The Joy of Finding the Kingdom

Aristarcus

The Aristarcus Project

2026

Copyright © 2026 by Aristarcus. All rights reserved.

Copyright

The Joy of Finding the Kingdom

Copyright © 2026 by Aristarcus

All rights reserved.

No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopying, recording, or otherwise—without prior written permission from the copyright holder, except for brief quotations used in reviews, articles, or scholarly citation.

Unless otherwise indicated, all Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. ESV Text Edition: 2025. Used by permission. All rights reserved.

Published by The Aristarcus Project

First edition, 2026

Cover design and artwork: The Aristarcus Project

This book is a work of biblical and theological inquiry. Unless otherwise identified, the interpretations and conclusions expressed are those of the author.

About the Aristarcus Project

The Aristarcus Project is a personal journey of inquiry into Scripture. It begins with questions arising from the biblical text—questions sometimes overlooked because the passages themselves have become familiar—and follows them through the wider witness of Scripture, the history of interpretation, and the existing body of biblical scholarship.

The project approaches Scripture as a coherent but demanding collection of texts shaped across many centuries. Its books attend to historical setting, literary context, theological development, and the connections between the Old and New Testaments. The aim is neither novelty for its own sake nor the defense of a predetermined theological system. It is to understand what the biblical writers were saying, how their testimony belongs within the larger scriptural story, and what that story continues to mean for Christian faith.

This inquiry takes place within the broad tradition of historic Christianity. The work of interpreters, historians, linguists, archaeologists, and biblical scholars is treated as a resource rather than an obstacle to faith. Their conclusions are neither uniform nor beyond question. Where interpretations differ, the project seeks to represent the principal positions fairly, examine their supporting evidence, and distinguish what the text clearly establishes from what remains open to debate.

The project’s name is drawn from Aristarchus, a companion of Paul who appears quietly at several points in the New Testament. He traveled with Paul, shared in his difficulties, and remained present without becoming the center of the story. His brief appearances suggest steadiness, companionship, and a willingness to continue along a demanding road. In a similar way, the project is less concerned with the author’s identity than with the questions being explored and the texts from which they arise.

At the heart of the Aristarcus Project is the conviction that careful study need not diminish faith. Questions examined honestly can expose assumptions, recover neglected dimensions of the biblical story, and deepen appreciation for Scripture’s coherence and continuing significance. Faith and inquiry need not stand as opposites. Faith may provide the confidence to ask difficult questions without fearing where responsible examination will lead.

Modern research tools have made biblical scholarship more accessible than at any previous time. The project uses these tools, including artificial intelligence, to assist with research, comparison, organization, drafting, and editorial review. They enable an independent student of Scripture to engage material that might otherwise remain difficult to locate or synthesize.

These tools do not replace interpretation. Artificial intelligence can retrieve information, identify connections, compare arguments, and test the clarity of a written presentation. It cannot assume responsibility for theological judgment or remove the need to examine sources and weigh evidence. Scripture must still be read, arguments evaluated, and conclusions subjected to critical and theological scrutiny.

Responsibility for the interpretations, arguments, and final form of each work remains with the author.

The books produced through the Aristarcus Project record this continuing inquiry. They are written for readers who wish to examine Scripture more deeply without requiring specialist training. Their purpose is not to close discussion but to make careful biblical inquiry accessible: to gather the relevant texts, engage serious scholarship, and invite readers to consider the evidence for themselves.

Preface

Some passages of Scripture refuse to let us move on.

Their words may be familiar, and their place within the biblical story may seem settled. Then a question begins to form. Something in the passage no longer permits us to pass over it as quickly as we once did.

For me, one such passage was found at the beginning of Acts.

After His resurrection, Jesus appeared to His disciples for forty days and spoke to them about the kingdom of God. Shortly before His ascension, they asked:

“Lord, will you at this time restore the kingdom to Israel?”

—Acts 1:6

I had read their question many times, assuming that I understood both what they meant and why Jesus answered as He did. The disciples, I thought, were still expecting a political kingdom. Jesus redirected them toward a spiritual mission. The matter appeared straightforward.

Yet the setting made that conclusion difficult to sustain without qualification.

These were not disciples asking the question before the cross, while still disputing about greatness or misunderstanding the direction of Jesus’ journey. They were standing before the risen Messiah. Jesus had opened their minds to understand the Scriptures, and He had spent forty days speaking to them about the kingdom.

Their understanding may still have required correction, but their question could not be dismissed as though they had learned nothing.

What did they believe was awaiting restoration?

The word itself reaches backward. Restoration assumes that something has been established, damaged, lost, or left incomplete. The disciples’ question therefore seemed to carry a history larger than the immediate political circumstances of Judea under Rome. It reached into Israel’s memory, its monarchy, its exile, its prophetic promises, and its expectation that God would act again. The more closely I considered the question, the less isolated it appeared. It stood near the center of the biblical story. Behind it lay Israel’s hope. Before it lay the coming of the Spirit and the mission to the nations. Standing before the disciples was Jesus, alive from the dead.

Another saying of Jesus began to press upon the inquiry:

“The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.”

—Matthew 13:44

The man’s response was governed by joy.

He did not create the treasure or persuade himself that the field was valuable. He found something already present, recognized its worth, and reconsidered everything else in light of that discovery.

I began to wonder whether I understood his joy.

Christians speak often about the kingdom of God. We know that Jesus proclaimed it. We pray for it to come, confess that Christ reigns, and await His return. Yet these convictions do not always come together as parts of one coherent story. The kingdom can remain a familiar expression whose meaning is assumed rather than explored.

When that happens, the treasure may be near while the joy of finding it remains distant.

This book began as an attempt to follow the disciples’ question backward and forward through Scripture. What kingdom had Israel known? What had been lost? What did the prophets promise to restore? Why did Jesus announce that the kingdom had drawn near when so much of the expected future remained visibly unfulfilled? What did His signs reveal? Why did He describe the kingdom as seed, leaven, treasure, and a harvest still to come? What did His death, resurrection, and ascension mean for the hope His disciples carried?

These questions do not yield a kingdom that can be reduced to a single definition. The biblical account is too deeply rooted in history, covenant, kingship, divine presence, judgment, restoration, and hope for that. Nor does it permit every question to be settled by arranging a timetable. Jesus Himself withheld the times and seasons from His disciples. The purpose of the inquiry is more modest: to trace the story carefully enough that its central features can be seen together.

This book does not attempt to resolve every theological disagreement concerning Israel, the church, the kingdom, or the future. It seeks to listen to the biblical narrative before asking it to conform to a completed system. Where conclusions are necessary, they should arise from that narrative and remain subject to it.

The joy of finding the kingdom is not the satisfaction of having solved every difficulty. It is the joy of recognition—the moment when familiar passages begin to belong to one another and the field is no longer mistaken for empty ground.

The world remains wounded, and the promises of God have not appeared in all their fullness. The treasure parable does not ask us to deny that tension. It asks whether we have recognized what has already been placed before us.

The disciples asked about restoration.

Jesus answered with the Father’s authority, the promise of the Spirit, and a witness that would reach the end of the earth.

Their question remains a fitting place to begin.

What did they expect to be restored?

And what might we discover if we follow their question through the biblical story?

Introduction Will You at This Time Restore the Kingdom?

The disciples’ question arose at the end of forty remarkable days.

Jesus had been crucified, buried, and raised from the dead. He had appeared repeatedly to His followers, opened their understanding of the Scriptures, and spoken to them “about the kingdom of God” (Acts 1:3). It was in this setting that they asked:

“Lord, will you at this time restore the kingdom to Israel?”

—Acts 1:6

The question brings together three ideas: restoration, kingdom, and Israel. Each carries the weight of the biblical story.

The disciples asked about restoration, not the creation of something without precedent. They believed that something had been lost, disordered, or left incomplete—and that the resurrection of Jesus might signal the moment when God would set it right.

They asked about the kingdom. Their concern cannot be separated from Israel’s political condition under Rome, but neither can it be reduced to political independence. Israel’s hope joined God’s reign with the throne of David, covenant renewal, forgiveness, the gift of the Spirit, the gathering of the people, the judgment of evil, and the resurrection of the dead.

They asked about Israel, the people whose history carried the promises of God and whose Messiah now stood before them alive.

Their question is therefore understandable within the narrative Luke has told.

His Gospel begins amid the hopes of Israel. Gabriel announces that Mary’s son will receive the throne of David and reign over the house of Jacob forever. Mary speaks of God remembering His mercy to Abraham. Zechariah blesses God for visiting and redeeming His people. Simeon waits for the consolation of Israel, while Anna speaks to those awaiting the redemption of Jerusalem. These expectations remain present at the end of the Gospel. On the road to Emmaus, two disciples describe what the crucifixion appeared to have destroyed:

“We had hoped that he was the one to redeem Israel.”

—Luke 24:21

Their disappointment arose because they had connected Jesus with Israel’s redemption. His death seemed to show that their hope had been misplaced.

Then Jesus stood among them alive.

The resurrection did not merely reverse their grief. It required them to reconsider Israel’s hope in light of a Messiah who had suffered and entered His glory. Jesus opened their minds to understand the Scriptures and declared that repentance for the forgiveness of sins would be proclaimed in His name to all nations, beginning from Jerusalem.

The disciples’ question about restoration arose within this new understanding, even if that understanding remained incomplete.

We need not assume that every element of their expectation was correct. The Gospels portray them as understanding slowly. They had disputed about greatness, resisted Jesus’ predictions of suffering, and continued to associate the kingdom with recognizable positions of power. Their question may still have contained assumptions requiring correction or enlargement.

Yet it is equally unnecessary to conclude that the question was wholly mistaken.

Jesus did not tell them that no kingdom would be restored. Neither did He say that Israel’s hope should now be abandoned. He answered:

“It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

—Acts 1:7–8

His answer addressed both timing and vocation.

The times and seasons remained under the Father’s authority. The disciples were not given a timetable for the completion of the kingdom. The resurrection permitted them to know that God’s decisive action had begun, but it did not give them mastery over what remained. Their immediate task was to wait for the Spirit and bear witness to the risen Jesus.

That witness would begin in Jerusalem, extend through Judea and Samaria, and reach the end of the earth. The sequence did not abandon Israel. Jerusalem remained the point of departure, and the promised Spirit belonged to Israel’s expectation of restoration. Yet the movement could not remain confined within Israel’s borders.

The promises carried by Israel’s story were opening toward the nations.

This did not represent a change in God’s purpose. The calling of Abraham had always included blessing for the families of the earth. Israel had been formed as a kingdom of priests within a world belonging to God. The prophets envisioned the nations sharing in the salvation God would accomplish through Israel and its Messiah.

What changed after the resurrection was the manner in which this purpose advanced.

The nations would not be gathered through the military expansion of an earthly kingdom. The witnesses of Jesus would go to them in the power of the Spirit, announcing forgiveness and allegiance to the risen Lord.

Jesus’ answer therefore neither simply confirms nor simply rejects the disciples’ expectation. It places their question within a larger horizon. Something decisive has occurred through the death and resurrection of the Messiah, but the promised restoration has not reached its completion. In the interval, the Spirit empowers a witness extending from Israel to the nations.

The New Testament repeatedly holds together this accomplished work and continuing expectation.

Jesus has been raised and enthroned, yet His enemies have not all been placed beneath His feet. The Spirit has been given, yet creation still groans. Eternal life has begun in those who belong to Christ, yet the resurrection of the body remains future.

The future has entered the present without exhausting what the prophets promised.

This tension is often described by saying that the kingdom is already present but not yet complete. The expression is useful, but it can become an abstraction unless it remains connected to Jesus.

The presence and future of the kingdom are held together in the King. His coming explains why the kingdom could be announced as near. His works reveal its character. His death and resurrection disclose the path through which God’s restoring purpose advances. His ascension establishes His authority, while His promised return preserves the expectation of completion.

The kingdom cannot be separated from Him.

Yet the disciples did not ask only whether the kingdom had come. They asked whether it would be restored.

Restoration presupposes memory. We cannot understand what is being restored unless we know what was established, what was lost, and what God promised to renew. The disciples’ question reaches backward through prophetic expectation and exile, through the collapse of the monarchy, through David and Solomon, and beyond the human kings to the God who formed Israel as His own people.

Before Israel possessed a throne in Jerusalem, the Lord had already acted as its King. He defeated Pharaoh, delivered His people, gathered them at Sinai, established His covenant, and dwelt among them. The monarchy did not create God’s reign over Israel. It gave human and political expression to a kingdom that preceded it.

Israel’s later history exposed the fragility of that expression. Kings failed. The nation divided. Jerusalem fell. The temple was destroyed, and the people were carried into exile. Although a remnant returned and the temple was rebuilt, the promised restoration did not appear in its fullness.

Israel remained waiting.

That history stands behind the announcement that the kingdom had drawn near in Jesus. It explains why His identity as the son of David mattered, why His signs were understood as evidence of restoration, why the cross appeared to end the disciples’ hope, and why His resurrection caused the question to arise again.

Acts 1:6 is therefore not an isolated misunderstanding at the beginning of the church’s mission.

It is a doorway into the biblical story of the kingdom.

To understand what the disciples hoped would be restored, we must remember the days of old.

Chapter 1 — Remembering the Days of Old

Israel’s hope was formed by memory. The Scriptures repeatedly call the people to remember: to recall the acts of God, consider the years of earlier generations, and ask what the past reveals about the present. This was not nostalgia. Israel looked backward because its confidence in the future rested upon what God had already done.

That remembered history stands behind the disciples’ question in Acts 1:6. When they asked Jesus whether He would now restore the kingdom to Israel, they were drawing upon a story much older than the monarchy. Their expectation reached through David and the prophets, but it did not begin there. Before Israel possessed a royal house, a capital, or a throne, God had already acted as its King.

To understand what Israel hoped would be restored, we must return to the days of old.

The Promise Before the Kingdom

Israel’s national story begins with Abraham, but Abraham’s calling belongs within a larger human story.

The opening chapters of Genesis describe a creation disordered by human rebellion. Estrangement, violence, death, and the scattering of the nations form the setting in which God calls one man and promises to make of him a great nation. His descendants would receive a land, kings would arise from his line, and through him the families of the earth would be blessed.

The calling was particular, but its horizon was universal. God chose one man and one family, yet the purpose of that calling extended toward the nations. Israel would not be an end in itself. Its history would become part of God’s answer to the disorder of the human world.

Abraham did not see these promises reach their intended fullness. He lived in the land as a sojourner, owning little more than a burial place. Yet Israel’s future was already contained within what God had pledged to accomplish through him. There was not yet a kingdom in the form Israel would later recognize. There was no gathered nation, covenant at Sinai, sanctuary, Torah, or land under Israelite possession. Nevertheless, the essential elements were present in promise: a people, an inheritance, royal descendants, divine blessing, and a vocation involving the wider world.

Generations passed, and Abraham’s descendants multiplied. They also became enslaved. The movement from promise to kingdom would pass through Egypt.

A Contest of Kings

Pharaoh’s rule over Israel was comprehensive. He claimed the people’s labor, controlled their movement, and attempted to determine whether their sons would live. Egypt’s prosperity was sustained partly through the forced service of a people who had become both useful and threatening.

When Moses appeared with the command of Israel’s God, Pharaoh responded with the question that frames the conflict:

“Who is the LORD, that I should obey his voice and let Israel go?”

—Exodus 5:2

The plagues form an extended answer. The Nile, the land, the crops, the animals, the weather, the light, and finally the life of Egypt’s firstborn all lay beyond Pharaoh’s control. The ruler who claimed mastery over Israel could not protect his own kingdom from the judgment of Israel’s God.

The Exodus was therefore more than the escape of an oppressed population. It was a confrontation between competing claims to rule. Pharaoh treated Israel as his possession; the Lord called Israel “my people.” Pharaoh demanded service for himself; God commanded that the people be released to serve Him.

Israel was not delivered into autonomy. It passed from oppressive service under Pharaoh into covenant service under the Lord. Yet the character of the two forms of rule could scarcely have been more different. Pharaoh responded to vulnerability with exploitation and to perceived danger with death. Israel’s God heard the cry of the enslaved, remembered His covenant, judged their oppressor, and brought them out. At the sea, Egypt’s military strength made one final attempt to recover the people. Israel stood between the water and the approaching army, possessing neither territory nor military power. Deliverance depended upon the God who had called the people His own.

When the waters closed over Egypt’s forces, Israel sang:

“The LORD will reign forever and ever.”

—Exodus 15:18

The Lord had revealed Himself as deliverer, warrior, judge, and ruler. Pharaoh’s authority had reached its limit; God’s reign would endure.

The song also looked forward. God would bring the people to His holy dwelling and establish them in the place He had prepared. Deliverance moved toward covenant, inheritance, and presence. The pattern that would shape Israel’s understanding of the kingdom had begun to emerge: God defeated the enslaving power, gathered a people for Himself, ordered their life beneath His rule, and led them toward the place where He would dwell among them.

A Kingdom of Priests

At Sinai, the descendants of Abraham became a covenant people. God first reminded them of what He had done to Egypt and how He had carried them to Himself. Deliverance preceded obligation. Israel did not earn redemption by obedience; obedience would describe the life of a people already redeemed.

The people were then given an identity:

“You shall be to me a kingdom of priests and a holy nation.”

—Exodus 19:6

The expression may describe Israel as a priestly kingdom or as a kingdom constituted for priestly service. Either reading places the nation within a vocation larger than political survival. Israel was set apart to belong to God, reflect His character, and serve His purposes within a world that remained His possession.

The priestly language also points beyond privilege. Priests were called to worship, service, representation, and mediation. Israel’s holiness distinguished it from the nations, but that distinction served the promise that blessing would reach the nations through Abraham’s family.

This declaration came before Israel possessed a human king. There was no throne in Jerusalem, royal dynasty, palace, or capital. Yet Israel was already called a kingdom. It had a King in the God who had defeated Pharaoh, a people in the tribes gathered at Sinai, a covenant established by God, and a vocation to be holy and priestly.

At Sinai, God’s reign assumed a covenantal and national form. Under David, the kingdom would acquire a dynasty, throne, capital, and anointed human representative. David would give the kingdom a new political form, but he would not create the reign to which it belonged.

This distinction changes how the remainder of Israel’s story is read. If the kingdom begins with David, restoration may be understood primarily as the recovery of a lost monarchy. If its covenantal form begins with the Exodus and Sinai, the hope becomes larger. It concerns the reign of the God who delivers, gathers, covenants with, orders, and dwells among His people.

Life Beneath the Reign of God

The Torah gave ordered form to Israel’s life beneath that reign. Its commandments concerned worship and sacrifice, but they also addressed property, violence, debt, labor, sexuality, family, justice, festivals, leadership, and the treatment of vulnerable people. These were not detached religious and social concerns. Together they described what communal life should become under the God who had delivered the nation.

The covenant began with memory: God was the Lord who had brought Israel out of Egypt. The commandments taught a delivered people how to live without reproducing Egypt within its own borders.

Israel knew what it meant to be composed of strangers, laborers, and subjects of an order that valued power above mercy. Its laws repeatedly returned to the stranger, widow, orphan, debtor, servant, and poor. Israel’s social life was meant to reflect the character of a King who heard the cry of the oppressed.

The covenant also placed future human authority beneath the word of God. Priests, judges, elders, and eventually kings would be measured by it. No ruler in Israel could claim Pharaoh’s unrestricted authority. The future king would remain a covenant servant, accountable to the same God and instructed by the same Torah. Israel repeatedly failed to embody this calling. Yet the standard remained. When the prophets later confronted kings, condemned injustice, and exposed empty worship, they were calling the kingdom back to the order established at its formation.

The King in the Midst

The movement from Egypt to Sinai reached its visible culmination in the tabernacle. God had not delivered Israel merely to issue commands from a distance. He intended to dwell among the people. The sanctuary was constructed according to the pattern given to Moses, and the tribes were arranged around it. The order of the camp expressed a theological reality: Israel’s life had the presence of God at its center.

When the work was completed, the cloud covered the tent, and the glory of the Lord filled the tabernacle. Moses could not enter because of the intensity of that presence.

The glory did not mean that God’s whole being had been contained within a tent. The Creator of heaven and earth could not be confined within a structure made by human hands. The cloud and glory manifested His presence—visible signs that the God who had acted in Egypt now dwelt among the people He had redeemed.

Here the connection between kingdom and presence becomes clear. Israel belonged to God’s kingdom because it lived beneath His rule, and that rule was expressed through His acts of deliverance, judgment, covenant, and command. Yet His reign was not exercised only from a distance. The King was present among His people.

Presence does not exhaust the meaning of the kingdom, but the kingdom cannot finally be separated from the presence of the King. At Sinai, that presence appeared in cloud, fire, sanctuary, and glory. Later, it would be associated with the temple in Jerusalem. Still later, the Gospel writers would describe the kingdom drawing near in connection with the presence and activity of Jesus. The forms would develop, but the relationship would remain: where the King acts to make His saving rule present, there the kingdom is encountered.

The glory filling the tabernacle became one of the controlling memories of Israel’s story. It established what later loss would mean. When the glory departed, Israel would lose more than a sacred symbol. The visible sign of the King dwelling among His people would be withdrawn.

For the moment, the glory had come. The Presence Placed in Question

The golden calf showed how quickly covenant privilege could be treated as possession. While Moses remained on the mountain, Israel made an image and associated it with the deliverance from Egypt. The people attempted to render divine presence visible and manageable according to their own design. Covenant rupture and judgment followed.

