ought not fear. For we have a better and lasting possession. King Jesus has promised to cast out empire from the earth—those kingdoms which are merely a demonic parody of the radical Kingdom of God.

Only then will the world know true justice, peace, and freedom.

This is a Kingdom that comes—indeed is already coming—which overcomes in Calvary-like living. It wins by dying, not by killing. It is not advanced through political agendas and power-over methods of coercion. Instead, it calls us to trust in power-under, not power-over.

Brothers and sisters, cast out the demons of empire by embracing the way of the cross. Christ calls us to live, love, bleed, bear, and forgive. And be willing to die for the beauty of the upside-down Kingdom.

Because resurrection belongs to those who choose the way of the Kingdom.

D.D. Flowers, 2012.

9 Comments   |  tags: , , , , , , , , , , , , , , | posted in Bible, Faith & Politics, Historical Jesus, Theology

October 24, 2012

Then the End Will Come

By David D. Flowers

And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.  Matthew 24:14 (NIV)

As far as I can tell, this is as close as Jesus comes to pinpointing the time of his return. The entire chapter of Matt 24 is Jesus responding to the question, “what will be the sign of your coming and of the end of the age” (v.3)? Jesus will list a number of different signs, but makes it clear that it’s ultimately the Father’s business as to when the Son of Man will return (v.36).

I think there is a great deal of confusion among evangelicals as to what the church should expect to happen before and leading up to Christ’s return. Much of this bewilderment concerning eschatology is due to sloppy hermeneutics and the propagation of bad theology.

While I’m not proposing that there isn’t any mystery surrounding the last things, I am saying that rapture theology has grossly distorted Jesus’ gospel message, and NT expectations of a hopeful future for the earth.

Let me break it down.

The “gospel of the kingdom” is not simply a message that Jesus will forgive your sins so that you don’t have to go to hell when you die. This is only part of the good news message, and even this bit is often distorted in the process of marketing the gospel to a consumer culture through fear mongering.

The gospel is frequently reduced down to personal salvation, with no understanding of what it means to be a disciple and a citizen of the Kingdom of God. I highly recommend Scot McKnight’s book The King Jesus Gospel.

The good news of the Kingdom goes beyond the message of Christ’s death on the cross for atonement of our sins (justification). It’s about new life in the here and now (sanctification), and it’s about the future resurrection of the dead along with the restoration of God’s good earth (glorification).

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away…” Rev 21:1

We are not bound for an eternity in heaven. Can we please stop saying this? Pop-culture Christianity is obsessed with heaven in neo-Gnostic fashion. What is going on? The apostolic hope was not life after death in heaven, but what N.T. Wright calls, “life after life-after-death.”

The NT is clear that we (believers) will be resurrected on the last day to inherit a renewed creation. This is never called heaven. It’s called the new heaven and earth, the New Jerusalem come to earth (Rev 21).

This is the Christian hope: resurrection of the dead and renewal of the earth.

The good news is about the Kingdom, the reign and rule of God on the earth. Jesus calls it the “gospel of the kingdom” because he envisions that his Father will bring heaven and earth together in a new reality of his perfect reign. And why wouldn’t he? Jesus prayed “your kingdom come… on earth as it is in heaven” (Matt 6:10).

This has always been the biblical expectation of the future (Isa 65:17). Israel expected God’s reign on the earth through Messiah (Dan 7:13-14). And the apostles believed that future had broke through into the present with Jesus of Nazareth. Jesus has inaugurated the Kingdom and will soon bring about its consummation in his parousia (coming).

Then he will sit on David’s throne forever (Isa 9:6-7).

We can see this coming together of heaven and earth in the resurrected body of Jesus. He was the firstborn of this new creation. His resurrection is the marriage of God’s space (heaven) and our space (earth). His glorified body resembles something of our present world, but it’s also something very different, i.e. the resurrected Jesus walked through walls!

The disciples couldn’t even find adequate words to describe the great mystery that had been revealed in Jesus Christ of Nazareth.

Rethinking the “Gospel of the Kingdom”

So, what is the gospel? It’s not about an escape from the world for a spiritual existence in white clouds with naked babies playing harps. It’s about God having his way in this world through his church, born out of his Son.

We will not be secretly whisked away to another planet on the other side of the cosmos. Some folks have flattened out the biblical metaphors and abused this apocalyptic vision. God will not literally destroy the earth; he will purify it with his holy fire and winnowing fork.

All those who reject the Kingdom now will not receive resurrection in their bodies for God’s resurrected world that is coming. They will be left outside the city that God will build (Rev 21:27).

Pay careful attention to this truth. It’s those who are righteous that are “left behind” (Matt 24:38-41). The wicked will not inherit the earth. They will be swept away in a flood of judgment.

The “gospel of the kingdom” is about all things being conformed to Christ (Rom 8:29). He is the second Adam, the true Israelite, the new human, and the image of God on the earth. The Lord desires that the image of his Son be reflected in all the earth. This means not only proclaiming a message about Christ, but living out the Kingdom and calling others to do the same.

This gospel of the Kingdom always looks like Jesus—loving, serving, suffering, dying, and rising for his neighbor and his enemies.

Therefore, the preaching of the good news is also action. It’s the manifestation of God’s good will upon the earth. When this is lived out through humans, it looks like Jesus among us.

This “gospel of the kingdom” will be known throughout the whole world before the end of the age—not the end of the space-time continuum. The NT speaks of the end of the present evil age that is marked by sin and death. It’s that age that will come to an end when the “gospel of the kingdom” is realized. The new “eternal” age is the world set to rights at last.

What then does this mean for the church?

It means that the Lord actually expects a great level of the Kingdom to be manifested on the earth through Christian living. He wants to work through free human agents that have surrendered to his will. He will not force himself upon this world. That’s not the way of Christ.

The God we see in Jesus invites us to his table. He calls us to do his work. He wants us to participate in God’s saving act of creation. He waits for a church that cries out for the Kingdom on behalf of the world. The nature of this future is open (to some extent) and full of possibilities!

Christ’s return is mysteriously bound up with our participation in the gospel of the Kingdom. Since the good news of the Kingdom is that God will restore the earth for his resurrected people, we know that our labor in the Lord is not in vain (1 Cor 15:58).

We are not tilling a garden today only for it to be paved over with concrete tomorrow. We are not working a field that will be burned up in a cosmic wildfire. What we do for Christ and his Kingdom is one more brick in the building he is erecting on this earth. It matters. It counts.

You matter. You count.

Dear brothers and sisters, let’s speed the coming of Christ (2 Pet 3:12) by proclaiming and acting out God’s beauty and justice on the earth through creative expressions of resurrected living.

Let us imagine what it would look like if God were running the show, and work out our salvation in hopeful expectation of a new world.

Until the whole earth cries out: “thy Kingdom come!”

D.D. Flowers, 2012.

16 Comments   |  tags: , , , , , , , , , , , , , , | posted in Bible, Church, Eschatology, Theology