JUBILEE MEMORIAL BIBLE COLLEGE

Paper Presentation on
Kingdom of God

Submitted to
Rev. Lalboy Haokip

In Partial Fulfilment of the

Submitted By
Anish Kumar D. and Jerry Mathew Saji
M.Div. II

Submitted On
August 6th, 2024
TABLE OF CONTENTS
Introduction
1. General concept of the Kingdom of God in the Synoptic Gospels
1.1. Kingdom of God in Matthew
1.2. Kingdom of God in Mark
1.3. Kingdom of God in Luke
2. Theological implications
2.1. Already
2.2. Not Yet
2.3. Kingdom as a Present Reality
Evaluation
Conclusion
Bibliography

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Introduction
The “Kingdom of God” is a central theme in the Synoptic Gospels of Matthew, Mark, and
Luke. It signifies God’s reign brought to earth through Jesus Christ, challenging existing
societal norms and values. This presentation will explore how each Gospel presents this
theme and its theological implications, highlighting the call for repentance, faith, and the
transformative power of God’s kingdom. Through Jesus’ teachings and actions, the Gospels
reveal a vision of divine authority marked by justice, love, and sacrificial service.
1. General concept of the Kingdom of God in the Synoptic Gospels
The Synoptic Gospels contain 76 different kingdom sayings or 103, including the parallels.
The first mention of ‘kingdom’ by Jesus is found in Matthew 3:2, Mark 1:15, and Luke 4:43 1
respectively. This idea can be found in implicit sayings, teachings and parables by Jesus; in
Matthew alone, the kingdom idea is indicated at least 50 times.2
It is not controversial to say that the Kingdom is of central importance in the synoptic Gospel
accounts of the ministry of Jesus. The frequent references to the kingdom are of a highly
varied character. At times, Jesus spoke of a Kingdom that was to come in the near future (Mk.
1:15; Lk. 21:31), when God’s rule would break in on the world (Mt. 24:32). He also referred
to the Kingdom in the present (Mt.12:28; Lk. 17:20).3
A key aspect of his teaching on the Kingdom is the many parable of Jesus on this subject. The
claims of Jesus that he was bringing the Kingdom near through his miracles, his promises,
and his very person, were claims that demanded explanation. 4 Thus, the “secret” of the
Kingdom of God and the significance of what transpired in the ministry of Jesus, were
unfolded through the use of parables (Mk. 4:11). Jesus used vivid and contemporary imagery
in these elaborations on the Kingdom, such that the listener was persuaded by the impact of
the images.5
1.1. Kingdom of God in Matthew
The Gospel of Matthew focuses on the “Kingdom of Heaven,” which serves as a
synonym for the “Kingdom of God.” This terminology is used to respect Jewish customs that
avoided pronouncing the divine name. Matthew emphasizes that Jesus is a descendant of
David, fulfilling Old Testament prophecies about the coming king. The genealogy at the
beginning of the gospel establishes this royal lineage, and the visit of the wise men highlights
1
All scripture portions used in this paper are from ESV.
2
C.C. Caragounis, “Kingdom of God,” DJG 1:425-426.
3
B. Klappert, “King, Kingdom,” NIDNTT 2:382.
4
Leonard Goppelt, Theology of the New Testament, Vol. 1, John E. Alsup and Jurgen Roloff ed.,
(Grand Rapids: William B. Eerdmans, 1981), 64.
5
Goppelt, Theology of the New Testament, 67.