God threatened to send Israel toward the promised land without His own presence accompanying them. The people might still receive land and protection, yet Moses understood that these gifts could not be separated from God Himself:

“If your presence will not go with me, do not bring us up from here.”

—Exodus 33:15

The question was not merely whether Israel would reach Canaan. Moses asked what would distinguish Israel from every other people if God did not go with them. The land without the divine presence would not constitute the fulfillment Israel needed. A kingdom without its King would contradict the purpose of the Exodus.

The episode introduces a warning that will accompany the glory motif throughout the book. God freely chooses to dwell among His people, but His presence cannot be presumed upon. Sanctuary, covenant, priesthood, land, and later temple do not place God under Israel’s control. The King remains free to judge the kingdom that bears His name.

Israel’s intercession was heard, the covenant was renewed, and the journey continued. Yet the warning remained within the national memory. Divine presence was the nation’s defining privilege, but unfaithfulness could place that presence in question.

The Lord Became King in Jeshurun

Near the end of Deuteronomy, Moses’ blessing contains a striking declaration:

“Thus the LORD became king in Jeshurun.”

—Deuteronomy 33:5

The syntax has generated discussion, particularly over whether the subject is the Lord or Moses. The wider setting and the biblical presentation of divine kingship have led many interpreters to understand the verse as referring to the Lord. His kingship is associated with the gathering of Israel’s leaders and tribes. The statement does not mean that God previously lacked authority. His sovereignty over creation did not begin at Sinai. Rather, His universal kingship assumed a particular historical expression among the people He had delivered and gathered.

God became King “in Jeshurun” by entering a covenant relationship with Israel. He ruled not only as Creator over creation but as the covenant Lord of a people constituted as His treasured possession. This particular reign did not displace His universal rule. At Sinai, God declared that all the earth was His even while setting Israel apart.

The larger argument does not depend upon the disputed syntax of this verse. Throughout the Torah, the Lord acts as Israel’s deliverer, covenant ruler, lawgiver, judge, warrior, and King. Deuteronomy 33:5 gives concise expression to a reign already displayed throughout the narrative.

God reigned among one people, but His purposes extended toward the world.

The Land Under the King

Israel eventually entered the land promised to Abraham’s descendants. The land gave territorial form to its covenant life, but it remained God’s gift and possession. Israel held it as an inheritance under covenant responsibility, not as an unconditional guarantee independent of obedience.

The period of the judges revealed the instability of life beneath divine rule. The pattern repeatedly returned: Israel turned toward other gods, came under oppression, cried out, and received deliverance through a judge raised up by the Lord. Each cycle recalled the Exodus on a smaller scale—bondage, distress, divine intervention, and release.

Yet the cycles deteriorated. Deliverance did not produce lasting covenant faithfulness. The judges became increasingly compromised, and the closing chapters portray a society disordered by violence and competing claims to right conduct.

When the people asked Gideon to establish hereditary rule, he answered that neither he nor his son would rule over them: the Lord would rule over Israel. His answer affirmed the principle established at Sinai. Israel was not without a King. Yet Gideon’s subsequent conduct and Abimelech’s violent pursuit of kingship showed how difficult it was to preserve that conviction in practice.

The repeated observation that there was no king in Israel contributes to the book’s portrayal of disorder, but it does not settle the monarchy question. A human king might bring political unity while creating other dangers. He could serve beneath God’s authority or reproduce the rule of the nations from which Israel was meant to be distinct.

The problem was not simply the absence of human kingship. It was Israel’s persistent resistance to the kingship it already possessed.

Before There Was a Throne

Before David, God had already established His reign among Israel. He had called Abraham within His purpose for the nations, judged Pharaoh, brought Israel through the sea, gathered the tribes at Sinai, established His covenant, called the people a kingdom of priests, ordered their communal life, and filled the tabernacle with His glory.

Israel possessed no royal dynasty, but it was not without a King. The monarchy would give the kingdom a new and more visible form. A human ruler would lead the armies, administer justice, occupy a throne, and eventually establish a capital. Under David and Solomon, the kingdom would reach a height remembered for generations.

Yet human kingship would remain secondary. Israel’s throne could only represent a reign that preceded it. The kingdom belonged first to the God who had delivered the people from Egypt.

The period of the judges had shown how difficult it was for Israel to live beneath that reign without enduring political order. The people would soon ask for a ruler who could judge them and fight their battles like the kings of the nations.

Before that king was given, however, Israel would receive a warning. The ark would be carried into battle as though the presence of God could guarantee victory. The army would be defeated, the priestly house would fall, and the ark would be captured. A child would be given a name that would echo through the remaining story of the kingdom.

Ichabod.

Chapter 2 — The Glory and the Decline

Ichabod

The ark entered the camp to the sound of Israel’s shouting. Israel had already suffered defeat at the hands of the Philistines, and the elders could not understand why the Lord had allowed it. Their answer was to bring the ark of the covenant from Shiloh. If the ark associated with the enthroned presence of Israel’s God accompanied the army, they reasoned, deliverance would follow.

The ark stood at the center of Israel’s life as a sign of divine presence. It recalled the covenant, the wilderness journey, and the God who had gone before His people. Yet Israel now treated that presence as though it could be carried into battle and employed to secure the result the nation desired.

The Philistines initially shared Israel’s assumption. When they heard the shouting and learned that the ark had arrived, they remembered the God who had struck Egypt with plagues. Their fear did not prevent them from fighting.

Israel was defeated more severely than before. Hophni and Phinehas, the corrupt sons of Eli, were killed, and the ark was captured. When the news reached Shiloh, Eli fell backward and died. The wife of Phinehas went into labor and, as she was dying, named her son Ichabod.

The name is commonly understood to mean that the glory had departed, although its form may also carry the sense of a question: “Where is the glory?” Either meaning suits the desolation of the scene. The priestly house had fallen, the army had been scattered, and the ark had passed into Philistine hands.

Yet the narrative does not suggest that Israel’s God had been defeated. The Philistines placed the ark in the temple of Dagon as a trophy. By morning, Dagon had fallen face downward before it. The idol was restored to its place, only to be found fallen again with its head and hands severed. Affliction followed the ark from city to city until the Philistines sent it back. God required no Israelite army to defend His honor. He could overthrow Dagon while Israel remained defeated. The captivity of the ark exposed Israel’s presumption but did not diminish the sovereignty of the God whose presence it signified.

Israel could bear the signs of the covenant while resisting the King of the covenant. The ark could not be reduced to an instrument of national security, and divine presence could not be controlled by ritual possession.

Ichabod therefore stands near the beginning of the monarchy as a warning about glory. Israel would later see the glory of the Lord fill the temple in Jerusalem, but the memory of Shiloh remained. A sanctuary established by God could still come under judgment. The manifested presence of the King was Israel’s defining privilege, but it could never be treated as an entitlement.

The King Israel Asked For

Samuel judged Israel faithfully, but his sons did not walk in his ways. They accepted bribes and perverted justice. The elders therefore approached Samuel:

“Now appoint for us a king to judge us like all the nations.”

—1 Samuel 8:5

The request was not objectionable simply because it concerned monarchy. The Torah had anticipated that Israel might set a king over itself and prescribed the character of such a ruler. He was to be chosen by God, remain among his brothers, resist the accumulation of horses, wives, and wealth, and keep the law before him. Israelite kingship was possible, but carefully qualified. The king would remain a servant beneath the covenant, not a law unto himself.

The elders’ words revealed a more troubling desire. Israel wanted a king “like all the nations”—a visible ruler who would centralize authority, go before them, and fight their battles. Their request arose partly from genuine failure in existing leadership, but it also reflected dissatisfaction with the form of God’s rule over them.

The Lord told Samuel:

“They have not rejected you, but they have rejected me from being king over them.”

—1 Samuel 8:7 This did not mean that every human monarchy constituted a rejection of divine kingship. David would later be chosen by God, and the Lord would establish a covenant with his house. The warning concerned the kind of kingship Israel desired and the confidence it intended to place in it.

Samuel described the conduct of a king formed after the pattern of the nations. He would take sons for his armies, daughters for his service, fields and vineyards for his officers, and a portion of Israel’s produce and flocks. The repeated verb was take. Israel had been delivered from a ruler who conscripted labor and claimed the lives of his subjects. Such a king could reproduce the burdens of Egypt within Israel.

The people persisted, and God granted their request. The monarchy would become both gift and judgment, vocation and temptation. A king could administer justice, defend the people, and represent God’s rule. He could also gather power around himself and lead the nation away from the King whose authority he was meant to serve.

Saul and the Limits of Appearance

Saul appeared well suited to the monarchy Israel had requested. He was physically impressive, standing taller than those around him. He initially displayed modest reluctance to assume public prominence. The Spirit of God came upon him, he defeated Israel’s enemies, and his early reign brought genuine deliverance.

Saul should not be treated as though he had been wholly corrupt from the beginning. He possessed gifts appropriate to his calling, and his victories benefited Israel. His tragedy arose not from the absence of divine favor but from his failure to remain beneath the word of God.

The demands of kingship exposed him. Under pressure, he offered sacrifice rather than waiting for Samuel. Later, when commanded to execute judgment against Amalek, he preserved what God had ordered destroyed and presented partial obedience as faithfulness. Saul appealed to necessity, public expectation, and religious intention. Samuel replied:

“To obey is better than sacrifice.”

—1 Samuel 15:22

The king could not compensate for disobedience through religious display, nor could political pressure revise the command of God. Israel’s ruler remained a covenant servant. Saul increasingly defended his throne as a possession. David’s success awakened fear, and fear gave way to jealousy, violence, and pursuit of the man God had chosen. The king appointed to deliver Israel began consuming the kingdom’s strength to preserve himself.

His reign ended on Mount Gilboa in defeat before the Philistines. The king Israel had wanted to go before them in battle died with his sons, and his body was displayed by Israel’s enemies.

Saul’s failure did not prove that monarchy was impossible. It showed that appearance, military ability, and popular legitimacy could not secure faithful kingship. Israel needed more than a ruler who looked like a king. It needed one whose heart remained answerable to God.

A House for David

David’s rise introduced a different form of kingship. He came from Bethlehem, from a family of no great political standing, and was chosen while Saul still occupied the throne. His anointing did not lead immediately to rule. Years passed between promise and possession, much of that time spent in danger.

When David became king over all Israel, he united the tribes and captured Jerusalem. The city provided a political center not identified exclusively with one of the major tribes. David then brought the ark into Jerusalem, joining the royal city with the sign of God’s presence.

The kingdom that had existed under God’s rule before the monarchy now received a capital, a royal house, and a more visible political form. David defeated surrounding enemies and established a degree of security Israel had not known during the period of the judges.

Yet the decisive development came through promise. David desired to build a house for the Lord, but God answered by promising to build a house for David. David’s son would build the temple, and God would establish the throne of his kingdom.

“I will be to him a father, and he shall be to me a son.”

—2 Samuel 7:14

The language of sonship gave the Davidic king a representative vocation. He would rule beneath God’s authority, embody Israel’s calling in concentrated form, and represent the people whose throne he occupied. His kingship would be derivative: the son ruled only beneath the Father who had appointed him.

God then declared:

“Your house and your kingdom shall be made sure forever before me.”

—2 Samuel 7:16

The promise did not make David’s descendants independent of obedience. The royal son could be disciplined for iniquity, and the house remained subject to the covenant. Nevertheless, God pledged that His steadfast love would not be removed from David’s line as it had been from Saul.

The future of the kingdom was now tied to the house of David. This promise would survive failures that appeared capable of destroying it. It would sustain hope after the kingdom divided, Jerusalem fell, and the throne stood empty. The prophets would return to it when speaking of a coming ruler, and the New Testament would identify Jesus as the Son of David and Son of God.

God remained Israel’s true King, but He chose to mediate His rule through an anointed son. The human throne did not replace the divine reign. At its best, it served as its appointed expression.

The Failure Within David’s House

The narratives of David’s reign refuse to turn the chosen king into an idealized figure. David administered justice, showed mercy, honored the ark, and desired to build a house for the Lord. Yet he also violated the order he had been appointed to uphold.

His taking of Bathsheba and the arranged death of Uriah reveal the danger Samuel had described. The king used royal power to take what belonged to another and employed servants and military command to conceal his conduct. Uriah, a loyal soldier, died because David placed the protection of his reputation above the life of his subject.

Nathan confronted David with a story about a rich man who took the only lamb of a poor man. David condemned the offender without recognizing himself. Nathan replied, “You are the man.”

David confessed, and his life was spared. Yet forgiveness did not erase the consequences of his actions. Violence entered his household. Amnon violated Tamar; Absalom killed Amnon, rebelled against David, and died in the conflict that followed. The royal family became a place of grief, rivalry, and bloodshed.

These events did not nullify the covenant with David. They clarified its nature. The promise rested upon God’s faithfulness, not the moral perfection of the king. At the same time, divine faithfulness did not render royal sin inconsequential. The chosen house remained under discipline.

David gave Israel unity, a capital, security, and a royal dynasty. He also demonstrated that even the chosen king could not secure the righteousness of the kingdom. The promise required a future greater than David himself could embody.

Glory in the House

Under Solomon, the kingdom reached the height later generations would remember. David had fought the wars that established the kingdom; Solomon inherited a period of peace. His reign was marked by wisdom, administration, building, wealth, and international recognition. The people were described as numerous, secure, and prosperous.

Solomon’s wisdom was a divine gift. His judgment in difficult cases became renowned, and foreign rulers came to hear him. The visit of the queen of Sheba portrayed Israel’s king at the center of an order whose wisdom and prosperity attracted the nations.

The greatest achievement of the reign was the temple. The tabernacle had expressed the presence of God among a people journeying toward settled life. The temple gave that presence an established architectural center in Jerusalem. It joined the Mosaic sanctuary, the Davidic throne, and the chosen city.

When the ark entered the inner sanctuary, the glory that had once filled the tabernacle filled the house of the Lord:

“The priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of the LORD.”

—1 Kings 8:11

The scene represented a remarkable convergence. The tribes were gathered, the Davidic king occupied the throne, the temple stood in Jerusalem, and the glory filled the sanctuary. The kingdom had reached a visible fullness unmatched in Israel’s earlier history. Yet Solomon’s prayer guarded against several dangerous conclusions. The temple could not contain the God whose throne was in heaven:

“Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!”

—1 Kings 8:27

The temple was the appointed place of God’s name and the center toward which Israel prayed, but the God who dwelt among Israel remained Lord over all the earth.

The prayer also looked beyond Israel. Solomon asked God to hear the foreigner who came because of His great name so that “all the peoples of the earth” might know and fear Him. The temple therefore stood within the same universal horizon as Abraham’s promise and Israel’s priestly vocation. The nations were not incidental observers of Israel’s glory. Israel’s life beneath the reign of God was intended to make its King known beyond its borders.

Solomon also anticipated sin, defeat, drought, famine, exile, repentance, and restoration. Even at the temple’s dedication, the possibility of judgment stood within the liturgy.

The glory was real. So was the warning.

The Shadow Within the Glory

The account of Solomon’s reign does not permit prosperity to serve as the final measure of faithfulness.

Deuteronomy had warned that Israel’s king must not multiply horses, silver, gold, or wives. These restrictions guarded against the consolidation of power through military strength, wealth, and political marriage. The king was to resist the habits of surrounding monarchies and remain dependent upon God.

Solomon moved in the opposite direction. His horses and chariots increased, and some were acquired through Egypt. Gold became abundant in Jerusalem. Marriage alliances multiplied, and foreign wives turned his heart toward other gods. Sanctuaries were built for deities Israel had been commanded not to worship.

The king of the people delivered from Egypt increasingly adopted the instruments and habits of Egyptian power. The contradiction also appeared in Solomon’s labor demands. His building program required levies, taxation, administrators, and extensive service. The temple was built for the glory of God, but the larger royal order placed burdens upon the people. When the tribes later appealed to Rehoboam, they described Solomon’s service as hard and his yoke as heavy.

The language recalls both Pharaoh and Samuel’s warning. Israel had asked for a king like the nations, and the monarchy at its height had begun to assume the extractive character of the kingdoms around it. The king renowned for wisdom failed to keep wisdom’s most elementary demand: the fear of the Lord.

This does not make Solomon’s glory an illusion. The peace, wisdom, temple, prosperity, and international recognition were genuine gifts. The glory of the Lord truly filled the house. Yet the king’s greatness stood alongside accumulated wealth, burdensome labor, foreign alliances, and compromised worship.

The kingdom appeared most secure while its loyalties were being divided. Judgment was announced before Solomon died. The kingdom would be torn from his house, though for David’s sake one tribe would remain under Davidic rule.

The height of the monarchy had become the beginning of its fracture.

A Kingdom Divided

When Rehoboam succeeded Solomon, the northern tribes asked for relief. The elders advised him to respond as a servant: if he would serve the people and speak graciously, they would remain loyal. Rehoboam rejected their counsel and followed younger men who urged him to display greater strength. Solomon had disciplined the people with whips; Rehoboam would discipline them with scorpions.

The answer divided the kingdom. The northern tribes withdrew from the house of David and made Jeroboam their king. Judah remained under Davidic rule in Jerusalem, while the northern kingdom retained the name Israel and eventually established Samaria as its capital.

The political division quickly became religious. Jeroboam feared that pilgrimage to Jerusalem would draw the allegiance of his subjects back toward the house of David. He established rival sanctuaries at Bethel and Dan, appointed an alternative priesthood, and devised his own festival. The calves he placed at the sanctuaries recalled an earlier failure. At Sinai, Israel had fashioned a calf and associated it with the God who brought the people from Egypt. Jeroboam again reshaped Israel’s worship into a form that could be seen, located, and politically controlled.

Worship became an instrument for preserving the throne. The biblical writers repeatedly return to “the sin of Jeroboam”—the institutional pattern from which the northern kingdom never departed. The king altered the worship of God to secure his rule, and those who followed maintained what he had established.

Judah possessed Jerusalem, the temple, the Davidic line, and periods of genuine reform. Yet these privileges did not guarantee covenant faithfulness. Some kings trusted God and opposed idolatry; others embraced foreign worship, practiced injustice, and introduced pagan worship into the temple precincts.

The two kingdoms followed distinct political histories, but neither escaped the deeper problem. Human kingship could give visible form to God’s rule, but it could not produce enduring loyalty to Him.

Prophets Before Kings

The monarchy never possessed ultimate authority in Israel. God repeatedly sent prophets to confront kings, expose false worship, defend the oppressed, and recall the covenant. The prophet did not derive his authority from the palace. He stood before the king with a word the king had not authored and could not revise.

Nathan confronted David. Elijah stood before Ahab. Micaiah contradicted the assurances of the royal prophets. Amos condemned those who oppressed the poor while maintaining religious festivals. Hosea exposed Israel’s divided loyalty. Isaiah addressed the kings of Jerusalem and called Judah to trust the Lord rather than political alliances.

The prophets showed that the kingdom could not be evaluated by territory, military strength, prosperity, or liturgical activity alone. Worship without justice did not honor the King. Sacrifice could not conceal violence, and the temple could not sanctify oppression.

Their message was not a departure from the Torah but its application to the monarchy. Israel had been delivered from Egypt and commanded not to reproduce Egypt’s order. When kings accumulated power, judges accepted bribes, merchants exploited the poor, and the wealthy treated the vulnerable as expendable, the kingdom contradicted the character of its deliverer. The prophets also refused to identify national security with divine approval. Israel could possess sanctuaries, priests, sacrifices, and royal traditions while standing beneath judgment. The God who had permitted the ark to be captured at Shiloh could judge Samaria and Jerusalem. Shiloh had already shown that institutions associated with God’s name could not preserve a people who rejected His rule.

The Fall of Israel

The northern kingdom experienced periods of military strength and material prosperity, but also repeated coups, dynastic violence, and religious compromise. Its rulers sought security through alliances and political calculation, often turning toward the great powers around them.

The prophets interpreted the resulting crisis covenantally. Assyria was not merely a stronger empire taking advantage of a weaker state. Israel’s vulnerability exposed the consequences of its long resistance to God.

In 722 BC, Samaria fell to Assyria. The northern kingdom ceased to exist as an independent state. Many inhabitants were deported, and other populations were settled in the region.

Kings explains the catastrophe at length. Israel had feared other gods, followed the practices of the nations, rejected the statutes of the Lord, and refused the warnings sent through the prophets. The fall was neither sudden nor unexplained. It was the culmination of a history.

The northern tribes were not simply erased from existence, and individuals from the north continued to appear within the life of the remaining people. Nevertheless, the political kingdom of Israel had fallen.

Judah survived. Jerusalem still possessed the temple, and a son of David remained upon the throne. The city’s deliverance during Hezekiah’s reign could be understood as confirmation that Zion enjoyed a security Samaria had lacked.

Such confidence was not entirely without foundation. God had chosen Jerusalem, established the Davidic covenant, and demonstrated His ability to defend the city. The danger lay in separating those promises from the faithfulness they were intended to sustain. Judah could regard Israel’s fall as evidence of its own security; the prophets saw it as a warning. The Road to Babylon

Judah’s remaining history was not an uninterrupted descent. Hezekiah trusted the Lord during the Assyrian crisis, and Jerusalem was delivered. Josiah later initiated a far-reaching reform after the book of the law was found in the temple. Idolatrous objects were removed, unlawful worship suppressed, and the Passover observed with unusual seriousness.

