“The Present and Future Kingdom”

Isaiah 65:17-25 and Luke 17:20-30

Pastor Deb Troester, STHPC, November 16, 2025

Most of us know the Lord’s Prayer by heart: “Our Father, who art in heaven, hallowed be Thy name, Thy Kingdom come, Thy will be done, on earth as it is in heaven.” We probably  learned these words as children. They are so familiar that we don’t even stop to ask what they really mean. The word “kingdom” sounds old-fashioned and quaint – today we mostly hear it in names such as the United Kingdom, or the Magic Kingdom. And if there is a kingdom, why isn’t there a queendom? Some consider “kingdom” a bit too patriarchal, and prefer the word “reign” or “dominion.” Some have even invented a new word: “Kin-dom” – to express that we are all “kin” – that is, all of us in God’s kingdom are family. The phrase “Kingdom of God” occurs mainly in the New Testament - over 120 times in the Gospels, counting its synonym the “Kingdom of Heaven.” This term is used only in Matthew out of consideration for his mainly Jewish audience,

which avoided saying God’s name out of reverence. But what exactly is this “kingdom of God”?

In Jesus’ day people were expecting an actual physical, political kingdom, in which the grandeur and glory of the days of King David and King Solomon would be restored. Yet, when Jesus was asked when the kingdom of God was coming, he answered, “The kingdom of God is not coming with things that can be observed, …for, in fact, the kingdom of God is among you.” Some translations say “within you.” Indeed, the Greek could be translated either way – within or among, and maybe both meanings are intended. In John 18, when Jesus appears before Pilate after his arrest, he says it even more plainly: “My kingdom does not belong to this world. If my kingdom belonged to this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.”

Early Christians shared this understanding, that God’s kingdom was a spiritual kingdom. Paul writes, “For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit” (Romans 14:17). By the 4th century, the Church Fathers taught that the Kingdom of God represents the Church and its faithful members. Augustine went further, identifying the Kingdom of God with the institutional Church, its hierarchy, sacraments, and laws. This view that God’s Kingdom and the Church were synonymous prevailed throughout the Middle Ages.

By the Reformation in the 16th century, ideas had evolved. Calvin saw the Kingdom of God as being wherever people submitted themselves to the reign of Jesus Christ. The Kingdom was not seen as an institution but as the rule of Christ in the hearts of people. In more modern times, theologians such as Walter Rauschenbusch and Juergen Moltman have identified the Kingdom of God with the progression of justice here on this earth. Nowadays there are many interpretations of “Kingdom of God.” Church historian R. T. France writes, “Some scholars see it as a Christian lifestyle, some as a method of world evangelization, some as the rediscovery of charismatic gifts, others say it is a future apocalyptic event.

Dr. France concludes, “the Kingdom of God is often interpreted in many ways to fit the theological agenda of those interpreting it.” No wonder we are confused! 

Yet, if we look at the Bible, we can draw at least a few conclusions. First of all, in the Old Testament, the exact phrase “Kingdom of God” is not used, even though God’s sovereignty is acknowledged throughout the Hebrew scriptures in phrases such as Hezekiah’s prayer in 1 Kings 19: “You are the God, You alone, of all the kingdoms of the earth. You have made heaven and earth,” or in King Jehoshaphat’s prayer in 2 Chronicles 20 – You didn’t know there was someone in the Bible actually named Jehoshaphat, did you? –  He prayed, “O Lord, God of our ancestors, are you not God in heaven? Do you not rule over all the kingdoms of the nations? In your hand are power and might, so that no one is able to withstand you.”

         Some of the prophets, such as Isaiah, foretell a time when God will create a new heavens and a new earth, where, "The wolf and the lamb shall feed together; the lion shall eat straw like the ox, …

They shall not hurt or destroy on all my holy mountain.” So the idea of a new heaven and earth, where God would be sovereign and peace would prevail, is a part of ancient Israel’s religious tradition, which Christians have also inherited.

         In the New Testament, the coming of the “Kingdom of God” was an essential part of Christ’s message. In Mark Chapter 1, before Jesus even called the first disciples, he proclaimed, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the good news.” In the Sermon on the Mount, Jesus says, “But seek first the kingdom of  God and his righteousness, and all these things will be given to you as well.” Many of his parables are about the Kingdom of God.

One of the most fascinating things I found out about this phrase is that the word “Kingdom” in Greek, βασιλεια, is the same word translated “empire” elsewhere – as in Empire of Rome. Thus, the “Kingdom of God” is in some way set up in opposition to the “Kingdom of Rome.” How are these two kingdoms opposed? Does God’s kingdom offer an alternative view of life?

