Kingship of God (religious concept)
The Kingship of God is a religious concept primarily associated with the monotheistic traditions of Judaism, Christianity, and Islam. It emphasizes God's role as a sovereign leader, often depicted through imagery of thrones and royal authority in sacred texts. In Hebrew scriptures, terms associated with royalty describe God as a protector and judge, illustrating His ultimate power over creation. The Christian New Testament frequently references the "Kingdom of God" and "Kingdom of Heaven," suggesting a future time when God’s reign will manifest on Earth, as envisioned in the teachings of Jesus. Similarly, Islamic texts allude to God's dominion over the heavens and the earth, although they do not explicitly use the term "Kingdom of God." Interpretations of the Kingship of God vary among scholars, with some viewing it as a present reality, while others see it as a future promise contingent upon divine timing. Overall, the concept reflects deep theological significance across these faiths, emphasizing God's authority and the aspiration for a divine order in human existence.
Kingship of God (religious concept)
While many cultures considered their god to be like a king, or their king to be a god, the concept of the Kingship of God generally is used in regard to the monotheistic God of the Jewish, Christian, and Islamic traditions. Referenced in both the Hebrew Bible and Christian New Testament, and alluded to in the Muslim Qur'an, the concept refers to God's place as an enthroned leader. Instead of the actual phrase "Kingship of God," the sacred texts are more likely to use phrases such as "Kingdom of God," "Kingdom of Heaven," or to refer to God as being on his throne or as being king.
In Hebrew Tradition
A number of Hebrew texts refer to God as a king or use terms normally associated with royalty, such as thrones, majesty, and scepter, to refer to God. For example, the first book of Kings refers to the throne of God, as do several of the books of the prophets (such as Isaiah, Ezekiel, and Daniel), and the book of Psalms. Imagery referring to God's power and authority—such as lightning, thunder and earthquakes accompanying his appearance—echoes that used in many mythological traditions, but with an added dimension: God is able to control all these powers of nature because he made them. The overall portrayal of God in the texts is as a leader, a protector, and a judge, all attributes of a king, but with the ultimate and almighty power of having created the people he leads and everything around them.
God as portrayed in the Old Testament Psalms as so all powerful that heaven and earth themselves proclaim his power and glory. For example, Psalm 19 begins with "The heavens declare the glory of God, and the firmament shows his handiwork," (NRSV translation).
To the ancient Jewish people, the Israelites, God was their leader in both a religious and a political sense—providing guidance and direction for both their religious and everyday lives—and he was an eternal king. Psalm 9 states, "But the LORD is enthroned forever; he has set up this throne for judgment. It is he who rules the world with righteousness; he judges the peoples with equity."(NRSV translation)
In Christian Tradition
The texts of the Christian New Testament contain frequent references to the "Kingdom of God," the similar phrase "Kingdom of Heaven," and to "God's Kingdom." For example, the prayer known as the Lord's Prayer, derived from words Jesus Christ taught his disciples (Matthew 6:9-13 and Luke 11:1-13) and addressed directly to God, includes the phrase "thy Kingdom come," or "your Kingdom come," depending on the translation. The Jewish people of the first century who heard Jesus say these words would have seen them as an extension of the covenantal promises God made to the Israelites to give them a Messiah, an anointed one, and to bring God's kingdom to fruition on Earth.
The Jewish people most likely interpreted this as meaning a literal kingdom, a time when God would rule as an earthly king does, when the spiritual rules God's people lived by would trump the rules of the physical world and all things on Earth would be as God desired them. Christ spoke often of a time when Earth and its leadership would be reformed into God's Kingdom, offering parables to explain what this would be like. While many of his references were vague and unclear (something scholars believe was deliberate, and not the result of cultural or translation issues), Christ's references did make it clear to his followers that the Kingdom of God was real, that he was part of it, and that it would drastically change things from the way the world knew them. While his descriptions of this Kingdom were not clear, Christ described it as a very desirable thing, likening it to a treasure or pearl of great worth (Matthew 13:44). He urged his followers to seek after the Kingdom, promising that it would provide for all their needs (Matthew 6:33).
In Islamic Tradition
As a faith that considers Abraham a founding father in the same way as Judaism and Christianity, the Islamic tradition also mentions a kingdom associated with God, referencing "the kingdom of the heavens and the earth." However, the term "Kingdom of God" and other similar terms do not appear in the sacred texts of the Muslim faith as they do in Hebrew and Christian texts.
Overall Concept
The Kingdom of God as reflected in the sacred texts of the Jewish and Christian faiths has been debated by scholars for millennia. Some consider this belief as having present-day implications for the faithful, interpreting the life, death, and resurrection of Jesus as being the starting point for a new Kingdom of God that extends into a future point yet to be determined. Others see this Kingdom as a future event, something that will begin at a point that God determines, and perhaps initiated by the return of Jesus in visible form on Earth. Still others say the Kingdom already exists, but that those on Earth are not yet part of it.
Bibliography
Berkhof, Louis. Manual of Christian Doctrine. 2nd ed. Grand Rapids, MI: Christian Liberty Press, 2003. 83. Print.
Collins, John J. Introduction to the Hebrew Bible. Minneapolis, MN: Fortress, 2004. 464-5. Print.
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Flanders, Henry Jackson Jr., Robert Wilson Crapps, and David Anthony Smith. People of the Covenant: An Introduction to the Hebrew Bible. 4th ed. New York: Oxford University Press, 1996. 282-4. Print.
Horton, David. The Portable Seminary. Minneapolis, MN: Bethany House, 2006. 545, 554-5. Print.
MacCulloch, Diarmaid. Christianity: The First Three Thousand Years. New York: Penguin, 2009. 86-90. Print.
Thomas, Owen C. and Ellen K. Wondra. Introduction to Theology. 3rd ed. New York: Morehouse, 2002. 231-2. Print.