These reforms mattered. The biblical narrative does not treat every king as equally faithless or every generation as indistinguishable from the one before it. Yet reform did not remove the accumulated consequences of Judah’s rebellion. Manasseh’s reign was remembered for idolatry, violence, and the defilement of Jerusalem. The nation repeatedly returned to practices its reforming kings had opposed.

By the time of Jeremiah, confidence in the temple had become a substitute for repentance. The people could commit injustice and pursue other gods, then enter the sanctuary and assume they were secure because it was the temple of the Lord.

Jeremiah directed them to Shiloh. The place where God had formerly caused His name to dwell had come under judgment. Jerusalem could not claim exemption from the same holy freedom. The temple was not a charm, just as the ark had not been a charm. The favorable manifestation of God’s presence could be withdrawn, even while God remained sovereign and active in judgment.

Babylon replaced Assyria as the dominant imperial power. Judah’s kings alternated between submission, rebellion, and hopes of foreign assistance. Political calculation could delay the reckoning, but it could not resolve the covenant crisis.

Jerusalem fell in stages. Members of the royal court, soldiers, craftsmen, and others were taken into exile. Finally, in 586 BC, the Babylonian army breached the city, destroyed the temple, burned the royal buildings, and dismantled the walls. Zedekiah, the last reigning Davidic king, was captured after attempting to flee. His sons were killed before him, and he was taken to Babylon.

The fall of Samaria and the destruction of Jerusalem were separate disasters in the histories of the two kingdoms. Theologically, however, they belonged to the same long decline. Israel and Judah had both discovered that covenant privilege did not place the kingdom beyond judgment. The Glory and the Ruins

The monarchy had given Israel’s kingdom a visible political form. David united the tribes, established Jerusalem, and received the promise of an enduring house. Solomon built the temple, and the glory of the Lord filled it. Israel enjoyed peace, wisdom, prosperity, and a measure of international honor. These were the glory later generations remembered.

Yet the monarchy did not create the kingdom, and it could not preserve it through its own strength. Every Israelite king remained beneath the kingship of God. When the throne ceased to represent that rule and pursued its own security, power, and glory, the royal institution became subject to judgment.

The decline was not a simple sequence in which every generation was worse than the one before it. There were faithful kings, prophetic interventions, reforms, deliverances, and returns to the covenant. God showed patience over centuries.

Still, the wider direction was downward. The united kingdom divided. The northern kingdom fell. Judah followed the same path. The throne was emptied, the temple burned, and the people carried away.

The name spoken at Shiloh had anticipated the crisis.

Ichabod.

The word did not mean that God had ceased to be King. Dagon’s fall had already shown that His sovereignty did not depend upon Israel’s success. Nor did the destruction of the temple mean that Babylon’s gods had conquered the Lord.

The glory belonged to God, not to the institutions through which He had chosen to manifest it. He could withdraw the signs of His favorable presence in judgment without surrendering His throne. The God who judged Jerusalem remained active beyond its walls and beyond Israel’s land.

This conviction preserved both the severity of exile and the possibility of hope. If Israel’s kingdom had depended finally upon the strength of its kings, its story would have ended in the ruins of Jerusalem. But the kingdom belonged to God before David sat upon the throne, and it still belonged to Him after David’s sons had lost it.

The house was destroyed, but the promise had not been forgotten.

Israel would now have to learn how to wait for the kingdom.

Chapter 3 — Waiting for the Kingdom

The Kingdom Falls

Jerusalem’s destruction brought the history of the monarchy to its apparent end. The city had survived earlier invasions, and its deliverance from Assyria during Hezekiah’s reign had become part of its remembered history. The temple stood at the center of Israel’s worship, and the house of David still occupied the throne. These were not imaginary privileges. God had chosen Jerusalem, placed His name there, and promised David an enduring house.

Yet these promises had become grounds for presumption. The temple was treated as a guarantee of security while the covenant associated with it was neglected. Jeremiah warned that the sanctuary could not protect a people who practiced injustice and then entered its courts as though worship concealed their conduct. Shiloh had once been a place where God caused His name to dwell. Its judgment demonstrated that no sacred institution could place Israel beyond the authority of its King.

In 586 BC, the warning reached its historical conclusion. Babylonian forces entered Jerusalem, burned the temple and royal buildings, broke down the walls, and carried much of the remaining population into exile. Zedekiah was removed, and no son of David succeeded him upon the throne.

The catastrophe was more than the defeat of one kingdom by another. The land, city, temple, priesthood, monarchy, and people had formed the visible order of Israel’s life under God. Now that order had been dismantled.

The biblical writers did not interpret this as the victory of Babylon’s gods over the Lord. Babylon acted within a judgment God had announced through His prophets. Israel’s King had not been overthrown; He had judged the kingdom that bore His name.

That conclusion preserved divine sovereignty, but it sharpened another question. What had become of God’s promises? David’s house had been assured a future. Jerusalem had been chosen. Israel had been called God’s people, and the nations were to be blessed through Abraham’s family. Israel could no longer look to a reigning son of David, a functioning sanctuary, or national independence as visible confirmation that the promises remained intact. Hope would have to rest upon the faithfulness of the God who had permitted every supporting institution to collapse.

The Glory Departs

Ezekiel’s visions reveal the theological depth of Jerusalem’s loss. The prophet was among the exiles beside the Chebar canal when the heavens opened. He saw a storm wind, living creatures, wheels within wheels, and above them the likeness of a throne. The glory associated with Israel’s sanctuary appeared in Babylon, far from Jerusalem.

This was itself a revelation. Israel’s God had not been confined within the temple, nor had He abandoned His people by allowing their exile. His throne could appear among them. The King remained sovereign, present, and active beyond the borders of the fallen kingdom.

Yet Ezekiel was also shown why Jerusalem could not be preserved. The temple had been defiled by idolatry. Practices concealed from ordinary sight stood exposed before God. The sanctuary associated with His holiness had become a place of provocation.

In Ezekiel 8–11, the glory withdraws. It moves from the cherubim to the temple threshold, then toward the eastern gate, and finally to the mountain east of the city. The movement is deliberate, almost hesitant in its stages. The glory does not disappear through weakness. It withdraws in judgment.

Ezekiel does not use the name Ichabod. That name belongs historically to the ark’s capture in the days of Eli. Nevertheless, the earlier motif returns with greater force. At Shiloh, the ark was captured and the priestly house fell. In Jerusalem, the glory departed before the temple was destroyed.

The deepest loss of exile was therefore not territory, political independence, or the royal throne considered in isolation. It was the rupture of the ordered covenant life in which God had dwelt favorably among His people. The land had significance because it was lived in beneath His covenant. The throne represented His rule. The temple bore His name and had been filled with His glory.

Without the restored dwelling of God among His people, land, throne, and sanctuary could not constitute the kingdom Israel awaited. Yet the departure was not the conclusion of Ezekiel’s vision. Later chapters looked toward renewed land, restored worship, reunited tribes, and the glory returning from the east. The prophet who witnessed its departure also anticipated God dwelling among a cleansed people.

Judgment removed the presumption that Israel possessed the glory. Promise sustained the hope that the glory would return.

Exile Beyond Geography

Exile could not be resolved by travel alone. A return to the land was necessary. The promises to Abraham, Israel’s covenant life, and the prophetic expectation of restoration remained connected with the place God had given His people. Yet the deeper causes of exile would accompany them home unless God acted within the people themselves.

Israel’s history had exposed a recurring pattern. Deliverance could remove an oppressive power without removing the inclination toward unfaithfulness. The generation brought out of Egypt still made the golden calf. Entry into the land did not prevent the disorder of the judges. The monarchy created political stability without securing covenant obedience. Reform could remove idols without producing lasting faithfulness.

The problem was no longer adequately described as Babylon. Foreign domination was a consequence of the covenant crisis, not its source. If Babylon fell but Israel remained unchanged, the conditions that produced exile would remain. The people required forgiveness, cleansing, renewed hearts, and the presence of God.

The prophetic promises therefore extended beyond a decree permitting displaced people to return. The scattered would be gathered but also forgiven. The land would be renewed, but so would human hearts. The city and temple would be restored, but divine presence must return. The royal promise would be preserved, but the coming king must possess a faithfulness absent from earlier kings.

The expression “continuing exile” has sometimes been used to describe Israel’s condition after the return from Babylon. It is useful only with qualification. Jewish communities during the Second Temple period did not interpret their circumstances uniformly, and the return itself must not be treated as though nothing had happened. Nevertheless, several conditions associated with prophetic restoration remained unresolved. Israel could be geographically restored while still awaiting the fullness of kingdom, covenant renewal, and divine presence.

Restoration required more than reconstructing the institutions that had fallen. God would have to do something new. A New Exodus

The prophets frequently described that new work in the language of the Exodus. Israel’s first great deliverance had brought the people out of slavery, through the wilderness, and toward the land where God would dwell among them. The future restoration would follow a similar pattern. God would gather the scattered, make a way through the wilderness, overcome hostile powers, and lead His people home.

Isaiah announced:

“In the wilderness prepare the way of the LORD;

make straight in the desert a highway for our God.”

—Isaiah 40:3

The passage concerned more than human migration. The Lord Himself would come. His glory would be revealed, and His people would again be gathered and shepherded. The way through the wilderness was the way prepared for Israel’s God.

Isaiah later joined the return from exile directly to the proclamation of God’s reign:

“How beautiful upon the mountains

are the feet of him who brings good news,

who publishes peace,

who brings good news of happiness,

who publishes salvation,

who says to Zion, ‘Your God reigns.’”

—Isaiah 52:7

The good news was not merely that displaced people could return. Israel’s God was returning to Zion as King. His saving action would be revealed before the nations, and the ends of the earth would see His salvation.

The new Exodus would recall the first without merely repeating it. Pharaoh had once been the enslaving power; Israel now faced empires larger than Egypt. The sea had opened before the people; the prophets now spoke of roads through deserts and rivers in wastelands. The first Exodus formed Israel as a covenant people; the promised restoration would renew a people whose covenant history had ended in exile.

The horizon also widened. Isaiah connected Israel’s restoration with the revelation of God’s glory to all flesh. The servant of the Lord would restore the tribes of Jacob, but this work would be too small if it ended there. He would also become a light for the nations so that God’s salvation might reach the ends of the earth.

Israel’s return could not be separated from its original vocation. Abraham had been called with the nations in view, and Israel had been constituted as a priestly kingdom within a world belonging to God. Restoration would concern more than the recovery of national fortunes. Through Israel’s salvation, the reign of God would be made known among the nations.

The future kingdom would be Israel’s restoration, but it would not become Israel’s possession.

A King from David’s House

The destruction of Jerusalem did not erase the promise to David. No descendant of David ruled after Zedekiah, but the prophets spoke of new life emerging from what appeared dead. Isaiah described a shoot coming from the stump of Jesse. The image acknowledged that the royal tree had been cut down. Its future would arise not from the uninterrupted strength of the monarchy but from God’s power to bring life from what remained.

The Spirit of the Lord would rest upon this ruler—the Spirit of wisdom, understanding, counsel, might, knowledge, and the fear of the Lord. Unlike kings who judged according to appearance or protected the powerful, he would defend the poor and decide with equity for the meek. His reign would be marked by righteousness and faithfulness.

Jeremiah spoke of a righteous Branch raised for David:

“He shall reign as king and deal wisely, and shall execute justice and righteousness in the land.”

—Jeremiah 23:5 Ezekiel used the imagery of shepherding. Israel’s rulers had fed themselves rather than the flock, exploited the weak, and allowed the sheep to scatter. God promised to search for His sheep, rescue them, and appoint over them “one shepherd, my servant David.”

These promises held divine rule and Davidic kingship together. God would personally gather and shepherd His people, yet He would also establish a Davidic ruler over them. The coming king would not compete with the kingship of God. He would embody and administer it faithfully.

The promised kingdom remained Davidic, but it could not simply reproduce the failed order preceding the exile. Israel needed more than another occupant of David’s throne. It needed a son of David who would fulfill the royal vocation: one who would remain beneath the word of God, judge with righteousness, defend the vulnerable, gather the scattered, and lead the people in covenant faithfulness.

The monarchy had shown that succession could preserve a dynasty without preserving obedience. The prophetic hope looked toward a king in whom promise and faithfulness would meet.

A New Covenant and the Gift of the Spirit

A faithful king alone would not complete the restoration. The people themselves required renewal. Jeremiah announced a new covenant with the house of Israel and the house of Judah. It would not be like the covenant broken by their ancestors. God would place His law within them and write it upon their hearts. He would be their God, they would be His people, and their sins would be remembered no more.

The promise did not abandon Israel’s story or replace it with an unrelated people. It addressed the failure that Israel’s history had revealed. The Torah disclosed the character of life beneath God’s reign, but it did not by itself produce a people consistently willing to live that life. The new covenant promised the renewal and transformation of the relationship exile had ruptured.

Ezekiel described the same hope through the language of cleansing and new creation:

“I will give you a new heart, and a new spirit I will put within you.”

—Ezekiel 36:26 God would remove the heart of stone, give a heart of flesh, and place His Spirit within the people so that they would walk in His statutes. The sequence matters. Israel’s obedience would arise from divine cleansing and renewal. The people would not restore themselves and thereby persuade God to return. God would act to make covenant faithfulness possible.

The Spirit had previously empowered judges, prophets, craftsmen, and kings for particular callings. The prophets now anticipated a more comprehensive gift. The Spirit would rest upon the coming Davidic ruler and renew the people. Joel envisioned the Spirit poured out across social distinctions—upon sons and daughters, old and young, servants as well as the free.

This expectation would later stand behind the descent of the Spirit upon Jesus, His promise before the ascension, and Pentecost. The kingdom could not be restored through outward sovereignty alone. It required a people made capable of living beneath the reign of God.

When the Dead Live

The prophetic hope eventually reached beyond national recovery to the problem of death itself. Ezekiel was shown a valley filled with dry bones. They represented “the whole house of Israel,” whose members believed their hope had been lost. At God’s command, the bones came together, received flesh, and lived when breath entered them.

The immediate meaning is corporate restoration. Israel, politically destroyed and scattered among the nations, would be brought out of its grave and returned to the land. The vision portrays restoration as resurrection because ordinary political language was inadequate. The kingdom had not merely weakened. It had died.

Yet resurrection imagery did not remain only a metaphor for national renewal. Isaiah spoke of God swallowing up death forever and wiping away tears from all faces. Elsewhere he declared, “Your dead shall live; their bodies shall rise.” Daniel described a time when many who slept in the dust would awake, some to everlasting life and others to judgment.

These passages do not present every aspect of resurrection hope in the same form or chronology. Together, however, they reveal an important development. Bodily resurrection was not a departure from Israel’s restoration hope but its enlargement. If God’s covenant purposes concerned His people within His creation, death itself had to be overcome for those purposes to reach completion. National restoration, renewed worship, and righteous government would remain incomplete if the grave retained permanent authority. The God who promised to restore Israel’s kingdom would also confront the power beneath every kingdom’s decline.

A kingdom still ruled by death could not be the completed kingdom of God.

The Return from Babylon

Babylon did not endure.

In 539 BC, the city fell to Persia. Cyrus permitted displaced peoples to return to their ancestral lands and restore their sanctuaries. Ezra interprets this decree within the purpose of God: the Lord stirred the spirit of Cyrus, and the return began.

The event was a genuine act of restoration. Exiles returned to Judah. The altar was rebuilt, sacrifices resumed, and the temple’s foundations were laid. After delay and opposition, the Second Temple was completed around 516 BC during the generation of Zerubbabel and Joshua the high priest.

The return should not be minimized because it did not fulfill every prophetic expectation. God had preserved His people, brought them out of Babylon, restored worship in Jerusalem, and enabled covenant life to continue. The promises had not been abandoned.

The response to the temple’s foundation nevertheless revealed the ambiguity of the moment. Some shouted for joy, while older members of the community who remembered the former house wept. The sounds could not be distinguished.

The new temple represented faithfulness and loss at the same time. Zerubbabel was a descendant of David and served as governor, but he was not crowned king. Judah remained a Persian province. The restored community continued to struggle with intermarriage, economic injustice, neglected worship, and covenant unfaithfulness. Nehemiah later rebuilt Jerusalem’s walls and introduced reforms, but his account ends with continuing disorder rather than completed restoration.

A remnant had come home, but the underlying human problem remained. Israel still needed the cleansing, new heart, and Spirit promised by the prophets. The Temple and the Missing Glory

The completion of the Second Temple invites comparison with the sanctuaries that preceded it. When the tabernacle was completed, the cloud covered the tent and the glory of the Lord filled it. When Solomon’s temple was dedicated, the cloud again filled the house so that the priests could not stand to minister.

Ezra records the completion and dedication of the Second Temple but does not describe a comparable glory-filling event.

This silence must be handled carefully. It does not prove that God was wholly absent from the restored community or that the Second Temple lacked theological significance. God answered prayer, guided His people, received worship, raised prophets, and preserved Israel. The temple stood at the center of Jewish life and later became the setting for important events in the Gospels.

Nevertheless, the narrative contrast remains. The glory that visibly filled the tabernacle and Solomon’s temple is not said to have filled the rebuilt sanctuary.

The postexilic prophets continued to look forward. Haggai promised that the latter glory of the house would be greater than the former. Zechariah anticipated the Lord returning to Zion and dwelling in Jerusalem. Malachi spoke of the Lord suddenly coming to His temple, yet framed that coming as an event still ahead—one bringing purification as well as fulfillment.

Ezekiel had envisioned the glory returning from the east and filling a renewed sanctuary. The Second Temple stood, but the biblical account did not identify its dedication as the completion of that vision.

The story of the glory therefore remained open. Israel had recovered a temple but still awaited the promised return of divine presence in the fullness described by the prophets.

Waiting Under Foreign Kingdoms

Persian rule was followed by Greek rule. Alexander’s conquests placed Judah within a new imperial world, and struggles among his successors eventually brought the land under Seleucid control. The desecration of the temple under Antiochus IV provoked revolt, and the Maccabean resistance led to the temple’s rededication and a period of Jewish self- government under the Hasmoneans. These developments were significant, but they did not restore the Davidic kingdom. The Hasmonean rulers arose from a priestly family rather than David’s house, and their history became entangled with dynastic conflict and political ambition. In 63 BC, Roman forces entered Jerusalem. Herod later ruled with Roman support, undertaking an extraordinary expansion of the temple while possessing no legitimate claim to David’s throne.

Daniel’s visions gave theological form to life beneath such empires. Successive kingdoms appeared as beasts rising from the sea—violent, arrogant, and destructive. Their authority seemed overwhelming, but it remained temporary. The Ancient of Days sat in judgment, and “one like a son of man” received dominion, glory, and a kingdom that would not pass away. The saints of the Most High would share in that kingdom.

The vision did not merely predict the replacement of one empire by another. It contrasted beastly rule with the human rule God intended. The empires seized power, devoured, and destroyed; the promised kingdom would be received from God and endure beyond them.

The centuries between the return from Babylon and the coming of Jesus were neither empty nor silent. Jewish life developed through worship, study, political resistance, wisdom, apocalyptic expectation, and debate over covenant faithfulness. Different groups offered different answers. Some emphasized priestly purity, strict observance of Torah, withdrawal from a corrupt order, political resistance, or accommodation with existing powers.

There was no single Jewish expectation of the kingdom shared in every detail. Yet Israel’s Scriptures sustained a common tension between what had occurred and what had been promised.

The people lived in the land, but foreign rulers exercised authority. The temple functioned, but no glory-filling event comparable to the tabernacle or First Temple was recorded. David’s house survived, but no Davidic king sat upon the throne. Sacrifice continued, but forgiveness, inward renewal, and the universal gift of the Spirit were still awaited. Israel remained alive, but death had not been swallowed up. The nations had not gathered to worship Israel’s God, and creation had not been set right.

The return from Babylon was real. It was an act of divine faithfulness and a necessary movement within the story. Yet it left Israel facing promises larger than what had occurred.

The prophets had spoken of a new Exodus, the return of Israel’s God, a righteous king, a renewed covenant, the gift of the Spirit, restored divine presence, the gathering of the nations, a kingdom surpassing the empires, and life from the dead. A remnant had come home, but Israel was still waiting.

Then, in the wilderness, a voice was heard again.

Chapter 4 — The Time Is Fulfilled

A Voice in the Wilderness

The voice was heard in the wilderness. John appeared outside the established centers of political and religious power. He did not begin in Jerusalem’s courts or within the rebuilt temple. He came in the region of the Jordan, clothed like a prophet and calling Israel to repentance.

The setting carried the weight of Israel’s history. The wilderness was where God had led His people after the Exodus—a place of dependence, testing, failure, and divine provision. The Jordan marked Israel’s entry into the land. To summon the people there was to recall the nation’s beginnings and suggest that another act of restoration was approaching.

John’s baptism was therefore more than a general act of religious devotion. Israel was already in the land, yet John summoned the people to pass through the waters again. Ancestry, temple, and covenant privilege could not substitute for the renewed beginning Israel still required. The people were called to confess their sins and bear fruit consistent with repentance.

Matthew summarizes John’s message:

“Repent, for the kingdom of heaven is at hand.”