The Roman Empire was violent - it gained territory by war and kept its subjects in line by threat of punishment, even by torture and death, such as crucifixion. Of course, Christians have sometimes acted violently, for example the Crusades, but contrast this with the teachings of Jesus: “blessed are the peacemakers, for they shall be called the children of God,” “turn the other cheek,” “Love your enemies and pray for those that persecute you.” He did not resist arrest and crucifixion, even telling Peter to put away his sword, saying “for all who take the sword will die by the sword.”

For the first three centuries of Christianity, it was a pacifist religion. Christians refused military service and if a soldier converted, he left the Roman army. St. Martin of Tours was one such convert. Robert Ellsberg, in his book All Saints, writes: “On a cold winter day Martin encountered a shivering beggar, dressed in rags, begging for alms. Having no money to offer, Martin removed his own cloak. With his sword he cut the garment in two, giving one piece to the beggar and wrapping himself in the remaining half.

That night he dreamed he saw Jesus wearing that part of the cloak he had given away. The next morning he resolved to be baptized.” Requesting a discharge from the army, he said, “I am a soldier of Christ and it is not lawful for me to fight.” Martin’s feast day is November 11. Throughout the middle ages, many peace treaties were signed on this day, in his honor. That is how we came to celebrate November 11 as Armistice Day, and now Veterans’ Day.

Not only was the Roman Empire known for its violence and subjugation of peoples by war, it was also highly stratified, with the wealthy and powerful on top, starting with the emperor, down to the slaves on the bottom, with everyone else knowing their place – whether military, merchant, farmer, or worker. Economic exploitation was a part of this system – those on the bottom paid taxes to support the ruling class’s extravagant lifestyle and military exploits.

Contrast this with the kingdom Jesus proclaims. At the outset of his ministry, in the synagogue at Nazareth, he claims the words of Isaiah as his own:

“The Spirit of the Lord is upon me,
    because he has anointed me
        to bring good news to the poor.
He has sent me to proclaim release to the captives
    and recovery of sight to the blind,
        to set free those who are oppressed,
19 to proclaim the year of the Lord’s favor.”

In the sermon on the mount, Christ teaches, “Blessed are the meek, for they shall inherit the earth.” At another time he said, “How hard it will be for those who have wealth to enter the kingdom of God!... It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” Early Christians adopted Jesus’ stance in that they all worshiped together, rich and poor, slave and free, even eating together, as we read in Acts. They made sure to distribute food to widows, and those who owned property would sometimes sell it and give it to the apostles to care for those in need. As for social stratification, Paul wrote to the Galatians: “As many of you as were baptized into Christ have clothed yourselves with Christ.

There is no longer Jew or Greek; there is no longer slave or free; there is no longer male and female, for all of you are one in Christ Jesus.”

It is clear that the Kingdom of God is not the Kingdom of Caesar, nor of any other earthly kingdom or empire. So what is it? Putting it all together, we see that the Kingdom of God is indeed here, among us, as Jesus proclaimed. The Kingdom is made up of those of us who have committed our lives to following Jesus – together we are like a mustard seed, starting out small, yet growing into a tree big enough for birds to come and build their nests. We are like the salt that ancient people used to keep food from spoiling – small and hardly noticeable, but preserving what is good. We are to be like a lamp on a lampstand, letting our light shine before others, so that they may see our good works and give glory to our Father in heaven. So yes, the Kingdom of God is already among us, and within us.

But the Kingdom of God is also coming – someday it will appear to everyone, suddenly and unmistakably, “as the lightning flashes and lights up the sky from one side to the other.”

All will see the Second Coming of Jesus Christ, the new heavens and the new earth. 

Like the peaceful kingdom described in Isaiah, God’s kingdom is a place of peace and harmony, where everyone lives a full life, everyone has a home to live in and food to eat. This is God’s vision for humanity. God promises it will be fulfilled someday, but in the meantime, it is up to us to work together with God to make our present world more like God’s kingdom that we pray will come. Let us pray:

God, we give thanks for the privilege to work in your world.
Grant us the strength to labor for what is right, just, and fair.
Grant us the wisdom to speak out for those who are enslaved, mistreated, oppressed, and exploited.
Grant us the ability to break the chains of injustice and hear the voices of people long silenced.
We pray this day for the privilege to work in your world; may we make it better. May your Kingdom come, on earth as it is in heaven.
In Jesus name we pray. Amen.

Sermon ©Deborah Troester 2025