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Jesus’ recognition as the “king of Jews.” Jesus demonstrates his authority through teachings,
miracles, and the forgiveness of sins, asserting his divine privilege.6
Matthew illustrates that the kingdom is not limited to the Jewish people, instead, it is open to
all nations. The Great Commission at the end of the Gospel commands the disciples to make
disciples of all nations, emphasizing the universal nature of the kingdom. Christ’s teachings
often contrast with Jewish beliefs, particularly regarding the nature of the kingdom. He lays
down laws for his subjects, focusing on love, obedience, and the moral conduct expected of
them. Matthew records these teachings with clarity, ensuring that the laws of the kingdom are
well understood. The kingdom is described as gradually growing and extending until its final
consummation. While the Jews anticipated an immediate display of power, Jesus teaches that
such glory will be revealed at the end of the age. The final judgment will involve the
resurrection of both the righteous and the wicked, with angels separating the just from the
unjust, culminating in the establishment of a kingdom that includes only loyal subjects, free
from evil.7
Matthew’s Gospel presents a comprehensive view of the kingdom of heaven, detailing its
ruler, subjects, laws, and ultimate fulfilment. The teachings of Jesus challenge existing Jewish
expectations and broaden the understanding of who can be part of God’s kingdom,
emphasizing love, obedience, and the eventual triumph of good over evil.
1.2. Kingdom of God in Mark
The term “kingdom” appears twenty times in Mark, primarily as “kingdom of God” (14
occurrences) and about other kingdoms. The term “king” (basileus) is used twelve times,
often about Herod and in the context of Jesus’ trial, where he is ironically referred to as “King
of the Jews.” Mark 1:15 establishes the arrival of God’s kingdom with Jesus, signalling a
transformative “revolution” that fulfils Old Testament prophecies of peace and justice. Jesus’
ministry reveals the nature of God’s kingship, calling for belief and repentance as a response
to the kingdom’s nearness. The Gospel emphasizes that Jesus alone articulates the “kingdom
of God,” demonstrating its characteristics through his actions, teachings, and the inversion of
societal norms.8
The kingdom represents a divine intervention that challenges existing human systems and
values, prioritising love for God and neighbour. The appropriate human response involves
trust and repentance, as exemplified by the calling of the first disciples who abandoned their
6
Thomas J. Ramsdell, “The Kingdom of Heaven in the Gospel of Matthew,” TBW 4, no. 2 (1894):
124 – 129.
7
Ramsdell, “The Kingdom of Heaven,” 129 – 133.
8
Joel B. Green, “ Kingdom of God /Heaven,” DJG 2:475.

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lives to follow Jesus. Ultimately, the passion narrative underscores the kingdom’s radical
nature, where Jesus’ suffering and death reveal the true essence of God’s reign through
sacrificial service.9
Therefore, In Mark’s Gospel, the “kingdom of God” is a central theme that signifies the
transformative reign of God initiated through Jesus Christ. It challenges conventional values
and societal norms, calling for a radical response of trust and repentance from its followers.
Ultimately, the kingdom is characterized by its divine nature, as revealed through Jesus’
ministry, suffering, and sacrificial death, which redefine power and authority in the context of
God’s restorative plan for humanity.
1.3. Kingdom of God in Luke
In the Gospel of Luke, the word “kingdom” appears 46 times, indicating that Luke uses a
variety of terms related to the concept of God’s kingdom. While Matthew mentions the
kingdom more often, Luke’s vocabulary is broader, including references to kings and rulers.
Luke is particularly interested in how power is used and shared, which he sees as a key part
of understanding God’s kingdom. Jesus’ message about the kingdom is central to his ministry,
and he emphasizes that he was sent to share the good news of God’s kingdom with everyone,
not just a select few. The “good news” of God’s kingdom is closely linked to Jesus being a
king and fulfilling promises made in the Old Testament. This good news includes healing,
helping the poor, and freeing those who are oppressed, such as the blind and the enslaved.
Jesus’ announcement of the kingdom comes in a context of opposition, as he faces challenges
from worldly powers and evil forces. The kingdom of God is different from earthly
kingdoms, which are often influenced by the devil.10
God’s kingdom is demonstrated through Jesus’ ability to heal and cast out demons,
showcasing God’s power to liberate people from evil. Jesus’ actions and teachings reveal that
he is the king and that his mission is to bring God’s kingdom to people. He tells the Pharisees
that God’s kingdom is already among them, but they do not see it, highlighting the need for
faith to recognize God’s rule in the world. The kingdom of God often turns worldly
expectations upside down, as it is said to belong to the poor and children, with the humble
being lifted up. Jesus frequently shares meals with outcasts, like tax collectors and sinners,
illustrating that the kingdom is inclusive. Luke emphasizes that the focus should not be on
who gets a seat at the table but on who we invite to share meals with us. While Jesus does not
directly challenge the Roman government, he critiques its ways of power. He promotes a