—Matthew 3:2

“Kingdom of heaven” is Matthew’s characteristic expression and functions in context as the equivalent of “kingdom of God.” It does not identify heaven as the kingdom’s location. It announces the reign of the God of heaven drawing near within history.

John did not appear during a period in which nothing had happened. The centuries since the return from Babylon had witnessed empires, resistance, renewed worship, political independence, internal conflict, and Roman occupation. Jewish thought and practice had developed in diverse directions.

Nevertheless, John’s appearance was distinctive. A prophetic voice of unusual authority was addressing Israel as a whole. His message implied that the nation’s condition remained unresolved. The people lived in the land, and the temple stood in Jerusalem, but Israel still required repentance, forgiveness, and preparation for the coming reign of God.

The waiting described by the prophets had reached a moment of crisis.

Prepare the Way of the Lord

The Gospel writers interpret John through the prophets. Mark’s opening citation draws together language from Exodus, Malachi, and Isaiah: a messenger goes before the Lord, preparing the way for His arrival. Isaiah had announced:

“The voice of one crying in the wilderness:

’Prepare the way of the Lord,

make his paths straight.’”

—Mark 1:3

In Isaiah 40, a highway is prepared through the wilderness because Israel’s God is coming. His glory will be revealed, and He will gather His people like a shepherd.

The language belonged to the hope of restoration after exile. Its use in the Gospels suggests that Israel’s return from Babylon had not exhausted the promise. The way still needed to be prepared. God’s people still required gathering and consolation.

John was the voice. Jesus was the one whose way was being prepared. A passage announcing the return of Israel’s God is now used to interpret the coming of Jesus. The claim is not developed through abstract explanation. It emerges from the way the Gospel writers tell the story.

John announced the approach of the kingdom while directing attention toward one greater than himself. The coming one would baptize not merely with water but with the Holy Spirit.

The expectation of the Spirit belonged to the prophetic hope. Ezekiel had promised that God would place His Spirit within a cleansed people. Joel had spoken of the Spirit being poured out broadly. Isaiah had described the Spirit resting upon the coming Davidic ruler.

The kingdom was near because the stronger one was near, and the stronger one would bring the Spirit. Restoration would not begin with Rome’s removal, a coronation in Jerusalem, or a visible cloud filling the Second Temple. Its decisive fulfillment would begin with the arrival of Jesus.

The Gospel of John expresses this through the language of the tabernacle:

“The Word became flesh and dwelt among us, and we have seen his glory.”

—John 1:14

The verb translated “dwelt” evokes the sanctuary in which God had dwelt among Israel. The divine presence toward which tabernacle and temple pointed is now disclosed personally in the incarnate Son. His glory will be revealed through words and works, service and suffering, death and resurrection.

God has again made His dwelling among His people. The story of the departed glory is beginning to move toward return.

The Beloved Son

Jesus came from Nazareth to be baptized by John. John’s baptism was associated with repentance and confession of sins, yet the Gospels do not present Jesus as confessing personal transgression. Matthew records John’s hesitation: he believed that he should be baptized by Jesus rather than the reverse.

Jesus answered that the act was necessary “to fulfill all righteousness.” His baptism identified Him with the people whose story He had come to fulfill. He entered the waters with Israel, not because He shared Israel’s rebellion, but because He accepted Israel’s vocation and the work required for its restoration.

As Jesus emerged from the water, the heavens opened. The Spirit descended upon Him like a dove, and a voice came from heaven:

“You are my beloved Son; with you I am well pleased.”

—Mark 1:11

The declaration gathers several scriptural associations. “You are my Son” recalls Psalm 2, where God’s anointed king receives the nations as his inheritance. “With you I am well pleased” echoes Isaiah’s servant, the chosen one upon whom God places His Spirit. Royal Son and servant meet in the same person. The voice publicly identifies and commissions Jesus as the Spirit-anointed Son through whom God’s purpose will advance.

Israel awaited a Davidic ruler upon whom the Spirit would rest, the servant through whom the tribes would be restored and the nations receive light, and the gift of the Spirit as part of covenant renewal. At the Jordan, these expectations begin to converge around Jesus.

Restoration has begun, though not yet through a throne in Jerusalem. The kingdom first becomes visible around the anointing and obedience of the beloved Son.

The King in the Wilderness

The Spirit immediately led Jesus into the wilderness. The first act of the anointed Son’s public vocation was not enthronement or conquest but testing. Jesus entered the place where Israel had been tested after the Exodus. Israel had been called God’s son but repeatedly failed to trust Him. Jesus passed through the same setting and remained faithful.

The temptations concerned the character of His kingship. He was urged to turn stones into bread, using sonship independently of the Father’s will. Jesus answered from Deuteronomy: human life does not depend upon bread alone but upon every word from God.

He was urged to force divine protection through a public spectacle at the temple. Jesus refused to turn trust into presumption or require the Father to authenticate Him according to the tempter’s terms.

Finally, the kingdoms of the world and their glory were offered in exchange for worship. The offer reached toward promises already associated with Jesus’ vocation. Psalm 2 spoke of the nations as the inheritance of God’s Son. Daniel had seen the one like a son of man receiving dominion from the Ancient of Days.

The adversary offered by another route what the Father had promised to give. Jesus rejected both the allegiance demanded and the means by which the authority would be obtained. He would not grasp through compromised worship what He was called to receive through faithful obedience.

Israel had wanted a king like the nations, and its rulers had accumulated wealth, military power, alliances, and political control. The kingdoms of the world secured themselves through coercion, spectacle, and divided loyalty. Jesus refused that path. His kingship would arise from obedience to the Father. The Son emerged from the wilderness faithful where Israel and its kings had failed. The kingdom drawing near in Him would claim authority over the world, but its rule would express the character of God.

The Messenger Is Silenced

Jesus began His public proclamation after John was arrested. The detail prevents the kingdom announcement from being separated from its political setting. Herod Antipas ruled Galilee under Roman authority. John confronted his conduct and was imprisoned. The prophetic voice could still be silenced by rulers unwilling to hear it.

The kingdom did not draw near because existing powers had withdrawn. Rome remained. Herod remained. The temple establishment continued, and Israel possessed no independent Davidic throne. Nothing in the outward political order announced that restoration had begun.

John himself was in prison.

Under these conditions, Jesus entered Galilee and declared:

“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

—Mark 1:15

The announcement gathers Israel’s history and hope into a single declaration. The appointed time had arrived. The kingdom had drawn near. A response was required.

The word translated “time” is kairos. It often refers not merely to time’s passage but to an appointed or decisive moment. Jesus was not observing that a certain number of years had elapsed. He was declaring that Israel’s story had reached a divinely appointed turning point.

The prophets had spoken of return from exile, a new Exodus, the coming of God, a Davidic king, forgiveness, covenant renewal, the gift of the Spirit, restored creation, and life from the dead. These promises formed the horizon within which Israel waited. Jesus announced that the waiting had reached fulfillment. This did not mean that every promise had reached completion. Rome had not disappeared. The dead had not been raised. The nations had not universally acknowledged God’s reign, and creation had not been freed from suffering.

The announcement concerned the arrival of the decisive stage through which these promises would be accomplished. Israel’s hope was moving from anticipation into event.

The kingdom would appear before reaching its fullness. Jesus would speak of something already present and still coming, received now and inherited in the future. The age to come would begin within the present age without immediately bringing the present order to an end.

The appointed future had begun to dawn. God had always been King. What had arrived was the promised manifestation of His reign within Israel’s history—the action through which He would gather, forgive, heal, judge, deliver, and restore.

The time was fulfilled because the one through whom that reign would be revealed had appeared.

The Kingdom Has Drawn Near

Jesus declared that the kingdom of God was “at hand.” The expression communicates genuine nearness. The kingdom was no longer only a distant object of expectation. It had approached.

The statement cannot mean merely that God is sovereign in a timeless sense. Israel already confessed the Lord as King. If Jesus announced nothing more than a permanent theological truth, the urgency of His proclamation would be difficult to explain.

Nor should “at hand” be weakened into the claim that the kingdom remained entirely future but was now slightly closer. Jesus would soon act as though the reign He announced was confronting the powers that held people captive. Demons would be expelled, sins forgiven, the unclean restored, the sick healed, and outsiders welcomed. These works would not complete the kingdom, but they would make its presence visible.

This conclusion arises from the narratives themselves. Jesus did not usually announce His identity through direct claims of political kingship. He proclaimed God’s kingdom, called disciples, taught with authority, forgave sins, confronted evil, and performed works associated with Israel’s restoration. Yet the kingdom never appears independently of Him. People encounter its authority through His words, its mercy through His welcome, its power through His works, and its demands through His call. To receive Him is to receive the reign He announces; to reject Him is to resist that reign.

The relationship between kingdom and presence, established in Israel’s story, now reaches a decisive form. At Sinai, the King dwelt among His people in cloud, fire, tabernacle, and glory. In the Gospels, God’s reign draws near through the presence and activity of the Spirit-anointed Son.

The temple still stands, but the movement of the story has shifted. The return of the King has begun in person.

Repent and Believe

The announcement required a response:

“Repent and believe in the gospel.”

Repentance includes sorrow for sin but cannot be reduced to emotion. It involves turning life, loyalty, and expectation toward God. John had warned Israel not to presume upon descent from Abraham. Jesus summoned His hearers to reorder their lives around the reign drawing near in Him.

The call was addressed to Israel, the covenant people. Possession of Scripture, temple, ancestry, or national hope did not remove the need for response. The kingdom could not be inherited through presumption or secured through association with sacred institutions.

Nor could it be seized through political force. Jesus had refused to obtain the kingdoms of the world through compromised worship. Those who followed Him would have to surrender their own attempts to define God’s rule according to inherited expectations of power.

To believe the gospel was to trust the good news that God was acting as King. Isaiah’s herald had announced peace and salvation with the words, “Your God reigns.” Jesus now declared that the appointed time had arrived and called Israel to believe that announcement.

The death and resurrection through which this good news would reach its decisive form had not yet occurred. Nevertheless, the same gospel was already concentrated in Jesus’ proclamation: Israel’s God was fulfilling His promises, His kingdom had drawn near, and the response of repentance and allegiance could not be postponed.

Repentance turns from rival loyalties; faith entrusts itself to the action and promise of God. The kingdom brings consolation but also judgment. The return of God cannot leave injustice, idolatry, and unbelief undisturbed. Malachi had warned that the Lord’s coming to His temple would require purification. John spoke of both Spirit and fire. Jesus’ announcement offered good news, but it did not permit neutrality.

The nearness of the kingdom placed every existing loyalty under examination.

The Beginning of Fulfillment

Israel had waited through the rise and fall of kingdoms. A remnant had returned from Babylon, the temple had been rebuilt, sacrifice had resumed, and covenant life had continued. Yet the Davidic throne remained vacant, the promised Spirit had not been poured out, foreign rulers governed the land, and Scripture recorded no glory-filling event comparable to the tabernacle or Solomon’s temple.

Then John appeared in the wilderness. He summoned Israel to the Jordan, called the people to repentance, announced the nearness of the kingdom, and prepared the way of the Lord.

Jesus entered the waters with His people. He received the Spirit and was identified as the beloved Son. He entered the wilderness, refused the paths of compromised rule, and emerged faithful to the Father.

When John was imprisoned, Jesus entered Galilee and announced that the appointed time had arrived. The kingdom had not come because Rome withdrew or because a son of David was crowned in Jerusalem. It had drawn near through the presence and activity of the Spirit-anointed Son.

The promise was becoming event.

Such an announcement required more than words. If God’s reign had entered history, it would leave signs. The powers responsible for disorder, bondage, exclusion, sickness, and death would be confronted. The poor would hear good news. The unclean would be restored. The oppressed would encounter release.

Even the grave would begin to yield. The promised future was beginning to dawn.

Chapter 5 — Signs of the Kingdom

Are You the One Who Is to Come?

John heard about the works of Jesus from prison.

The messenger who had announced the nearness of the kingdom remained confined by Herod. John had spoken of the coming one in terms of judgment: the axe was already laid at the root of the trees; the wheat would be gathered, and the chaff burned. Yet Herod remained on his throne. Rome still ruled, the wicked had not been removed, and Israel’s public life appeared largely unchanged.

Jesus was teaching, healing, and gathering disciples, but He was not moving against the powers responsible for John’s imprisonment. John therefore sent messengers with a question:

“Are you the one who is to come, or shall we look for another?”

—Matthew 11:3

The question need not be treated as the collapse of John’s faith. He had identified Jesus publicly and witnessed the events surrounding His baptism. Yet prophetic confidence did not mean that every feature of Jesus’ ministry corresponded neatly with John’s expectations.

The kingdom had been announced, but where was the judgment? The promised one had appeared, but where was Israel’s visible restoration? If the reign of God had drawn near, why did its messenger remain in Herod’s prison?

These were not trivial objections. They arose from the apparent distance between the prophetic promises and the world John could see.

Jesus did not answer by naming a title. He directed John’s disciples toward what was happening: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them.”

—Matthew 11:4–5

The answer gathers language from several passages in Isaiah. The prophet had spoken of the blind seeing, the deaf hearing, the lame leaping, the poor receiving good news, and the afflicted rejoicing. These belonged to Isaiah’s vision of Israel’s restoration, when God would return to save His people and the wilderness itself would share in their renewal.

Jesus’ works were His answer.

The kingdom had not arrived in the form John expected, but the announcement had not been empty. The promised restoration was becoming visible around Jesus. Bodies were healed, the unclean were cleansed, the dead were raised, and good news reached those easily forgotten by the existing order.

Jesus concluded with a gentle warning:

“Blessed is the one who is not offended by me.”

—Matthew 11:6

The difficulty was not the absence of fulfillment. It was the form fulfillment had taken. Those awaiting the kingdom would have to recognize Israel’s God at work through Jesus before Herod fell, Rome departed, or judgment brought the present age to its appointed end.

What the Prophets Had Described

The miracles of Jesus are sometimes treated primarily as credentials. They demonstrate His authority and provoke questions about His identity. Yet authentication does not exhaust their significance.

Jesus does not rearrange the natural world merely to prove that He can. His works restore what has been damaged, release what has been bound, cleanse what has been defiled, and recover what has been lost. The blind see, the deaf hear, the lame walk, the unclean are restored, the hungry are fed, the oppressed are delivered, and the dead are raised. These acts correspond to the world anticipated by the prophets. Isaiah had described restoration through renewed bodies, liberated captives, good news for the poor, provision in the wilderness, and the defeat of death. The miracles do not bring those promises to universal completion, but they reveal their character. Israel’s God is acting to restore His people, and through that restoration the renewal of creation has begun to appear.

The Gospel of John frequently calls Jesus’ works “signs.” The Synoptic Gospels more often speak of healings, mighty works, wonders, or acts of power. The terminology differs, but the works point beyond themselves.

This does not diminish what happened to the individuals involved. The person healed genuinely received sight, movement, cleansing, or life. Compassion was not subordinated to symbolism. Yet each act also disclosed a larger reality: the reign of God was being exercised through Jesus.

The works made visible what His proclamation announced.

Healing and Human Restoration

Sickness occupies a prominent place in the Gospel narratives because it exposes the vulnerability of embodied life. Disease can weaken the body, shorten life, isolate individuals, impoverish families, and remove people from ordinary participation in their communities. Some conditions also carried implications of ritual impurity, although illness and impurity should not be treated as identical.

Jesus encountered people within this complexity.

A woman who had suffered from bleeding for twelve years approached Him secretly. Her condition had exhausted her resources and placed her under the ritual restrictions associated with bodily discharge. When she touched Jesus’ garment, her uncleanness did not pass into Him. Healing passed from Him to her.

Jesus did not allow her restoration to remain anonymous. He called her “daughter” and told her to go in peace. The healing restored more than her physical health. It publicly returned her to the community.

A man with a skin disease approached Jesus and said that He could make him clean if He were willing. Jesus touched him. Those considered unclean were ordinarily avoided because contact could communicate impurity. Jesus did not become defiled. His holiness moved outward, cleansing the man and enabling him to return to communal and religious life.

Elsewhere, blind eyes receive sight, paralyzed bodies recover movement, fever leaves the sick, and long-standing infirmities end. Jesus sometimes responds to the faith of the afflicted, sometimes to the faith of friends or relatives, and sometimes to suffering that has made no recorded request. His actions cannot be reduced to a mechanical pattern.

The healings reveal the character of the reign He announces. God’s kingdom is not indifferent to embodied life. It does not offer escape from creation as though the body were a disposable shell. It restores human beings as creatures made by God and anticipates the renewal of the creation to which they belong.

This does not mean that every illness is directly caused by personal sin, demonic oppression, or insufficient faith. The Gospels distinguish sickness, impurity, disability, and demonic affliction even when their effects overlap. Jesus rejects a simple equation between individual sin and physical suffering.

Nor do the healings guarantee that every faithful person will receive complete physical restoration in the present. John remained in prison and would soon be killed. The earliest Christians continued to experience weakness, sickness, and death while confessing that the kingdom had come.

The healings are therefore neither empty symbols nor evidence that creation has already been fully renewed. They are foretastes of the restoration God intends for human life.

The Sabbath and the Work of Restoration

Several healings take place on the Sabbath. These episodes are sometimes reduced to a conflict between compassion and an excessively legal approach to religious observance. Compassion is certainly present, and some of Jesus’ opponents placed their interpretations of Sabbath observance above the restoration occurring before them. Yet the Sabbath itself carries a larger kingdom significance.

The Sabbath recalled both creation and Israel’s liberation from Egypt. It testified that human life was not finally ordered by endless labor, production, or bondage. Israel rested because God had completed His work and because He had brought slaves out from under Pharaoh’s demands. When Jesus healed on the Sabbath, He did not treat the day as meaningless. He acted as though restoration disclosed its purpose.

A woman bent over for eighteen years was released from her affliction. Jesus described her as a daughter of Abraham whom Satan had bound. If animals could be untied and led to water on the Sabbath, how much more should this woman be loosed from her bondage?

The language of binding and release gives the healing an Exodus-like character. The Sabbath was an appropriate day for liberation because it commemorated the God who releases captives. It also looked back to creation’s rest and therefore forward to creation’s restoration.

Jesus was not setting mercy against the Sabbath. He was acting as though the rest toward which creation and covenant pointed was beginning to arrive. In His hands the Sabbath became a sign of new creation: the bound were released, damaged bodies were restored, and human beings recovered something of the wholeness for which they had been made.

The Lord of the Sabbath was present, and the promised rest was beginning to take visible form around Him.

The Kingdom Confronts the Powers

Not every form of suffering in the Gospels is described as demonic. Yet the exorcism narratives make clear that Jesus’ ministry involved conflict with powers holding human beings in bondage.

The demons often recognized Jesus before the crowds or even the disciples understood Him. They knew that His presence threatened their authority. His commands were not rituals designed to manipulate spiritual forces. He spoke, and they obeyed.

Some of Jesus’ opponents did not deny that extraordinary deliverances were occurring. Instead, they attributed His power to the ruler of demons. Jesus answered that a kingdom divided against itself could not stand. Satan would not advance his rule by overthrowing his own agents. He then stated the significance of what was happening:

“If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.”

—Matthew 12:28 Luke’s parallel refers to the “finger of God,” language recalling the Exodus, when Pharaoh’s magicians recognized that the power confronting Egypt exceeded their own. The resonance should not be made to bear more than the passage allows, but it is fitting. Israel’s God had once confronted the power enslaving His people. Through Jesus, He was again releasing captives.

Jesus compared His work to entering the house of a strong man. The strong man’s possessions could not be carried away unless he was first bound. The deliverances occurring around Jesus were evidence that such a binding had begun.

This did not mean that evil had ceased to operate. The Gospel narratives continue toward betrayal, violence, and crucifixion. Yet Satan’s authority was no longer unchallenged. The reign of God was taking effect within territory claimed by another power.

The deliverances were acts of mercy, but they were also acts of judgment. Each one declared that the powers opposed to God possessed no rightful or permanent claim upon human life.

The King had entered the strong man’s house.

Forgiveness and the Authority of the Son of Man

The promised restoration required more than healing and deliverance. Israel’s exile had been understood as the consequence of covenant unfaithfulness. The prophets therefore joined return with forgiveness, cleansing, renewed hearts, and the restoration of covenant fellowship.

Within that hope, forgiveness meant more than the removal of private guilt. It belonged to the end of exile and the renewal of God’s people.

Jesus exercised authority at the center of this deeper need. When a paralyzed man was lowered through a roof, Jesus first declared that his sins were forgiven. Some of the scribes considered the words blasphemous. Their reasoning was understandable: forgiveness ultimately belonged to God.

Jesus asked which was easier—to pronounce forgiveness or to tell the man to rise and walk. Forgiveness could not be observed directly. Healing could. He then restored the man so that those present might know that the Son of Man possessed authority on earth to forgive sins. The visible restoration authenticated the declaration, but the relationship also worked in the other direction. The healing was not an isolated act of bodily repair. It signified the covenant restoration associated with forgiveness.

The title “Son of Man” quietly enlarges the claim. Daniel had seen one like a son of man receiving authority and an everlasting kingdom from the Ancient of Days. Jesus did not explain the whole vision in this encounter, but He claimed that the Son of Man already possessed authority on earth—authority exercised not first through coercion, but through forgiveness and restoration.

Jesus enacted that forgiveness socially as well as verbally. He ate with tax collectors and sinners, provoking criticism from those who believed such company compromised holiness. Table fellowship communicated recognition and belonging. His meals anticipated the kingdom banquet and embodied the gathering of people treated as outsiders.

His welcome did not make conduct irrelevant. His call remained a call to repentance. Yet repentance took place within the reach of mercy. Jesus did not wait for morally compromised people to establish their worthiness before drawing near. His presence created the possibility of return.

Forgiveness was therefore not detached from the kingdom. It was one of the principal ways in which the kingdom gathered a renewed people.

The Poor Hear Good News

Jesus included the proclamation of good news to the poor among the works reported to John. This might appear less dramatic than restoring sight or raising the dead. Yet it belongs directly to Isaiah’s description of God’s saving reign.

Isaiah had spoken of good news to the poor, liberty to captives, comfort for those who mourned, and the year of the Lord’s favor. The language recalled release from bondage and the restoration of what poverty, debt, oppression, and exile had taken away. It carried the resonance of Jubilee, when liberty was proclaimed and inherited life was set in order again.

The poor in the Gospel narratives are not a single spiritual category. They include those burdened by economic need, sickness, debt, exclusion, and limited influence. Their condition does not automatically make them righteous, nor does wealth automatically establish guilt. Nevertheless, Scripture repeatedly identifies the poor as those easily overlooked or exploited by existing structures of power.

A kingdom that merely replaced one ruling group with another could leave them untouched. The reign Jesus announced reached them directly.

He blessed the poor, warned the rich, fed the hungry, received those without status, and taught His followers to practice generosity without seeking public honor. The good news was not that poverty had become desirable. It was that those with little standing in the present order were neither forgotten nor peripheral within God’s future.

The kingdom overturned the assumption that importance before God could be measured by wealth, influence, or reputation. Those without the means to secure a place within the existing order were invited to receive the kingdom as gift.

Creation Under His Authority

The signs extend beyond individual bodies and social restoration.

Jesus crossed the Sea of Galilee with His disciples when a violent storm arose. The boat was overwhelmed, and experienced fishermen feared for their lives. Jesus rebuked the wind and sea, and a great calm followed.

The disciples asked:

“Who then is this, that even the wind and the sea obey him?”

—Mark 4:41

The question moves from the work to the identity of the one performing it. In Israel’s Scriptures, the sea frequently represents forces beyond human control. God rules its boundaries, stills its raging, and brings His people safely through it. Jesus’ authority over the storm therefore places Him within scriptural descriptions of divine authority over creation.

The feeding narratives carry related associations. Crowds follow Jesus into a deserted place where there is insufficient food. Jesus blesses what is available, distributes it through the disciples, and feeds the multitude with abundance remaining. The setting evokes Israel’s wilderness history, when God provided bread for a people unable to sustain themselves. It also anticipates prophetic images of a future feast associated with God’s saving reign.

Yet the sign could be misunderstood. John records that the crowd attempted to make Jesus king by force. They recognized royal implications but interpreted them through the kind of kingship Jesus had refused in the wilderness. He would not turn divine provision into a means of seizing power.

Jesus fed the crowd because the kingdom He embodied bore the character of God’s provision. The wilderness was again becoming a place where God sustained His people.

These works enlarge the horizon of restoration. The kingdom concerns forgiveness, healing, and restored community, but it cannot be limited to private or inward life. The created order belongs beneath the authority of the King. Wind, sea, bread, bodies, and death all fall within the reach of His command.

The Dead Are Raised

The prophets had carried Israel’s hope toward the defeat of death. Isaiah spoke of death being swallowed up and tears wiped away. Ezekiel portrayed Israel’s restoration as dry bones receiving life. Daniel described those sleeping in the dust awakening.

Jesus’ ministry brought signs of that future.

Jairus came to Jesus because his daughter was dying. Before Jesus reached the house, word arrived that she had died. Jesus entered, took the child by the hand, and told her to arise. She stood and walked.

At Nain, Jesus encountered a funeral procession. The dead man was the only son of a widow, leaving her exposed not only to grief but also to economic and social vulnerability. Jesus acted without a recorded request. He had compassion on her, touched the bier, and commanded the young man to rise.

Lazarus had been in the tomb four days when Jesus came to Bethany. Jesus called him out, and the man emerged still wrapped in burial cloths.

These events must be described precisely. Jairus’s daughter, the widow’s son, and Lazarus were restored to mortal life. They would eventually die again. Their return was not yet the resurrection promised at the end of the age. Jesus’ own resurrection would be different. He would not merely return to the conditions of mortal existence. He would rise into the life of the age to come, beyond the dominion of death.

Nevertheless, these earlier restorations were genuine signs. Death was compelled to release particular captives at Jesus’ command. The power that appeared absolute was shown to possess limits in His presence.

When Jesus told John’s disciples that the dead were being raised, He presented these works as evidence that the prophetic future had begun to arrive. The completed victory remained ahead, but its power was already active.

The grave had not yet been emptied. It had begun to yield.

Signs Without Completion

The miracles make two opposite conclusions impossible.

It is impossible to say that nothing had happened. The blind saw, the deaf heard, the lame walked, the unclean were restored, the oppressed were delivered, the hungry were fed, sins were forgiven, and the dead were raised. These were not metaphors for an entirely future kingdom. They were events within the present world.

Yet it is equally impossible to say that everything had been completed. Sickness continued, evil remained active, hunger did not disappear, and funerals did not cease. Herod remained on his throne, and John remained behind a prison door.

The signs reveal a kingdom genuinely present without suggesting that its fullness has arrived. They may therefore be described as foretastes. A foretaste belongs to the reality of what is coming and allows that future to be experienced in advance, but it does not exhaust the banquet.

The signs also reveal that restoration and judgment have begun together. Bodies are restored, sins forgiven, captives released, and the excluded gathered. At the same time, the powers that deform human life are confronted, hardened opposition is exposed, and claims to authority are brought under judgment. The final reckoning remains future, but God’s verdict upon the enslaving powers is already becoming visible.

Jesus answered John by directing attention to what was happening. His answer affirmed John’s announcement while correcting the expectation that the kingdom must begin with the immediate overthrow of Herod or Rome. Israel’s restoration had begun, but it was beginning through healing, forgiveness, liberation, provision, and the gathering of a renewed people around Jesus.

The promised future was appearing within the present age. Wherever His authority was exercised, something of the world described by the prophets came into view.

Yet the signs did not explain everything. Their meaning remained hidden from many who witnessed them. The King stood among Israel, but He did not seize the throne. His kingdom was present, but it did not take the form ordinarily associated with kingdoms. Even John, who had announced its approach, had to reconsider how the promise was being fulfilled.

To understand such a kingdom, the disciples would need more than signs.

They would need the parables.

Chapter 6 — The Mystery of the Kingdom

To You Has Been Given the Secret

The signs of the kingdom were public. Crowds saw the sick healed, the unclean restored, demons expelled, storms stilled, and bread multiplied. Reports of Jesus spread through Galilee and beyond. His works could not easily be hidden, and even His opponents were compelled to account for what had occurred.

Yet the meaning of those works was not equally evident to everyone. Some followed Jesus. Others regarded Him as dangerous, deceived, or empowered by evil. The same signs that awakened faith in one person provoked resistance in another. The kingdom was acting openly, but it was not universally recognized.

Jesus addressed this tension through parables.

When His disciples asked why He taught in this manner, He told them:

“To you has been given the secret of the kingdom of God, but for those outside everything is in parables.”

—Mark 4:11

The Greek word translated “secret” is mystērion. In biblical usage, a mystery is not necessarily something incomprehensible or deliberately obscure. It is something previously hidden within the purpose of God that has now been disclosed.

Israel’s Scriptures had already announced that God would establish His reign, restore His people, judge evil, gather the nations, raise the dead, and renew creation. The mystery was not whether the kingdom would come. It concerned how the promised future was beginning to arrive.

The prophets often placed restoration, judgment, divine return, resurrection, and renewed creation within the same broad horizon. Jesus announced that the appointed time had arrived, yet the world had not immediately entered the completed future those promises described. Rome continued to rule. Herod remained on his throne. Death continued to operate. Nevertheless, the kingdom was present because the King was present. It appeared through Jesus’ proclamation, healings, exorcisms, forgiveness, and gathering of a renewed people. God’s promised future had entered history before the final resurrection and judgment.

The kingdom had begun with sowing rather than harvest, summons rather than separation, and restoration before universal completion. Its King would be rejected before He was publicly vindicated.

This was the secret disclosed to the disciples. God’s promised reign had not been abandoned or diminished. It had begun in an unexpected form.

Hearing Without Hearing

Parables are sometimes described simply as illustrations that make difficult ideas easier to understand. They can clarify, but the Gospel narratives give them a more searching function.

A parable takes familiar material—soil, seed, bread, fishing, vineyards, household labor, debt, and weddings—and places it within a story or comparison requiring judgment. The hearer must decide what is being disclosed and where he or she stands within it.

Jesus’ parables therefore both reveal and conceal. They reveal the kingdom to those willing to hear, but they do not compel recognition from those already resisting His message. Jesus connected this pattern with Isaiah’s prophetic commission, in which people heard without understanding and saw without perceiving.

Isaiah had been sent to a people whose continued resistance to the prophetic word would confirm the judgment approaching them. By drawing upon that commission, Jesus placed His own ministry within Israel’s prophetic history. Israel was again being summoned to recognize what its God was doing, and the response to that summons exposed the condition of those who heard it.

This does not mean that Jesus spoke obscurely to prevent otherwise receptive people from believing. It means that the word of the kingdom did more than communicate information. It brought the hearer to a point of decision. The same proclamation could produce repentance, indifference, temporary enthusiasm, or hardened opposition.

Jesus repeatedly concluded His teaching with a summons:

“He who has ears to hear, let him hear.” Physical hearing was not the issue. To understand the kingdom required more than identifying the symbols within a story. It required a willingness to be judged and reordered by what Jesus announced.

The Sower and the Soils

The parable of the sower begins with apparent waste. A sower scatters seed broadly. Some falls along the path and is taken by birds. Some falls on rocky ground, grows quickly, and withers because it has no depth. Some falls among thorns and is choked. Other seed falls into good soil and produces an abundant crop.

The prophets had used sowing, fruitfulness, and harvest to describe Israel’s restoration. Jesus now scattered the word of the kingdom within Israel, but the response did not resemble an undivided national awakening.

Some rejected the word immediately. Others received it with enthusiasm but did not endure trouble or opposition. Still others allowed anxiety, wealth, and competing desires to choke what they had heard. The same proclamation produced different results because it was not heard in the same way.

The mixed response explained why public signs did not produce universal recognition. Religious leaders resisted Jesus’ authority. Crowds misunderstood His works. Even the disciples struggled to understand the path He had chosen.

Yet the failure of much of the seed to bear fruit did not mean that the sower’s work had failed. The seed reaching good soil produced a harvest far exceeding the apparent losses. God’s purpose for restoration would bear fruit despite rejection, shallow reception, and divided loyalty.

The parable also guards against measuring the kingdom by immediate visibility. A crowd may respond briefly and still fall away. A quieter reception may endure and produce fruit. Neither resistance nor apparent insignificance gives a reliable measure of the final harvest.

The harvest remained within the seed.

The Seed Growing in Secret

Mark records another parable in which a man scatters seed and then continues the ordinary rhythm of life: “He sleeps and rises night and day, and the seed sprouts and grows; he knows not how.”

—Mark 4:27

The farmer participates in the process, but he does not create the life within the seed. He scatters it and later recognizes the stages of growth—the blade, the ear, and the full grain. When the crop is ready, the harvest comes.

The parable does not encourage inactivity. The seed must be sown, and the harvest gathered. Yet the growth between those moments remains beyond the farmer’s control.

The kingdom is God’s work. It can be proclaimed, received, served, and awaited, but it cannot be manufactured. Human effort does not generate its life, and human impatience cannot force it to maturity.

This mattered because the movement visible around Jesus appeared small beside the prophetic expectation. He had gathered disciples and brought restoration to particular people, but the great kingdoms of the world remained in place. Nothing in Galilee appeared proportionate to the promised renewal of Israel and creation.

The parable teaches that beginning and harvest belong to one process without occurring at the same moment. Hidden growth is still growth. The apparent delay between sowing and harvest does not mean that the seed is inactive.

The farmer’s limited understanding also places appropriate restraint upon the disciples. They would participate in the kingdom’s work, but they would not control its operation or determine its times. The life within the seed belonged to God.

The Mustard Seed

The mustard seed addresses the disparity between beginning and outcome. Jesus compared the kingdom to a seed that appears insignificant when sown but grows into a plant large enough for birds to shelter in its branches. What begins in a form easily overlooked reaches a scale not suggested by its origin.

The kingdom’s beginning in Jesus could be dismissed for the same reason. He came from Nazareth, taught in villages, gathered ordinary disciples, and exercised no recognized authority within the structures governing Judea or Rome. He possessed no army, palace, treasury, or territorial administration.

Measured by the ordinary standards of kingdoms, the beginning appeared negligible. Yet its initial scale did not determine its future. The image of birds sheltering in branches recalls scriptural descriptions of kingdoms whose reach extended to many peoples. Ezekiel also used the image of a great tree planted by God, beneath whose branches birds of every kind would dwell. The allusion should not be pressed into a detailed prediction, but it enlarges the horizon of the parable. What began around Jesus would not remain a local curiosity.

This does not provide a theory of uninterrupted institutional, political, or cultural progress. Not every historical development associated with Christianity represents the advance of God’s reign. The parable makes a more fundamental claim: the kingdom’s present smallness provides no reliable measure of its promised fullness.

What appeared negligible carried God’s future within it.

Leaven in the Dough

The parable of the leaven makes a related point through a domestic image. A woman places leaven within a large amount of flour until it works through the whole. No observer sees the leaven moving through the dough, yet its effect eventually becomes evident.

The kingdom did not begin through events the political world would have recognized as triumphs. It worked through teaching, healing, forgiveness, shared meals, and the gathering of people without recognized power. Its beginning was concealed within ordinary life.

This hidden operation should not be confused with an entirely inward kingdom limited to individual spirituality. The leaven affects the whole quantity of dough. The kingdom’s hiddenness concerns the manner of its beginning, not the narrowness of its claim.

Nor should leaven be assigned the same symbolic meaning in every biblical passage. It can represent corruption elsewhere, but symbols receive meaning from the stories in which they occur. Here a small and concealed agent produces a comprehensive result disproportionate to its appearance.

The kingdom could be missed precisely because its work did not announce itself according to conventional expectations of greatness. Wheat Among Weeds

The continued presence of evil created another difficulty. If the kingdom had arrived, why had the wicked not been removed?

John had spoken of an axe, a winnowing fork, and unquenchable fire. Yet Jesus’ ministry unfolded amid opposition, injustice, and unbelief. The kingdom appeared to have begun without the separation John expected.

The parable of the wheat and weeds addresses this delay. A man sows good seed in his field. During the night, an enemy sows weeds among the wheat. When the plants appear, the servants recognize what has happened and ask whether they should remove the weeds.

The master refuses. Pulling them prematurely might damage the wheat. Both are allowed to grow until the harvest, when the reapers will separate them.

Jesus identifies the harvest with the close of the age. The parable does not deny judgment. It explains why judgment has not yet occurred in its final form.

The kingdom has begun while evil remains present. This coexistence is not moral indifference. The enemy remains an enemy, and the weeds are not reclassified as wheat. Final separation is certain, but the master determines when it will occur.

The delay allows the work of sowing and gathering to continue. What might appear to be divine inaction is also patience. The field is not abandoned while the harvest waits.

The parable also limits the authority of the servants. Zeal to purify the field before the appointed time may destroy what they intend to preserve. Final separation belongs to the master and his appointed reapers.

Jesus identifies the field as the world, not simply the institutional church. The parable should not therefore be made into a complete account of how Christian communities exercise discipline. Its principal concern is the coexistence of the kingdom’s children and the continuing activity of evil within the present age.

The presence of weeds does not prove that the wheat is unreal. The Net and the Final Separation

The parable of the net presents the same distinction through the work of fishing. A net is cast into the sea and gathers fish of many kinds. The gathering occurs first. The sorting follows when the net is brought ashore.

Jesus compares the separation to what will occur at the close of the age. The present activity of the kingdom gathers widely, but final judgment distinguishes what the gathering itself does not immediately separate.

The image would have been familiar to several of Jesus’ disciples. Fishing involved labor, uncertainty, abundance, and sorting. Jesus used that ordinary process to explain the time between the kingdom’s announcement and its completion.

The net was already in the water. The final shore had not yet been reached.

The kingdom was active in gathering before judgment completed the separation. If the net had not been cast, nothing could be said to have begun. If the sorting were already complete, the present mixed condition of the world would be difficult to explain.

Beginning and completion belonged to the same kingdom, but they did not occur at the same moment.

Treasure Hidden in a Field

Some parables explain how the kingdom grows. Others reveal what it is worth.

Jesus compared the kingdom to treasure hidden in a field. A man discovers it, conceals it again, and in his joy sells all that he has to buy the field.

The ethical and legal questions modern readers may raise about the transaction are not the center of the comparison. The parable turns upon discovery, value, joy, and decisive response.

The man does not create the treasure. He finds it. The field may have appeared ordinary, and those passing by may have seen nothing that justified sacrifice. Once the man recognizes what lies within it, however, the value of everything else is reconsidered.

What appears to observers as unreasonable loss is, from his perspective, an exchange made with joy. He does not surrender what he possesses in the hope that the treasure might eventually become valuable. He acts because he has seen what it already is. The joy in the parable is not manufactured enthusiasm. It arises from discovery.

This is the joy of finding the kingdom.

The kingdom had appeared within the ordinary world of Galilean villages, shared meals, healed bodies, forgiven sinners, and a teacher without political office. Many stood near it without recognizing what they had encountered. Hiddenness did not diminish its worth; it explained why its value could remain unnoticed.

Those who saw only the field could not understand the joy of the person who found the treasure.

The Pearl of Great Value

The merchant searching for fine pearls provides a closely related comparison. Unlike the man in the field, the merchant is actively searching. He knows the value of pearls and has experience distinguishing the ordinary from the exceptional. When he finds one pearl of great value, he sells everything and buys it.

The two parables approach discovery from different directions. One person appears to encounter treasure unexpectedly; the other finds what he has long sought. Both respond with complete revaluation.

The kingdom addresses those who knew they were waiting and those who did not understand what they lacked until they encountered it.

The sale of all possessions should not be treated as a method by which salvation is purchased. The kingdom remains God’s gift and work. The point is that recognizing its worth makes divided valuation impossible. One cannot see the pearl as uniquely valuable while continuing to treat every other possession as equally ultimate.

The response appears excessive only where the pearl’s value has not been perceived. A person may hear the announcement, see the signs, and remain unwilling to reorder life around what has been revealed. The obstacle is not always hostility. It may be the inability to recognize worth.

The kingdom is found where its value is seen. The Rejected Son

The hiddenness of the kingdom extends beyond quiet growth and delayed judgment. It reaches the rejection of the King Himself.

Jesus told of a landowner who planted a vineyard, provided everything required for its care, and entrusted it to tenants. When the season came, he sent servants to receive what was due. The tenants beat one, killed another, and mistreated others.

Finally, the owner sent his beloved son, reasoning that they would respect him. The tenants saw the son as an obstacle to their control. They killed him and cast him out of the vineyard.

The parable draws upon Isaiah’s song of the vineyard and Israel’s history of rejecting prophetic messengers. In its Gospel setting, it confronts leaders who resisted Jesus’ authority. It should not be turned into a condemnation of the Jewish people as a whole. Jesus, His disciples, the prophets, and the earliest believers all belonged to Israel. The conflict occurred within Israel over the nation’s response to its God and His appointed Son.

The vineyard itself was not discarded. It remained the owner’s possession and concern. Judgment fell upon tenants who wished to control what had been entrusted to them without submitting to the owner’s claim.

The parable makes the coming rejection of Jesus part of the kingdom story. His death would not prove that He was an unsuccessful claimant. It would expose how deeply human authority resists the reign of God when that reign threatens its control.

Jesus then cited the psalm:

“The stone that the builders rejected has become the cornerstone.”

—Psalm 118:22

The builders possessed sufficient authority to examine and dismiss the stone. Their judgment appeared decisive. Yet God would assign the rejected stone its true place.

The mystery of the kingdom was therefore inseparable from the path of its King. God’s reign entered history through one who refused to seize authority by the methods of worldly kingdoms. He would be resisted, handed over, and cast out. Yet rejection would not determine the identity or future of the Son.

Learning to See the Kingdom

The kingdom had come, but not in the form most easily recognized. It was seed scattered upon different soils, growth hidden beneath the ground, and leaven working quietly through the dough. It was wheat growing among weeds while the harvest waited, a net gathering before the final separation, and treasure concealed in an ordinary field.

These images taught the disciples to distinguish hiddenness from absence, beginning from completion, and sowing from harvest. The kingdom could be genuinely present even while much of the world appeared unchanged. Its modest beginning did not limit its future, and the continued presence of evil did not place the promised judgment in doubt.

The parables also explained why signs alone could not produce understanding. The same word met different soils. The same works awakened faith and opposition. Recognition required ears willing to hear and eyes prepared to see.

At the center of the mystery stood Jesus.