9
Green, “Kingdom of God/ Heaven,” 2:476.
10
Green, “Kingdom of God/ Heaven,” 2:476 – 477.

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different kind of politics based on helping the poor and sharing good news, rather than
seeking power for its own sake.11
In summary, Luke’s Gospel presents the kingdom of God as a powerful, inclusive, and
transformative reality that challenges societal norms and emphasizes care for the
marginalized.
2. Theological implications
The theological exploration of the Kingdom of God explores its illogical nature,
challenging customs and social values. It emphasizes the Kingdom’s demand for human
response to divine initiative, ethical implications, and the need for a rational theology. It
integrates biblical exegesis with practical applications, providing a rich framework for
understanding its transformative power.12
2.1 Already
Jesus taught that the Kingdom of Heaven is real. Jesus’ ministry was to heal the sick,
heal demons, raise the dead, and feed the hungry. It is about the beginning, meaning and end
of the world. God’s power rests in Jesus. The Kingdom of God in the Gospels requires a
person with special abilities. It refers to dynamic power or authority, including effective
declaration and demonstration. The Kingdom rejects and abolishes accepted social values that
require faith and repentance. A small kingdom that poses a direct challenge to world values.
Jesus gave us new lessons about wealth and power, binding kingdoms and laws to love your
neighbour, even the borders of a nation. He healed the sick, freed the demon-possessed,
purified the lepers, and healed the sorrowful. Through Jesus preaching the Kingdom,
demonstrating His power, and calling disciples, a nation was created.13
2.2 Not yet
Jesus used future language as well as present language, but the Kingdom is there, but not
in absolute power. People will reject it and they will reject it because a lot of things were
done through the ministry of Jesus and people will not care. The age before the Kingdom is a
time of mercy, where everyone is expected to love and forgive their enemies because God in
His sovereignty is willing to forgive them through His Servant Jesus. Jesus did less because
some people did not care, said the wrong thing, or rejected His disciples outright. A parable
presents a new force at work in the world, asking the audience to engage with what is being
discussed. The weakness of the kingdom in this age ends at the cross, where all can be saved

11
Green, “Kingdom of God/ Heaven,” 2:477 – 479.
12
Graham Cray, A Theology of the Kingdom, SJ 5, No. 4 (1988): 24.
13
Cray, Theology of the Kingdom, 24 – 25.

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and the power of the kingdom is revealed. Concluding the work of discipleship hope is to
open repentance and forgiveness to all, establishing the Year of Mercy until “the next year”
becomes the “first year” (1 Corinthians 1, 15:20, 28).14
2.3 Kingdom as a present reality
Jesus announced that the kingdom of God had come. It had come because He, the King,
had come! The kingdom of God also comes when the power of God is manifested today
through people being saved, delivered, healed, and baptized in the Holy Spirit. We can help
advance the kingdom of God by imitating the ministry of Jesus. We should minister in the
Spirit’s power just as He did. Although the Kingdom has come in reality, it has not come in
all of its fullness. That will only happen when Jesus comes again and sets up His Kingdom on
earth.15
Evaluation
In the Synoptic Gospels (Matthew, Mark, and Luke), the concept of the “Kingdom of God”
serves as a foundational theme, representing the sovereign rule of God through Jesus. This
profound concept calls upon individuals to live a life marked by ethical behaviour,
emphasizing the principles of justice, mercy, and love. Moreover, it underscores the ultimate
authority of God over human systems and offers both a present and future vision of hope,
characterized by peace and justice. Jesus’ teachings and actions vividly illuminate the values
of the Kingdom, placing a strong emphasis on caring for the marginalized and advocating for
social justice. As a result, believers are strongly encouraged to embody and exemplify these
principles in their daily lives, serving as a reflection of God’s transformative and redemptive
rule on earth.
Conclusion
The Synoptic Gospels emphasize the Kingdom of God as central to Jesus’ teachings,
highlighting its transformative power and call for repentance and faith. In this paper, we try to
convey the different concepts of the Kingdom of God in synoptic Gospels and it was
explained in detail separately. And we try to portray the theological implications of the theme,
“Kingdom of God,” in three concepts like already, not yet and present reality.

14
Cray, Theology of the Kingdom, 25 – 27.
15
Denzil R. Miller, The Kingdom and the Power, (USA: AIA Publications, 1946), 37.

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Bibliography
Books
Goppelt, Leonard. Theology of the New Testament. Edited by John E. Alsup, Jurgen Roloff.
Grand Rapids: William B. Eerdmans, 1981.
Miller, Denzil R. The Kingdom and the Power. USA: AIA Publications, 1946.

Journals
Cray, Graham. “A Theology of the Kingdom.” SJ 5, No. 4 (1988): 24.
Ramsdell, Thomas J. “The Kingdom of Heaven in the Gospel of Matthew.” TBW 4, no. 2
(1894): 124 – 129.

Dictionaries
Caragounis, C.C. “Kingdom of God,” Pages 425 -426 in vol.1 of the Dictionary of Jesus and
the Gospels. Edited by Joel B. Green, Scot McKnight, and I. Howard Marshall.
England: InterVarsity Press, 1992.
Klappert, B. “King, Kingdom.” Page 382 in vol.2 of the New International Dictionary of
New Testament Theology. Edited by Colin Brown. Grand Rapids: Zondervan, 1986.
Green, Joel B. “ Kingdom of God /Heaven,” Pages 475 – 479 in vol.2 of the Dictionary of
Jesus and the Gospels. Edited by Joel B. Green, Jeannine K. Brown, and Nicholas
Perrin. England: InterVarsity Press, 2013.