The kingdom was hidden because the identity and path of its King were not recognized. He carried royal authority without the outward forms of monarchy. He exercised the reign of God through forgiveness, restoration, service, and deliverance. He refused the kingdoms offered through compromised worship and moved instead toward rejection.

The Son would be cast out of the vineyard. The stone would be dismissed by the builders. The King would be condemned beneath the authority of existing kingdoms.

Yet the judgment of the builders would not determine His place in the story.

To understand the kingdom, the disciples would now have to understand the path of the King.

Chapter 7 — The King and His Kingdom

Who Do You Say That I Am?

The kingdom could not finally be understood without identifying its King.

Jesus announced God’s reign rather than repeatedly announcing Himself as king. Yet His authority stood at the center of everything He proclaimed. The kingdom drew near through His presence, its works occurred through His command, and entrance into it became increasingly inseparable from the response made to Him.

The disciples had seen the signs and heard the parables. They had watched demons obey Him, storms become calm, sins forgiven, the unclean restored, and the dead raised. He could not be explained as an ordinary teacher.

At Caesarea Philippi, Jesus asked what people were saying about His identity. The answers placed Him within Israel’s prophetic history: John the Baptist, Elijah, Jeremiah, or another of the prophets.

Jesus then made the question personal:

“But who do you say that I am?”

—Matthew 16:15

Peter answered that Jesus was the Christ, the Son of the living God.

“Christ” is not a personal name. It is the Greek form of “Messiah,” the anointed one. Within Israel’s Scriptures, anointing was associated especially with kings and priests. In the context of Peter’s confession, the title identifies Jesus with the royal hope attached to David’s house.

The confession was correct. Peter understood that Jesus was the promised King. What he did not understand was the King’s vocation.

Jesus immediately began to teach that He must go to Jerusalem, suffer at the hands of the leaders, be killed, and be raised. Peter objected. The Messiah he had confessed could not, in his understanding, be rejected and executed. Such an end appeared to contradict the purpose of kingship.

Jesus rebuked him severely. Peter’s objection was more than concern for his teacher. It offered Jesus an account of messianic vocation that avoided suffering and apparent defeat. The temptation resembled the alternatives Jesus had already rejected in the wilderness: kingship without obedience, glory without the path appointed by the Father.

Peter had identified the King while resisting the manner in which He would reign.

This tension governs the remainder of the Gospel story. The disciples did not merely need further evidence that Jesus was the Messiah. Their understanding of messianic rule had to be reordered around His obedience, suffering, death, and resurrection.

The King would not abandon His kingdom by going to the cross. He would carry His kingdom mission through it.

A Kingship Jesus Refused

Jesus had already resisted attempts to define His kingship according to other expectations.

After the feeding of the multitude, the crowd recognized that a figure of unusual authority stood among them. John records that they intended to take Jesus by force and make Him king. He withdrew from them.

Their response was not entirely mistaken. The provision of bread in the wilderness carried associations with Moses, divine provision, and Israel’s hope. Jesus was Israel’s King. Yet He would not accept a crown imposed according to the crowd’s terms or timetable.

The temptation narrative had shown Him refusing the kingdoms of the world when offered through compromised worship. The feeding narrative shows Him refusing kingship shaped by popular enthusiasm and material expectation. In both cases, the question was not whether He possessed royal authority. It was whether His authority would be defined by another agenda.

Crowds could desire a king who provided bread without receiving the word accompanying the sign. Disciples could confess the Messiah while rejecting the cross. Leaders could await restoration while refusing the one through whom God brought it. Jesus refused to acquire or exercise authority through spectacle, coercion, political opportunism, or the manipulation of human need. This refusal did not make His kingdom private or politically harmless. It challenged the assumptions by which kingdoms secured allegiance and preserved power.

Jesus did not reject kingship. He rejected false accounts of how a king becomes great and how a kingdom secures its future.

The Road to Jerusalem

After Peter’s confession, Jesus’ movement toward Jerusalem becomes increasingly deliberate. He repeatedly told the disciples what awaited Him. The Son of Man would be delivered into human hands, condemned, mocked, flogged, and killed. He would also rise.

The disciples struggled to hold suffering and royal vindication together. They could imagine a Messiah defeating His enemies or a righteous sufferer oppressed by them. Jesus joined the two within His own vocation.

Their misunderstanding became visible in disputes about greatness. James and John asked to sit at Jesus’ right and left when He came in His glory. The request assumed that His approaching kingdom would provide recognizable positions of status.

Jesus asked whether they could drink His cup and receive His baptism. They desired places of honor without understanding the suffering toward which He was moving.

The other disciples became indignant, but Jesus did not treat their anger as evidence of greater understanding. He gathered them and contrasted authority among the nations with authority in His kingdom:

“Those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you.”

—Mark 10:42–43

Jesus did not deny that leadership would exist among His people. He redefined greatness through service. Whoever wished to become great must become a servant, and whoever wished to be first must become the servant of all.

He then interpreted His own mission: “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

—Mark 10:45

The statement brings together two scriptural streams. The Son of Man evokes Daniel’s vision of one receiving dominion, glory, and a kingdom from the Ancient of Days. Yet the giving of His life “for many” recalls the servant in Isaiah who bears the suffering of others.

Jesus joined royal authority with representative self-giving. He did not cease to be King when He took the place of a servant. Service described how His royal authority would be exercised.

The rulers of the nations often preserved their positions by requiring others to bear the cost. Jesus would bear the cost for His people. His kingdom therefore judged the ordinary use of power. Authority beneath God’s reign could not be measured by the ability to compel service from others.

The servant King went before His people toward Jerusalem.

The King Comes to Jerusalem

Jesus entered Jerusalem in a manner deliberately shaped by Israel’s royal hope.

He approached riding on a young donkey, recalling the words of Zechariah:

“Behold, your king is coming to you;

righteous and having salvation is he,

humble and mounted on a donkey.”

—Zechariah 9:9

The crowd spread cloaks and branches along the road. They cried “Hosanna,” a plea for salvation that had become an expression of praise, and blessed the coming kingdom of David.

The entry was unmistakably royal, but its form remained distinctive. Jesus did not enter on a warhorse. He was not surrounded by troops, nor did He move toward a palace to remove its occupant. The humility of His entry was not the absence of authority. Zechariah’s king would speak peace to the nations and exercise dominion from sea to sea. Gentleness and universal rule belonged within the same promise.

Jesus accepted the crowd’s acclamation but did not submit to the expectations they may have attached to it.

He entered the temple.

The movement from the royal road to the temple belongs to the meaning of His arrival. Israel’s deepest crisis could not be reduced to Roman occupation. Israel itself required restoration. Its worship, leadership, and response to God had to be brought beneath the judgment of its King.

Jesus came to the city of David as David’s Son, but He did not begin by confronting the Roman fortress. He confronted the house bearing His Father’s name.

Judgment at the Temple

Jesus’ action in the temple is often called its cleansing. He overturned the tables of money changers and the seats of those selling animals. He interrupted the ordinary activity of the courts and joined words from Isaiah and Jeremiah: the temple was intended to be a house of prayer for the nations, but it had been made a den of robbers.

The action should not be reduced to opposition to commerce. Sacrificial worship required animals, and pilgrims needed access to acceptable currency. Jesus’ act carried prophetic and symbolic force. It announced judgment upon the temple order.

Jeremiah had once stood at the temple gate and warned that the building could not protect a people who practiced injustice and resisted the covenant word of God. Jesus now enacted a similar warning. The sanctuary rebuilt after exile stood at the center of Israel’s religious life, but its existence did not guarantee that Israel had received its King.

The reference to a house of prayer “for all nations” recalled Israel’s wider vocation. The temple was connected with the purpose through which the nations would come to Israel’s God. Yet the temple order had become implicated in Israel’s failure to recognize what God was doing through Jesus.

The authorities asked by what authority He acted. Their question was appropriate. Jesus had entered the temple and behaved as though He possessed the right to judge it. He held no recognized priestly office and had received no authorization from the ruling council. His action required an account of His identity.

Jesus answered indirectly through counterquestions and parables. The tenants entrusted with the vineyard rejected the owner’s servants and finally killed his son. The judgment would fall upon the unfaithful tenants, but the vineyard remained the owner’s possession. The stone rejected by the builders would be assigned its true place by God.

The kingdom’s restoration could not mean the unqualified vindication of Israel’s existing institutions against external enemies. The King judged both the powers occupying Israel and the unfaithfulness within Israel. Rome was not the only kingdom standing beneath the judgment of God.

The conflict would bring Jesus before both authorities.

The King at the Table

Before His arrest, Jesus shared a final meal with His disciples. The Passover setting recalled Israel’s deliverance from Egypt—the night when judgment fell upon the enslaving power and God brought His people out.

Jesus placed His approaching death within that story. He took bread, gave thanks, broke it, and identified it with His body. He took the cup and spoke of His blood of the covenant, poured out for many for the forgiveness of sins.

The language gathers several strands of Israel’s hope. Covenant, sacrifice, forgiveness, deliverance, and the servant’s self-giving converge around His death. Jesus did not describe Himself merely as another victim of political and religious violence. He interpreted His death as a deliberate act within God’s restoring purpose.

At this new Exodus, the deepest bondage was not identified with Rome alone. Israel and the nations required release from sin, death, and the powers opposed to God. Jesus placed Himself at the center of that deliverance.

He also looked beyond His death:

“I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”

—Matthew 26:29 The cross did not cancel the kingdom. Even as Jesus spoke of His body and covenant blood, He anticipated renewed fellowship at the kingdom banquet.

The meal held death and hope together. The King would give Himself for His people, and through that self-giving the story would continue toward the completed reign of God.

The King on Trial

The trial narratives revolve around the question of kingship. The Jerusalem authorities brought Jesus before Pilate because a religious charge alone would not necessarily persuade the governor to act. The accusation therefore took political form: Jesus claimed to be a king.

Pilate asked Him:

“Are you the King of the Jews?”

—Mark 15:2

The title could identify a rival ruler and therefore a threat to Caesar’s order. Jesus’ answer did not fit neatly into Pilate’s categories. He did not deny His kingship, but neither did He lead an armed revolt or defend Himself as an insurgent seeking power.

In John’s account, Jesus explained that His kingdom was not “from” this world. The statement is sometimes taken to mean that His kingdom has no concern with earthly life. Yet the issue is origin rather than relevance. His kingdom does not derive its authority or methods from the present world, but its claim extends to the world.

If His kingdom arose from the same source as existing kingdoms, His servants would fight to prevent His arrest. Jesus refused to secure His reign through the violence by which rulers commonly defended their power.

This did not remove the political challenge His kingship presented. Pilate still had to decide what to do with someone called King of the Jews. He found no ordinary basis for execution, yet political expediency overcame justice. The pressure of the crowd, the accusations of the leaders, and the danger of appearing disloyal to Caesar proved decisive.

Pilate preserved his position by surrendering an innocent man.

The encounter exposed two kinds of authority. Pilate possessed the power to compel, condemn, and execute. Jesus bore witness to the truth and refused to preserve His life through violence. The governor appeared to judge the prisoner, yet his own use of authority stood exposed.

Jesus was handed over because the kingdoms of the world could not recognize a King who refused to resemble them.

The King Upon a Cross

The soldiers clothed Jesus in purple and placed a crown of thorns upon His head. They greeted Him as King of the Jews, struck Him, and bowed in mock homage.

Every action was intended to expose the absurdity of His claim. A prisoner under Roman control was dressed as royalty so that his powerlessness could be displayed. His crown wounded Him. His homage was ridicule. His procession led not to a throne room but to execution.

The inscription above the cross identified the charge:

“The King of the Jews.”

—Mark 15:26

The title was written as an accusation and a warning. Rome crucified those who challenged its authority. This was what happened to rival kings.

Yet the Gospel narratives sustain a deeper irony. Jesus is clothed as king, crowned as king, acclaimed as king, and publicly identified as king at the moment He appears least capable of ruling. Rome intends a parody of kingship; the Gospel discloses the kind of King Jesus is.

The cross should not be forced into artificial symbolism at every detail, but the royal imagery is too persistent to dismiss. Jesus’ kingship is displayed precisely where ordinary judgment sees only failure.

He had taught that the rulers of the nations preserved greatness by exercising authority over others. At the cross, Jesus did not sacrifice His subjects to preserve His throne. He gave His life for them.

His death also accomplished more than an example of self-giving rule. Jesus had spoken of His life as a ransom and of His blood as covenant blood poured out for many. Israel’s restoration required forgiveness and covenant renewal. Human beings needed release not only from external rulers but from sin and the power of death. The New Testament explains the cross through varied but related images: sacrifice, ransom, reconciliation, victory, obedience, covenant, and the suffering of the righteous servant. These should not be collapsed into a single metaphor. Together they show that Jesus’ death was not an interruption of His kingdom mission.

At the cross, Jesus bore Israel’s covenant crisis, confronted the enslaving powers, gave His life for many, and carried His kingdom mission through death. Religious authority defended itself by rejecting Him. Political authority preserved order by executing Him. Violence, shame, accusation, and death combined to remove the King.

The King answered them through royal self-giving.

The Silence of the Tomb

The crucifixion appeared to confirm the judgment of Jesus’ opponents. The religious authorities had rejected His claim. Rome had executed Him. His disciples had scattered, and His body was placed in a tomb.

The signs had ceased. The one who raised the dead had entered death.

If the story ended there, the kingdom announcement would have ended with Him. A dead Messiah could be remembered as a teacher, prophet, or failed claimant. He could not reign, complete Israel’s restoration, defeat death, or gather the nations. The promises attached to the son of David required a living King.

The Sabbath passed in silence.

The kingdom had been compared to seed hidden in the ground. Jesus had also spoken of a grain of wheat falling into the earth and dying so that it might bear much fruit.

The image could not overturn death.

Only God could do that.

The Resurrection of the King

On the first day of the week, the tomb was found open and empty.

The Gospels do not describe the resurrection as the revival of a body that would later return to death. Jesus did not emerge merely restored to the former conditions of mortal life, as Lazarus had. He had entered the life promised for the age to come. Resurrection belonged to Israel’s future hope. Daniel had spoken of those sleeping in the dust awakening. Isaiah had anticipated death being swallowed up. Ezekiel had portrayed Israel’s restoration as life from the dead.

That future was expected as a great event associated with the completion of God’s purposes.

In Jesus, it happened to one man in advance.

The anticipated future had entered history.

The resurrection was God’s verdict upon the judgment rendered against Jesus. Human authorities had condemned Him as a false and dangerous claimant. God raised Him as Messiah and Lord. The stone rejected by the builders was assigned its true place.

The resurrection also confirmed the kingdom signs preceding it. Jesus had healed the sick and raised particular people to mortal life as foretastes. In His own resurrection, the victory appeared in a new and decisive form. Death no longer had dominion over the risen King.

This did not mean that the general resurrection had occurred or that death had disappeared from creation. The tombs of the world remained occupied. Yet the distinction seen throughout Jesus’ ministry now reached its clearest expression.

The future was present without being complete.

Because Jesus was Israel’s Messiah, His resurrection was not an isolated miracle concerning Him alone. The Messiah represented His people. His entrance into the life of the age to come disclosed the future awaiting those who belonged to Him.

The kingdom had not been extinguished at the cross. New creation had begun in its risen King.

All Authority Has Been Given

The risen Jesus met His disciples in Galilee and declared:

“All authority in heaven and on earth has been given to me.”

—Matthew 28:18 The language is royal. It recalls Daniel’s vision of the Son of Man approaching the Ancient of Days and receiving dominion, glory, and a kingdom extending to all peoples and nations.

Jesus had used the title “Son of Man” throughout His ministry, joining authority, suffering, and future vindication. After the resurrection, He announced that all authority had been given to Him.

The scope is comprehensive: heaven and earth. His kingship is not confined to a private spiritual realm or to one nation. Nor does His universal authority erase Israel’s story. Jesus receives authority as Israel’s Messiah, the son of David, and the servant who passed through rejection into vindication.

The worldwide mission that follows arises from this royal claim. The disciples are sent to make disciples of all nations because the King already possesses authority over all nations. They go without armies or coercive power, teaching people to obey what Jesus commanded and baptizing them into allegiance to Him.

Through Israel’s Messiah, the blessing promised to Abraham now moves openly toward the nations. The mission does not create or enlarge the King’s authority. It announces and serves it.

The crucified King is alive.

The Question After Resurrection

Jesus had entered Jerusalem as Israel’s King, but He had not taken the throne His followers imagined. He had judged the temple, enacted a new Passover, confronted Israel’s leaders, and been condemned under Roman authority. He had been displayed beneath a title intended as accusation and mockery:

The King of the Jews.

God overturned the judgment rendered against Him. The rejected King was raised from the dead. The future Israel awaited had entered history in the resurrection of one man, and that man was the Messiah.

His kingdom had not come by avoiding suffering or answering violence with greater violence. It had come through the obedience of the King, His confrontation with sin and death, and the victory God declared by raising Him. The cross revealed how this King secured forgiveness, defeated the powers opposed to God, and gave Himself for His people. The resurrection vindicated His claim and demonstrated that death would not retain authority over His reign.

The question could no longer be whether Jesus was the King.

The question was what His resurrection meant for the kingdom.

After forty days of hearing Him speak about that kingdom, the disciples gave voice to the question that had followed Israel through exile, waiting, and hope:

“Lord, will you at this time restore the kingdom to Israel?”

—Acts 1:6

Chapter 8 — Will You at This Time Restore the Kingdom?

Forty Days Concerning the Kingdom

The disciples’ question did not arise from ignorance alone.

Acts begins with the risen Jesus appearing to His followers over forty days and speaking about the kingdom of God. The one who had proclaimed the kingdom throughout Galilee, explained its mystery through parables, and demonstrated its power through signs continued to teach about it after His resurrection.

The subject had not changed.

The cross had not displaced the kingdom, nor had the resurrection made it irrelevant. Jesus’ death and resurrection revealed the path of the King and confirmed His authority, but the kingdom remained the frame within which those events were understood.

The forty days also gave the disciples time to reconsider what had occurred. Jesus had entered Jerusalem as the son of David and been executed as King of the Jews. His death appeared to destroy the hope attached to Him. The disciples on the road to Emmaus admitted that they had hoped He was the one who would redeem Israel.

The resurrection overturned that conclusion.

God had vindicated the rejected King. Jesus opened the Scriptures to His followers and showed that the Messiah’s suffering and entrance into glory belonged within God’s purpose. Their former expectations required correction, but the hope of redemption had not been discarded.

When the disciples asked about the restoration of the kingdom, they did so after encountering the risen Jesus and receiving sustained instruction from Him. Their question arose from Israel’s legitimate hope, newly intensified by the resurrection.

Yet a legitimate hope could still be understood incompletely. Peter had confessed Jesus as Messiah while resisting the path the Messiah would take. The disciples could now recognize that resurrection belonged to the kingdom while still requiring correction concerning the kingdom’s timing and form. Their question should not be dismissed as though they had learned nothing. Neither should it be assumed that they had understood everything.

Restore the Kingdom to Israel

Every part of the question carries Israel’s history:

“Lord, will you at this time restore the kingdom to Israel?”

—Acts 1:6

They addressed Jesus as Lord. The title had become inseparable from His resurrection and vindicated authority. They were not asking whether He possessed the right to restore the kingdom. They were asking whether He would now exercise that authority in the form they expected.

They spoke of restoration.

To restore is not simply to create something unrelated to what came before. The word assumes loss, disruption, or incompleteness. Israel had known kingdom, land, Davidic rule, temple, and divine presence. The monarchy had fallen, the glory had departed, and foreign kingdoms had ruled the land. Although exiles had returned and the temple had been rebuilt, the prophetic restoration remained incomplete.

They asked about “the kingdom.”

The expression gathered more than political independence. The scriptural story had connected the kingdom with God’s active reign, the house of David, covenant faithfulness, justice, peace, divine presence, the Spirit, the gathering of God’s people, the nations, renewed creation, and the defeat of death.

They asked about the kingdom “to Israel.” The phrase placed their expectation within the covenant story. God had called Abraham, formed Israel at Sinai, chosen David’s house, judged the nation through exile, and promised restoration through the prophets. The resurrection of Israel’s Messiah could not be separated from that history.

Finally, they asked whether restoration would occur “at this time.” Their timing was understandable. The King had defeated death. He stood before them alive. If resurrection belonged to the promised future, and if Jesus had already risen, what could offer a more compelling indication that restoration was about to reach its fullness? Jesus had already given Israel’s restoration a visible beginning. He had gathered twelve apostles around Himself, symbolically recalling the twelve tribes. His healings, forgiveness, shared meals, and proclamation had formed a renewed people within Israel. Yet the disciples still looked toward a more comprehensive fulfillment.

The question contained both recognition and incompleteness. They understood that Israel’s risen Messiah possessed the authority to restore the kingdom. They did not yet understand how His enthronement, the Spirit, their own vocation, and the gathering of the nations would belong to that restoration.

A Question Neither Rejected nor Fully Answered

Jesus replied:

“It is not for you to know times or seasons that the Father has fixed by his own authority.”

—Acts 1:7

His answer has sometimes been treated as a rejection of the expectation expressed in the question. On that reading, the disciples remained preoccupied with a national and political kingdom, while Jesus redirected them toward an entirely different spiritual mission.

The text is more restrained.

Jesus did not say that Israel would never be restored or that the kingdom no longer had any relation to Israel’s promises. He had spent forty days speaking about the kingdom. Luke’s narrative would continue to begin in Jerusalem, draw upon Israel’s Scriptures, proclaim Israel’s Messiah, and describe the gathering of a people around Him.

Yet Jesus did not give a simple affirmation. He did not announce the immediate return of national sovereignty, identify a date, or explain how every prophetic expectation would reach fulfillment.

He addressed their desire to know the time. The Father had fixed the times and seasons within His own authority. The resurrection allowed the disciples to know that the decisive victory had begun; it did not grant them mastery over the sequence through which the kingdom would reach completion.

Jesus then turned from what had not been given to what had been entrusted:

“But you will receive power when the Holy Spirit has come upon you.” —Acts 1:8

The contrast carries corrective force. The disciples asked when Jesus would restore the kingdom. Jesus told them how they would participate in what God was now doing.

Their task was not to control the timetable. They would receive the Spirit and become witnesses of the risen King.

The question was neither rejected nor fully answered. It was placed within a larger purpose.

Times and Seasons

The disciples stood at a unique moment in the biblical story. They had witnessed the resurrection and were about to see Jesus ascend. If anyone could reasonably have expected access to the kingdom’s timetable, it was this group.

Jesus refused to give it.

“Times” and “seasons” refer to periods and appointed moments within the Father’s purpose. The same divine authority that had brought the appointed time to fulfillment in Jesus retained authority over what remained.

The disciples could know the identity of the King, the reality of His resurrection, the authority He possessed, the promise of the Spirit, and the mission entrusted to them. They could not know when every dimension of restoration would reach its appointed completion.

This was not a deficiency in the Gospel. It established the proper position of the disciples beneath the reign of God. They received knowledge sufficient for faithful witness without being made administrators of the divine timetable.

The boundary does not make careful attention to biblical hope improper. It forbids the assumption that interpretation can seize what the Father has retained within His own authority. Promise provides grounds for hope, not possession of the calendar.

The disciples had asked about the time. Jesus spoke about the Spirit.

They had asked about restoration to Israel. Jesus gave them a mission beginning in Jerusalem and reaching the end of the earth. The answer did not abandon their question. It began to disclose the form restoration would now take.

The Promise of the Father

Before His ascension, Jesus instructed the disciples to remain in Jerusalem and wait for “the promise of the Father.”

John had baptized with water. They would be baptized with the Holy Spirit.

The promise of the Spirit belonged directly to Israel’s hope of restoration. The prophets had not treated the Spirit merely as private religious experience or additional strength for demanding work. The gift of the Spirit signified that God was renewing His people.

Isaiah associated the Spirit’s outpouring with wilderness becoming fruitful, justice dwelling within the renewed order, and God’s people living in peace. Elsewhere he described water poured upon thirsty ground and the Spirit upon Israel’s descendants.

Ezekiel joined the Spirit with cleansing, a new heart, covenant obedience, and restoration. In the vision of the dry bones, breath entered the dead so that they lived. God promised to place His Spirit within His people and restore them.

Joel envisioned the Spirit poured out broadly upon sons and daughters, old and young, servants as well as the free.

The disciples’ expectation of restoration and Jesus’ promise of the Spirit therefore belonged within the same prophetic world. His response was not a change of subject. The coming of the Spirit would be one of the principal signs that restoration had begun.

While waiting in Jerusalem, the disciples restored the number of the apostles after the loss of Judas. The Twelve again stood complete. The act did not accomplish the full restoration of the twelve tribes, but its symbolism should not be overlooked. The mission would proceed from a renewed Israel gathered around its Messiah and represented by the apostolic Twelve.

The promise of the Spirit also developed the story of divine presence. God had dwelt among Israel in the tabernacle, and His glory had filled Solomon’s temple. The glory later departed, and the rebuilt temple was not described as receiving the same glory-filling manifestation. In Jesus, the Word had dwelt among His people, and His glory had been seen. Jesus was preparing to depart from their sight, but divine presence would not disappear. The promised Spirit would come upon His followers.

The presence associated with the kingdom would no longer be centered in one sanctuary. It would accompany a people sent outward from Jerusalem. This did not make sacred space meaningless or simply convert the church into a replacement for Israel’s temple. It meant that the presence of God would move with the witnesses of the King as their mission crossed former boundaries.

Pentecost would make this visible. For the moment, they were instructed to wait.

The mission would begin through promise rather than human initiative.

You Will Receive Power

The disciples had asked about the restoration of a kingdom. Jesus promised them power.

The word could easily have reinforced familiar expectations. Kingdoms exercised power through armies, law, taxation, administration, territory, and the ability to compel obedience. Israel’s earlier monarchy had taken political form through such institutions.

The power Jesus promised was of a different order. It would come through the Holy Spirit, and its immediate purpose would be witness.

The disciples were not given territory to govern, military authority to enforce, or permission to seize the institutions of Judea. They were given the capacity to testify to an event: the crucified Jesus had risen, been vindicated by God, and received royal authority.

This did not make the promised power unreal. Acts would show the Spirit producing boldness, signs, prophetic speech, communal generosity, discernment, endurance, and the crossing of boundaries long treated as fixed. These works did not replace the testimony. They authenticated and embodied the announcement that the rejected Jesus was alive and reigning.

The witnesses would sometimes stand before authorities, but rarely from positions of institutional strength. They would be threatened, imprisoned, beaten, and killed. The power of the kingdom would be seen in their refusal to abandon the testimony entrusted to them. The King had overcome through faithful self-giving. His witnesses would announce His reign through the same pattern of Spirit-enabled faithfulness.

Witnesses of the Risen King

Jesus defined the geographical horizon of their witness:

“You will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

—Acts 1:8

The sequence provides a broad outline for the narrative that follows, but it also carries theological significance.

The mission begins in Jerusalem. The city that rejected Jesus and delivered Him to Rome is not bypassed. The apostles will proclaim His resurrection there, call Israel to repentance, and announce forgiveness in His name.

The witness then extends through Judea, the historic heartland of Israel. It reaches Samaria, the region associated with Israel’s divided history. The movement from Judea into Samaria carries echoes of a people once fractured into northern and southern kingdoms. Acts does not present the Samaritan mission as the complete fulfillment of every prophetic promise concerning reunited Israel, but its place within that history is difficult to miss.

The horizon then widens toward the end of the earth. The expression recalls Isaiah’s promise that the servant would become a light to the nations so that God’s salvation might reach the earth’s extremity.

The mission to the nations did not arise because Israel’s story had been discarded. Abraham had been called with the nations in view. Israel had been constituted as a priestly kingdom within a world belonging to God. The Davidic king was promised rule extending beyond Israel, and Isaiah’s servant would restore Jacob while bringing salvation to the nations.

Israel’s restoration and the mission to the nations were therefore not competing purposes. Israel was being renewed around its Messiah so that the blessing entrusted to Israel could move outward toward the world.

The disciples had asked about the kingdom’s restoration to Israel. Jesus’ answer began in Israel and extended through Israel’s Messiah to Samaria and the nations. Restoration would not remain confined within the borders of the former monarchy.

The Ascension of the King

After speaking these words, Jesus was lifted up, and a cloud received Him from the disciples’ sight.

The ascension can be misunderstood as little more than Jesus’ departure—a necessary explanation for why the risen Christ was no longer physically present with His followers. It was a departure from their sight, but its biblical associations give it a larger meaning.

The cloud evokes divine presence.

A cloud had covered Sinai, guided Israel, filled the tabernacle, and appeared when the glory filled Solomon’s temple. At the transfiguration, a cloud overshadowed Jesus and the disciples while the divine voice identified the beloved Son.

In Acts, the cloud receives the risen Jesus. The scene also recalls Daniel 7. In Daniel’s vision, one like a son of man comes with the clouds of heaven to the Ancient of Days and receives dominion, glory, and an everlasting kingdom. The movement is toward the heavenly court, not from heaven to earth.

Jesus had repeatedly identified Himself as the Son of Man. He had joined authority, suffering, and future vindication within that title. In His resurrection and ascension, the rejected Son of Man enters the realm of divine authority.

The ascension is therefore not merely absence.

It is enthronement.

The event also recalls the royal expectation of Psalm 110:

“The LORD says to my Lord:

’Sit at my right hand,

until I make your enemies your footstool.’”

—Psalm 110:1 The psalm would become central to the apostolic proclamation. Israel’s Messiah had been raised and seated at God’s right hand. His enemies had not yet universally submitted, but His royal position had already been established.

The son of David did not take a palace in Jerusalem. He entered the heavenly court. His rule was not limited to the territory once governed by David and Solomon. He possessed the authority of the Son of Man whose dominion extends to all peoples, nations, and languages.

This heavenly enthronement did not make the kingdom less concerned with the earth. Jesus had already announced authority “in heaven and on earth.” The ascension identified the place from which that authority would be exercised while His witnesses carried its announcement throughout the world.

The King was hidden from ordinary sight, but He was neither inactive nor dispossessed. He reigned from heaven while the nations had not yet universally acknowledged Him.

This Jesus Will Come

As the disciples looked upward, two figures in white stood beside them and asked why they continued gazing into heaven.

They promised that Jesus would come in the same manner in which they had seen Him go.

The promise should not be required to answer every question concerning the manner or sequence of His return. Its immediate assurance is clear: the one who returns will be this same Jesus—the crucified man whom God raised, whom the disciples encountered bodily, and whom they saw depart.

The ascension did not dissolve the kingdom into an endless heavenly reign detached from the renewal of creation. The King who departed would return.

Jesus was already risen, enthroned, and authoritative, but His reign had not reached its universally visible completion. His witnesses would enter a world where rival powers operated, suffering continued, and death remained.

The return means that the kingdom will not remain indefinitely hidden. Heavenly rule and earthly renewal will finally be brought into visible correspondence.

The disciples were therefore not to stand beneath the sky attempting to prolong the moment. They had been given a promise and a vocation. The King would return according to the Father’s appointed time.

Until then, they would bear witness.

The Question Within a Larger Frame

The disciples asked when the kingdom would be restored to Israel. Jesus did not give them a date. He did not provide a sequence of political events or explain how every prophetic promise would reach fulfillment.

The times and seasons remained within the Father’s authority.

He gave them the promise of the Spirit.

He gave them power for witness.

He gave them a mission beginning in Jerusalem and extending to the end of the earth.

Then He ascended into the cloud.

The question had not disappeared, but it had been placed within a larger frame. Israel’s Messiah reigned from heaven. The renewed Twelve would receive Israel’s promised Spirit. Witnesses would carry the announcement of His resurrection from Jerusalem through Judea and Samaria and outward to the nations.

This mission was not a detour while restoration waited. It belonged to the form restoration was taking under the enthroned Messiah. Israel was being gathered around its King, divided peoples were being reconciled, and the nations were being summoned into the blessing promised through Abraham.

Yet the mission did not exhaust the promise. Jesus would return, the dead would be raised, evil would be judged, and creation would be renewed. What had begun through resurrection, Spirit, and witness still awaited its universally visible completion.

The next stage of the story would begin in Jerusalem.

From there, the good news of the King would move among the nations.

Chapter 9 — The Kingdom Among the Nations

The Story Begins in Jerusalem

The mission to the nations began in Jerusalem.

This order matters. The kingdom did not move outward because Israel’s story had been abandoned. The witnesses remained in the city as Jesus commanded, waiting for the promise of the Father. The worldwide mission would begin from within Israel, through Israel’s Messiah, in fulfillment of Israel’s Scriptures.

The disciples did not devise the expansion themselves.

They waited.

At Pentecost, Jews from many regions of the Roman world had gathered in Jerusalem for the feast. The assembly was international, but it was an assembly drawn by Israel’s God and Israel’s worship. Jews dispersed among the nations had returned to the city from which Jesus said the witness would begin.

A sound like a mighty wind filled the house where the disciples were gathered. Tongues resembling fire appeared among them, and they were filled with the Holy Spirit. They began speaking in other languages as the Spirit enabled them.

The signs recalled earlier manifestations of divine presence without merely repeating them. Wind and fire belonged to the biblical imagery of God’s activity. The glory had once filled the tabernacle and temple.

Now the Spirit filled people.

Those who heard the disciples recognized their own languages. Linguistic differences did not disappear. The hearers remained Parthians, Medes, Elamites, residents of Mesopotamia, Judea, Cappadocia, Asia, Egypt, Rome, and other regions. The wonder was that the mighty works of God were declared across those differences.

The event is sometimes described as a reversal of Babel. The comparison is suggestive, but Acts places Pentecost more immediately within Israel’s story. The first hearers were largely Jews and proselytes gathered from the dispersion. Before the mission moved openly among the Gentiles, the promised Spirit was gathering and renewing Israel around its risen Messiah.

The nations were already on the horizon. The first movement toward the ends of the earth occurred while the witnesses still stood in Jerusalem.

The Spirit Poured Out

Peter interpreted the event through the prophet Joel. Joel had spoken of a future outpouring of the Spirit upon sons and daughters, young and old, servants as well as the free. The gift would cross distinctions that ordinarily determined who possessed public authority or prophetic standing.

Peter declared:

“This is what was uttered through the prophet Joel.”

—Acts 2:16

Pentecost did not merely resemble Joel’s promise. Peter identified the event as its arrival.

He did not claim that every event within Joel’s prophetic horizon had reached completion. The day of the Lord and the completed renewal associated with it still lay ahead. Yet the promised last-days outpouring had begun.

Pentecost was therefore more than the provision of unusual abilities for missionary work. It belonged to Israel’s expectation of restoration. The God who had promised to cleanse His people, give them new hearts, place His Spirit within them, and bring life to what was dead had begun to act.

Peter connected the Spirit’s coming with the exaltation of Jesus. The one crucified in Jerusalem had been raised from the dead and exalted to the right hand of God. Having received the promised Spirit from the Father, He poured out what the crowd could see and hear.

The Spirit was evidence of the King’s enthronement.

Peter drew upon the Psalms to explain that David had spoken of resurrection and of the Lord seated at God’s right hand. Jesus did not first become Messiah at Pentecost. His identity had already been disclosed through His birth, baptism, ministry, signs, death, and resurrection. Pentecost publicly demonstrated that the rejected Jesus now exercised royal authority.

The King hidden from ordinary sight was acting from heaven. His presence was known through the Spirit He poured out.

A People Gathered Around the King

Peter’s proclamation required a response.

Those who heard were called to repent and be baptized in the name of Jesus Christ for the forgiveness of sins. They too would receive the gift of the Holy Spirit. The promise remained rooted in Israel, but its horizon was already widening:

“For the promise is for you and for your children and for all who are far off.”

—Acts 2:39

Thousands received the word.

The result was not merely a collection of individuals who had undergone private religious experiences. A community took visible form. The believers devoted themselves to the apostles’ teaching, fellowship, the breaking of bread, and prayer. They shared resources, cared for need, worshiped, and ate together.

Their material generosity recalled Israel’s covenant vision. Deuteronomy had anticipated a people among whom poverty would not be allowed to remain unaddressed. The believers did not abolish every economic difference, but they treated one another’s needs as a concern of the whole community.

The community should not be romanticized. Acts soon records deceit, internal complaint, disagreement, and the need for ordered leadership. The coming of the Spirit did not make every believer mature or remove every consequence of the present age.

Nevertheless, a people gathered around the risen King had begun to display the social character of His reign. Meals, prayer, teaching, generosity, and material care made their allegiance visible.

The kingdom cannot simply be equated with every institutional form taken by the church. God’s reign is larger than the community that receives it, and the church does not exhaust the kingdom’s promised fullness. Yet a king gathers a people, and the reign of Jesus produces communities learning to live beneath His authority.

The church bears witness to the kingdom not only by speaking about the King but by embodying His commands.

The Word Moves Beyond the City

Jerusalem did not remain the only center of witness.

Stephen testified before the council, rehearsing Israel’s history and accusing his hearers of resisting the Holy Spirit. His speech also recalled that God had never been confined to one place. Abraham encountered God before settling in the promised land. Moses met Him in Midian. The tabernacle moved with Israel, and Solomon acknowledged that no house made by human hands could contain the Most High.

Stephen did not dismiss the temple as meaningless. He challenged the assumption that Israel’s God could be contained or that possession of the sanctuary guaranteed faithfulness to Him.

Stephen was killed, and persecution scattered believers into Judea and Samaria. Yet the presence of God and the word of the King moved with them.

The scattering did not silence their testimony. Those driven from Jerusalem announced the good news wherever they went.

This does not turn suffering itself into an unqualified good. Stephen’s death was an act of violence, and the believers’ displacement represented genuine loss. Yet opposition could not contain the word. The kingdom moved through witnesses who possessed little power to secure their own circumstances.

Philip went to Samaria and proclaimed the Christ. The crowds heard him, signs accompanied his ministry, unclean spirits departed, and the paralyzed and lame were healed. Luke summarizes the response:

“So there was much joy in that city.”

—Acts 8:8 The movement into Samaria carried historical significance. The division between Israel and Judah had shaped the nation’s history for centuries. Samaritans and Jews inherited contested claims concerning worship, ancestry, and sacred place.

Jesus had already crossed this boundary during His ministry. In Acts, the Gospel entered Samaria publicly, and Samaritan believers received the Spirit.

The event should not be made to fulfill every promise concerning the reunion of Israel’s tribes. Yet its location is not accidental. The kingdom of Israel’s Messiah was gathering people across a boundary the divided monarchy had helped create.

The Ethiopian on the Wilderness Road

Philip was then directed away from the city toward a wilderness road. There he encountered an Ethiopian official returning from worship in Jerusalem. The man was reading Isaiah’s description of the suffering servant and asked Philip to explain whom the prophet described.

Beginning with that passage, Philip announced the good news about Jesus.

The official stood at several boundaries. He came from beyond Israel’s land and belonged to a foreign royal administration. As a eunuch, he also occupied a condition addressed by scriptural restrictions and prophetic promises. Only a few chapters after Isaiah’s description of the suffering servant, the prophet anticipated a future in which faithful eunuchs would receive a place and a name within God’s house.

Acts does not quote that promise in the scene. It should therefore be treated as a canonical resonance rather than an explicit interpretation supplied by Luke. Yet the direction of the story is clear. A person from a distant nation hears Israel’s Scripture interpreted through Israel’s Messiah and is baptized into allegiance to Him.

The location is again a wilderness, a setting associated with Israel’s beginnings and the promise of a new Exodus. The kingdom’s expansion does not proceed only through public events before crowds. It also reaches one traveler reading a prophetic scroll on an empty road.

The witness is moving outward. The Nations Within the Promise

The inclusion of the nations was not an unexpected concession made after Israel rejected the Gospel. It belonged to the purpose announced to Abraham:

“In you all the families of the earth shall be blessed.”

—Genesis 12:3

God’s choice of one family had always carried a horizon larger than that family. Israel was particular because God’s purpose for the world would move through a particular people and history.

The royal promises developed the same horizon. Psalm 2 spoke of the nations becoming the inheritance of God’s anointed Son. Psalm 72 envisioned kings bringing tribute and nations serving a ruler whose reign defended the poor and brought blessing.

The prophets described the nations streaming toward the mountain of the Lord to learn His ways. Isaiah spoke of the root of Jesse standing as a signal for the peoples and of the servant carrying salvation to the end of the earth. Amos connected the restoration of David’s fallen house with nations called by God’s name.

These passages differ in imagery and historical setting. They should not be compressed into a single chronological scheme. Some envision the nations coming to Zion; others describe Israel’s servant carrying light outward. Some emphasize the reign of the Davidic king; others the worship of Israel’s God and the peace resulting from His instruction.

Together they establish that Israel’s restoration and the blessing of the nations were not competing purposes. The kingdom could not reach the extent promised to Israel’s Messiah while remaining Israel’s private possession.

The House of Cornelius

The inclusion of Gentiles required more than geographical movement. It required the crossing of covenantal and social boundaries.

Cornelius was a Roman centurion described as devout and generous. Yet his moral seriousness did not resolve the question of his place among God’s people. He remained a Gentile and an officer within the imperial system occupying Judea. Peter received a vision that challenged his understanding of purity, and the Spirit directed him to enter Cornelius’s house. The vision concerned food, but Peter recognized its wider application:

“God has shown me that I should not call any person common or unclean.”

—Acts 10:28

As Peter proclaimed Jesus’ death, resurrection, and appointment as judge of the living and the dead, the Holy Spirit came upon those who heard.

The Jewish believers accompanying Peter were astonished because the gift of the Spirit had been poured out even on Gentiles. The sign associated with Israel’s restoration at Pentecost now appeared among those outside Israel’s covenant boundary.

Peter did not manufacture the inclusion. God acted before the gathered believers had resolved every theological question. The Spirit’s gift compelled them to recognize what had occurred.

When Peter later explained the event in Jerusalem, the response was praise:

“Then to the Gentiles also God has granted repentance that leads to life.”

—Acts 11:18

The inclusion of Cornelius did not make Israel’s history unnecessary. Peter’s message was intelligible only within that history. Jesus was Israel’s Messiah, His death and resurrection fulfilled Israel’s Scriptures, and the Spirit came as Israel’s promised gift.

The nations were not receiving a kingdom detached from Israel. They were being brought beneath the reign of Israel’s King.

The Rebuilt House of David

The growth of Gentile communities created practical and theological conflict. Must Gentile believers become Jews through circumcision and full incorporation into Israel’s traditional boundary markers in order to belong to the Messiah’s people?

The question concerned covenant, Scripture, identity, and shared life. Jewish and Gentile believers could not form one community if the terms of their fellowship remained unresolved. At the Jerusalem council, Peter appealed to the gift of the Spirit, while Paul and Barnabas described the signs God had performed among the Gentiles.

James then cited the prophet Amos. God had promised to rebuild David’s fallen tent so that the remnant of humanity might seek the Lord, including the nations called by His name. The wording in Acts follows the Greek form of Amos, while the Hebrew text speaks of the remnant of Edom. Both textual forms place the nations within the horizon of restored Davidic rule, although they express that relationship differently.

The use of Amos is important for the kingdom argument. Gentile inclusion was interpreted through the restoration of David’s house. The mission to the nations did not replace the Davidic hope. It testified that the risen son of David was exercising His promised rule.

The council did not eliminate every future disagreement or answer every question concerning Israel and the nations. Its decision established that Gentiles did not need to become ethnically Jewish in order to belong to Israel’s Messiah. The accompanying instructions also made practical fellowship between Jewish and Gentile believers possible.

The King gathered people from the nations without requiring the nations to cease being nations.

Another Lord

The proclamation of Jesus as Lord carried unavoidable public significance.

The Roman imperial order used royal, divine, and saving language for its rulers. Caesar’s authority ordered political life across an enormous territory, reinforced through law, military power, public ceremony, and religious honor.

The apostles did not organize an armed campaign against Rome. Acts repeatedly distinguishes the Christian movement from insurrection, even while its witnesses suffer unjustly under political authority.

Yet the announcement that Jesus is Lord placed every other authority beneath Him. In Thessalonica, opponents accused the missionaries of acting against Caesar’s decrees by saying there was another king, Jesus. The charge distorted their methods, but it recognized a real implication of their message. If Jesus possessed all authority in heaven and on earth, Caesar’s authority could not be absolute.

The kingdom was not political in the narrow sense of seeking immediate control of the Roman state. Neither was it private. Allegiance to Jesus reordered worship, ethics, community, economics, and the believer’s relationship to every earthly power.

Acts portrays this conflict without making political seizure the mission’s goal. The kingdom moves through proclamation, persuasion, suffering, signs, the work of the Spirit, and the formation of communities beneath Jesus’ authority.

Rome expanded through conquest and guarded its order through force.

The risen Christ extended His reign through witnesses.

Paul and the Hope of Israel

Paul’s mission to the Gentiles did not require him to abandon Israel’s hope. He entered cities by first reasoning in synagogues where possible. He appealed to the law, prophets, and Psalms to announce that the Messiah had suffered and risen. The Gospel he carried to the nations remained the fulfillment of promises made within Israel’s history.

When standing on trial, Paul repeatedly described his hope in Israel’s terms. He spoke of the promise made to the fathers, the resurrection of the dead, and the hope for which Israel waited.

After arriving in Rome, he told Jewish leaders:

“It is because of the hope of Israel that I am wearing this chain.”

—Acts 28:20

The statement is striking. Paul had become known especially as the apostle to the Gentiles, yet he understood his imprisonment and mission in relation to Israel’s hope.

The resurrection of Jesus had not created a new expectation unrelated to Israel. It confirmed that Israel’s promised future had begun. The extension of the Gospel to Gentiles belonged to the promised reach of Israel’s Messiah. This did not remove the grief and unresolved questions surrounding Israel’s varied response to Jesus. Paul addressed those questions more fully in his letters, insisting that Gentiles had been grafted into Israel’s covenantal story and had no grounds for arrogance.

The nations received mercy through Israel’s Messiah. They did not become the owners of Israel’s promises or the judges of the people through whom those promises had come.

The kingdom remained an act of divine faithfulness.

The Kingdom Reaches Rome

Acts ends in Rome.

Paul arrives not as a conqueror but as a prisoner. He possesses no political office, military force, or authority within the imperial system. The capital of the empire appears to hold him within its power.

Yet Luke closes the narrative with another perspective:

“He lived there two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.”

—Acts 28:30–31

The kingdom proclaimed by Jesus in Galilee is now announced in Rome. Caesar has not been removed. The empire has not become the kingdom of God, and Paul has not seized its institutions. He remains under custody.

Yet the word is “without hindrance.”

The phrase does not suggest that the mission encountered no opposition. Acts has recorded imprisonment, violence, martyrdom, disagreement, and repeated attempts to silence the witnesses. Its point is that none of these obstacles could finally restrain the announcement.

The seed had traveled from Jerusalem to the imperial capital. The book ends before Paul’s case is resolved because its central movement concerns more than the fate of one apostle. The witness continues wherever the risen King is proclaimed.

Rome appears to confine the messenger. It cannot confine the word.

One King and a People from Every Nation

The horizon extends beyond the ending of Acts. Revelation envisions a people gathered from every tribe, language, people, and nation. Their unity does not depend upon the erasure of all distinction. The nations remain represented in their plurality while joined in worship of God and the Lamb.

This gathering fulfills the universal reach present from the beginning of Israel’s calling. The families of the earth receive blessing through Abraham’s seed. The son of David receives the nations. The servant’s light reaches the earth’s extremity.

The kingdom among the nations is already present in a genuine but incomplete form. Across languages and cultures, people confess Jesus as Lord, receive the Spirit, hear the apostolic testimony, and form communities beneath His authority.

Yet the nations have not fully entered the peace envisioned by the prophets. War, injustice, idolatry, and oppression remain. Political powers still claim forms of allegiance that belong to God, and the church itself often fails to embody the reign it announces.

The nations are being gathered while the reconciliation of all things remains ahead. The King reigns, but every enemy has not yet been placed beneath His feet. His authority is announced throughout the earth, but it is not yet universally acknowledged.

The kingdom remains present as promise, power, allegiance, community, and foretaste.

Its fullness awaits the return of the King.

The Kingdom Belongs to the King

The kingdom had not remained confined to the land in which its story began. Israel’s Messiah had been proclaimed among the nations. People once outside Israel’s covenant story were now reading Israel’s Scriptures, receiving Israel’s promised Spirit, and confessing Israel’s King as Lord.

The kingdom crossed languages, borders, and generations without becoming the possession of any one nation or culture. It did not move through armies, territorial conquest, or the replacement of Caesar by an apostle. It moved through testimony to the resurrection, the presence of the Spirit, the endurance of witnesses, and the gathering of communities beneath the authority of Jesus.

Yet its center had not changed.

The kingdom belonged to the King.

Its authority came from Him. Its character was revealed in Him. Its signs appeared through Him, its forgiveness was secured through Him, and its future depended upon His return.

To understand the joy of finding the kingdom, the search must lead back once more to Jesus.

Chapter 10 — The Joy of Finding the Kingdom

The Search Leads Back to Jesus

The search for the kingdom began with memory.

Israel remembered the God who called Abraham, defeated Pharaoh, gathered the tribes at Sinai, established His covenant, and came to dwell among His people. Before Israel possessed a human king, the Lord was already its King.

The monarchy later gave that kingdom a visible political form. David united the tribes, Jerusalem became the royal city, and Solomon built the temple. For a time, land, throne, sanctuary, peace, and glory converged.

It did not endure.

The kingdom divided. Its rulers reproduced the practices of the nations. The northern tribes fell to Assyria, Jerusalem fell to Babylon, the Davidic throne was emptied, and the glory departed from the temple.

Israel returned from exile, but restoration remained incomplete. The temple was rebuilt, yet Scripture recorded no glory-filling event comparable to the tabernacle or Solomon’s temple. The people lived in the land beneath foreign rulers. The prophets continued to speak of a new Exodus, a righteous king, covenant renewal, the Spirit, the return of God’s presence, the gathering of the nations, and life from the dead.

Israel had returned, but it was still waiting.

Then Jesus came announcing that the time was fulfilled and the kingdom of God had drawn near.

The search therefore leads back to Him. The kingdom cannot be understood merely by reconstructing Israel’s former monarchy or arranging the prophetic promises into a timetable. Neither can it be separated from Israel’s history and reduced to a general experience of divine rule.

The kingdom has drawn near in a particular person. Jesus is the son of David, the Spirit-anointed Son, the faithful servant, the rejected stone, the crucified King, and the risen Son of Man who possesses all authority in heaven and on earth.

The kingdom is present because its King has come.

Treasure Hidden in Plain Sight

Jesus compared the kingdom to treasure hidden in a field. The field appears ordinary. Nothing visible from its surface explains why a man would sell everything he possessed to obtain it. Those who have not seen the treasure may regard his response as irrational.

The parable reflects the form in which the kingdom appeared.

It came through a teacher from Nazareth rather than a ruler established in Jerusalem. It appeared through forgiveness, healing, cleansing, deliverance, shared meals, and good news for the poor rather than military conquest. It grew like seed and worked like leaven. Its King entered Jerusalem on a donkey and was displayed, according to the judgment of the world, upon a Roman cross.

The kingdom was hidden in plain sight.

Its public signs did not remove the need for recognition. Crowds saw Jesus’ works without understanding them. Leaders examined His authority and rejected it. Pilate stood before Israel’s King and treated kingship as an accusation. Soldiers clothed Jesus in royal colors and bowed before Him without knowing that their mockery declared the truth.

The resurrection overturned their judgment, but it did not make the kingdom universally visible. Jesus ascended into the cloud, and His reign continued from heaven. The Spirit came upon witnesses who possessed no armies, territory, or public throne. The kingdom reached Rome through a prisoner proclaiming another Lord.

Its manner of appearing remained consistent with the parables. The kingdom was genuinely present without displaying all its promised fullness. It could be overlooked because its power did not resemble the power people were accustomed to recognizing.

The treasure was real.

Recognition was the difference. Because the King Is Present

The man in the parable did not create the treasure. He discovered what was already present.

The joy of finding the kingdom begins with the same recognition. Human beings do not produce God’s reign through spiritual effort, moral achievement, institutional strength, or political control. The kingdom is first God’s action.

God sent the King.

Jesus announced the appointed time. His works revealed the character of the promised future. His death bore Israel’s covenant crisis, confronted the enslaving powers, and secured forgiveness. His resurrection brought the life of the age to come into the present. His ascension revealed His heavenly rule. He poured out the promised Spirit and began gathering people from the nations beneath His authority.

The kingdom has been found because God has made it present in Jesus.

This does not mean that every question concerning the kingdom has been answered. The disciples themselves were not given the times and seasons. Christians continue to disagree about how particular prophetic promises will reach completion.

Recognition does not require possession of a complete map.

The essential discovery is the King.

When the King is recognized, the signs surrounding Him begin to cohere. The healings are foretastes of restored creation. The exorcisms reveal the strong man being challenged. Forgiveness belongs to covenant renewal. The resurrection is the promised future arriving in the life of Israel’s Messiah.

The kingdom is not inferred merely from abstract teaching. It is encountered in what God has done through Jesus.

Jesus is no longer visibly walking through Galilee. His ascension did not, however, reverse His coming or remove His kingdom from history. The risen King reigns from heaven and makes His presence known through the Spirit.

Through that Spirit, believers receive His life, bear witness to His authority, and are formed into a people beneath His commands. The church does not create the kingdom, possess it as an institution, or exhaust its meaning. It receives and serves a reign already established in Christ.

Where the Gospel of the King is announced, allegiance is given to Him, sins are forgiven, and the Spirit forms a people in His likeness, signs of the kingdom’s present reality become visible.

These expressions remain imperfect. Christian communities can distort the authority they proclaim, reproduce the ambitions of worldly kingdoms, and mistake institutional success for the reign of God. The presence of the church does not guarantee a faithful manifestation of the kingdom.

The King remains the measure of His people.

Where His name is used to sanctify domination, pride, or violence, the methods of the nations have been confused with the reign of Christ. Because the kingdom belongs to the King, it must continually be understood by looking to Him.

The Glory Has Returned—and Remains Ahead

The motif of departed glory has followed the story from Shiloh.

The ark was captured, and a child was named Ichabod. The name warned that divine presence could not be presumed upon. God had not been defeated by the Philistines, but Israel could not employ His presence as an instrument of national security.

Centuries later, Ezekiel saw the glory withdraw from Jerusalem before the temple fell. Yet the same prophet envisioned the glory returning to a renewed dwelling among a restored people.

The Second Temple was completed, but the biblical account does not describe the glory filling it as it had filled the tabernacle and Solomon’s temple. This does not mean that God was wholly absent from Israel’s worship during the Second Temple period. It means that the narrative pattern of departure and promised return remained unresolved. Haggai, Zechariah, and Malachi continued to look toward future glory and divine visitation.

The New Testament does not resolve that expectation merely by recording another cloud entering a building.

The glory appears in Jesus. The Word became flesh and dwelt among His people. His disciples saw His glory, although it was often hidden beneath ordinary human life and disclosed through a path few associated with royal splendor. John’s Gospel sees glory even in the hour of the cross, where the obedience of the Son and the purpose of the Father are revealed.

After Jesus’ ascension, the Spirit filled His people. Divine presence was no longer associated exclusively with a sanctuary in Jerusalem. Communities of believers were described as God’s temple because the Spirit dwelt among them.

This development should not be used to dismiss the significance of Israel, the temple, or the promises attached to restoration. It shows that the divine presence anticipated by those promises has begun to appear through the Messiah and His Spirit before renewal reaches completion.

The final biblical vision carries the motif further. Revelation describes a renewed creation in which God dwells openly with humanity. The city requires no temple because the Lord God Almighty and the Lamb are its temple. The glory of God gives it light, and the nations walk by that light.

What returned in Jesus and came through the Spirit will one day fill the completed order of creation.

The glory has returned, but its universal manifestation remains ahead.

The Return of the King

The kingdom’s presence must not be confused with its completion.

The world remains wounded. Nations still make war. Injustice is preserved through law, wealth, violence, and indifference. Bodies weaken, communities fracture, and creation continues to groan.

Death remains an enemy.

Christians are not required to deny these realities in order to confess that the kingdom has come. Jesus’ parables prepared His followers for a period in which wheat and weeds grow together, the net gathers before the sorting, and the seed develops before the harvest.

The kingdom’s present reality explains why genuine foretastes can be experienced. Its future fullness explains why suffering and evil remain. This distinction protects Christian hope from two opposite errors. If the kingdom is treated as entirely future, the works of Jesus, His resurrection, the coming of the Spirit, and the mission among the nations become preliminaries without present kingdom significance. The good news is reduced to waiting for something that has not yet begun.

If the kingdom is treated as complete, the continuing presence of evil becomes either inexplicable or denied. Suffering people may be blamed for failing to experience a fullness Scripture itself places in the future. Human institutions may claim an authority and purity belonging only to the completed reign of God.

Jesus taught His disciples to pray:

“Your kingdom come, your will be done, on earth as it is in heaven.”

—Matthew 6:10

The prayer remains appropriate because God’s will is not yet done on earth in the full and uncontested manner envisioned. Yet it is offered to the Father of the King who has already come, died, risen, and poured out the Spirit.

Christians pray for the coming of a kingdom whose power they have already encountered.

The promise given at the ascension was that this same Jesus would return. The King who now reigns from heaven will appear, and His authority will no longer remain hidden.

The New Testament describes that future through several interrelated hopes: the resurrection of the dead, judgment, the defeat of every enemy, the liberation of creation, the renewal of heaven and earth, and God dwelling openly with His people.

These hopes should not be reduced to escape from the material world. The kingdom signs had already shown God restoring bodies, communities, and creation. Jesus Himself rose bodily from the dead. The future toward which His reign moves is the renewal of God’s world beneath the unopposed authority of its rightful King.

Paul describes Christ reigning until every enemy is placed beneath His feet.

The final enemy is death.

The restorations during Jesus’ ministry were foretastes. His own resurrection was the decisive beginning. The general resurrection will reveal the full extent of His victory. The return of the King also preserves the distinction between witness and completion. The church announces His authority; it does not bring history to judgment. It embodies His commands; it does not create the new creation. It may serve justice, practice mercy, and offer signs of restoration, but it cannot swallow up death.

The completion belongs to the King.

This is not a reason for passivity. It is a reason for faithfulness without presumption. The servants sow, tend, witness, forgive, serve, and wait. God gives growth and brings the harvest.

The Joy of Recognition

The man in the parable sold everything in his joy.

His joy did not arise because the field had become outwardly impressive. It arose because he knew what the field contained.

The joy of finding the kingdom is not triumphalism. It does not require denial of suffering, forced optimism, or the claim that every promise has reached completion. It is compatible with lament because it sees the world’s wounds clearly.

John asked his question from prison. The early witnesses proclaimed the risen King while suffering beneath other rulers. Paul announced the kingdom in Rome while confined as a prisoner.

Their circumstances did not always resemble the fullness they proclaimed.

Joy came from recognizing what God had begun.

The King had come. The blind saw, the unclean were restored, the oppressed were delivered, sins were forgiven, and the dead were raised. Jesus passed through the cross and emerged from the grave. The promised Spirit was poured out, and the good news reached the nations.

These events do not permit the conclusion that the kingdom remains only a distant hope.

The treasure has been found.

Recognition changes value. The man in the field did not regard the sale of his possessions as arbitrary loss. He had encountered something worth more. In the same way, the demands of discipleship cannot be understood apart from the value of the kingdom and its King.

Jesus calls for allegiance above wealth, status, security, and competing loyalties. Such a call appears unreasonable if the kingdom is treated as one religious idea among other interests. It becomes intelligible when the kingdom is recognized as God’s promised future already present in Christ.

The joy does not purchase the kingdom, and sacrifice does not make the treasure valuable. The value precedes the response.

Joy is the response of recognition.

Those who find the kingdom therefore live between discovery and completion. They have found the treasure, but the field still appears ordinary to many observers. They confess a King who reigns from heaven while earthly powers remain visible. They receive the Spirit as a pledge while waiting for the redemption of their bodies. They experience forgiveness while continuing to resist sin. They see signs of restoration while creation continues to groan.

This position is not a contradiction added by later theology. It is the form of the kingdom disclosed by Jesus.

The seed has been sown, but the harvest awaits. The King has been enthroned, but every enemy has not acknowledged Him.

The proper response is neither disappointment that nothing has happened nor presumption that nothing remains.

It is faithful joy.

Such joy is measured rather than naive. It knows that the kingdom belongs to God and that its timing remains within the Father’s authority. It does not require constant emotional intensity. It rests upon an event and a person rather than the stability of human feeling.

The kingdom has begun because Jesus has come.

Its future is secure because Jesus has risen.

Its presence continues because Jesus has poured out the Spirit.

Its fullness remains ahead because Jesus will return. The Treasure Has Been Found

The kingdom has not yet appeared in all the fullness promised by the prophets. The world remains wounded, death remains an enemy, and creation continues to groan. The final harvest has not come, the nations have not fully learned peace, and the glory of God has not filled the renewed creation in universal and uncontested fullness.

Yet the King has come.

He has borne Israel’s covenant crisis, confronted the enslaving powers, risen from the dead, poured out the promised Spirit, and begun gathering the nations beneath His reign.

The kingdom is therefore neither a memory of Israel’s vanished past nor merely a hope deferred to the end of history.

It has entered the present in Jesus Christ.

Because the King is present, the kingdom is present.

Because the King will return, its fullness remains ahead.

The treasure has been found, though much remains hidden.

And this is where the joy begins.

Suggested Readings

The following works offer useful points of entry into the biblical themes explored in this book. They represent different traditions and interpretive judgments; their inclusion does not imply agreement with every conclusion.

G. K. Beale, The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God.

A detailed study of the biblical theme of divine presence, tracing the movement from Eden through the tabernacle and temple to Christ, the church, and the renewed creation.

Peter J. Gentry and Stephen J. Wellum, God’s Kingdom through God’s Covenants: A Concise Biblical Theology.

An accessible account of how the biblical covenants contribute to the unity of Scripture and the unfolding of God’s kingdom purposes.

Anthony A. Hoekema, The Bible and the Future.

A measured treatment of Christian hope organized around the kingdom’s present reality and future completion, including resurrection, judgment, and the renewal of creation.

George Eldon Ladd, The Gospel of the Kingdom: Scriptural Studies in the Kingdom of God.

A concise and influential introduction to Jesus’ proclamation of the kingdom and its presence before final consummation.

George Eldon Ladd, The Presence of the Future: The Eschatology of Biblical Realism.

Ladd’s more extensive scholarly account of inaugurated eschatology: the promised future entering history through Jesus while awaiting its completion.

Scot McKnight, The King Jesus Gospel: The Original Good News Revisited.

A study emphasizing that the Gospel announces Jesus as Israel’s Messiah and Lord within the continuing story of Israel, rather than reducing the good news to an individual plan of salvation.

Nicholas Perrin, The Kingdom of God: A Biblical Theology. A broad biblical treatment of the kingdom that considers its scriptural foundations, its concentration in Jesus, and its implications for Christian life.

N. T. Wright, The Challenge of Jesus: Rediscovering Who Jesus Was and Is.

An accessible presentation of Jesus within the world of first-century Jewish expectation, with particular attention to His announcement of God’s kingdom and His understanding of His vocation.

N. T. Wright, Jesus and the Victory of God.

A substantial historical and theological study of Jesus’ proclamation, symbolic actions, confrontation with Israel’s leadership, and understanding of the kingdom.

N. T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church.

An accessible exploration of bodily resurrection, renewed creation, and the relationship between Christian hope and present faithfulness.