When Kingdoms Collide « The Centrality and Supremacy of Jesus Christ

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The Centrality and Supremacy of Jesus Christ

The Website & Blog of David D. Flowers

November 10, 2008

When Kingdoms Collide

By David D. Flowers

Pilate then went back inside the palace, summoned Jesusand asked him, Are you the king of the Jews? Is thatyour own idea, Jesus asked, or did others talk to youabout me? Am I a Jew? Pilate replied. It was yourpeople and your chief priests who handed you over to me.

What is it you have done?

esus said, My kingdom is not of this world. If it were, my servants would fight toprevent my arrest by the Jews. But now my kingdom is from another place. Youare a king, then! said Pilate. Jesus answered, You are right in say ing I am a king.In fact, for this reason I was born, and for this I came into the world, to testify to thetruth. Everyone on the side of truth listens to me. John 18:33-37 NIV

The conversation between Pilate and Jesus is the most personal point of collision

between the Kingdom of God and the kingdoms of the world.

In the past, Im afraid we have read this text and seen its drama play out in such away that is totally disconnected from everything Jesus had been teaching threeyears prior to his arrest. He has not merely used political language here to speak oheavenly things.

Jesus is not using political rhetoric here to simply ensure his brutal death on a


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cross for the forgiveness of sins. Jesus doesnt whisper in Pilates ear, Do me afavor, would you? I have to die for the sins of the world. I would appreciate it ifyou could crucify me for no reason. No, nothing of the sort!

Jesus was proclaiming an end to the power and glory of worldly kingdoms and therise of a new order. The only way to miss this is to revel in ignorance of first

century Palestine.

And having disarmed the powers and authorities, he made a public spectacle ofthem, triumphing over them by the cross. Paul, Colossians 2:15

Unfortunately, the American version of the story is what we have been told. Wehave removed most (if not all) earthly implications of Christs words to his churchconcerning her relationship to worldly powers.

We have stripped the New Testament of all immediate implications on faith as itpertains to worldly politics. Where we find the Scripture opposes our ownpersonal paradigms we must ignore its instruction, change its meaning, orcompartmentalize it to fit our dichotomized faith.

This belief system promotes the idea that our discipleship does not carry over toall aspects of life. And when a person wants to meddle in worldly affairs thatChrist himself did not concern himself with, out come the excuses as to why our

situations and circumstances are different than those of Jesus.

Perhaps in our well-intentioned efforts to bring all things under thelordship of Christ, American Christian culture has been guilty ofbaptizing unrepentant social systems and structures Has AmericanChristianity too often shelved its discipleship, compartmentalized itsfaith, and thus been blinded by unredeemed cultural forces that leave usprey to the principalities and powers of this world? Lee Camp,MereDiscipleship: Radical Christianity in a Rebellious World, p.18

There is no denying this is indeed what has happened among the church today.The answer to our present dilemma is not to continue down the path of castratingthe Gospel of Jesus with insistency upon getting our hands on the mantle ofpolitical power. It is to return to the way of the Master.

It is by renewing our Christology in a zealous pursuit of his heart. It can onlycome by taking another look at Jesus and rethinking the doctrine of the two


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kingdoms. It will call for a fresh interpretation of Scripture within its historical-grammatical context and a discovery of the indwelling Christ.

And it will come with great sacrifice.

Donald Kraybill writes:

Kingdom ethics, taught and lived by Jesus, can be transported over thebridge linking the first century with our own The Gospels dont offer afull-blown system of formal ethics for every conceivable situationJesus, does however, clearly introduce us to basic principles of the rightand good for the collective life of the Kingdom. Making specificapplications, of course, is the task of believers guided by the HolySpirit. The Upside-Down Kingdom, p.31

It is only the Person and the work of Christ that our entire faith is built upon. Nolevel of human wisdom and ingenuity is relevant to issues that faced us yesterdayface us today, and will be facing us tomorrow.

If we want to understand the heart of Christ who is God, we must be willing toabandon human reasoning that is not first captivated by the words of Jesus. Arewe willing to lay aside our preconceived notions and our cultural conditioning inorder that we might receive the word of Christ?

Would we be so bold as to allow the Holy Spirit of Christ to invade our space andreveal to us the foolishness of the Gospel that Paul wrote about (1 Cor. 1:18-20)?

May the Spirit give us the ability to say, Yes! to Christ.

Baptism: Initiation into the Kingdom ofGod

Therefore go and make disciples of all nations, baptizing them in the name of theFather and of the Son and of the Holy Spirit, and teaching them to obey everything Ihave commanded you. And surely I am with you always, to the very end of the age.


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~ Jesus, Matthew 28:19-20 NIV

Baptism is symbolic for entrance into the Kingdom of God that Christ proclaimed.It is an outward picture of an inward reality. And it stands for much more than theforgiveness of sin.

Other religious groups practiced forms of baptism as sort of an initiation into thatcommunity of belief. For the Christian, it meant that a person was now dead to thethings of the world. They were forsaking all systems and kingdoms of the worldfor new life in a Kingdom not of this world.

The Kingdom of God is at hand! Repent and be baptized! was the cry of Johnthe Baptist, cousin of Jesus.

Baptism was a call to enter in to a new order of living. In Jesus day, this most

certainly would have been calling for a denial of Roman domination and a pledgeto another existence in Gods rightful reign upon the earth. This was aproclamation that the Messiah was about to establish his law and politics thatopposes those of the world.

The Way of the Lord was being prepared by John. And then Jesus steps intothe waters of the Jordan. The Spirit anoints him as King, and the rest is history. Oris it that simple?

Is this all that can be gathered from this text? Is this just a neat story of Jesusdipping himself in a river so that people can reenact the ritual in baptistrieseverywhere? Could there be more?

Maybe history proves this rite of passage into the Kingdom of God is very muchalive today. And I submit to you its power and its significance cant be containedin a nice religious ceremony.

As new believers confessed their faith and entered the communitythrough baptism, they reconsidered and redefined everything aboutthemselves Some people left their jobs when their old lives collidedwith their new ones, when their allegiance to Rome collided with theirnew allegiance to Gods Kingdom. Shane Claiborne,Jesus For President,p.144.

What kind of people does Baptism call us to be? What sort of new living will resul


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in our initiation into the Kingdom of God? I dont believe that this baptism makesall things in the world sacred. (As many emerging theologians suggest.) Itmakes only our lives sacred.

Once our entire lives have become consecrated unto the Lord, then we mayperceive with heavenly wisdom what is redeemable in the world. All things

become new through our own sanctification. Then and only then may wedetermine what Christ has called us to sprinkle our salt upon.

You are the salt of the earth. But if the salt loses its saltiness, how can it be madesalty again? It is no longer good for anything, except to be thrown out and trampledby men. Jesus, Matthew 5:13 NIV

Will we allow something in our lives to not pass through the waters of theKingdom? Will this repentance be complete or only partial? Will we push theKingdom aside for another passionate agenda?

We must examine all aspects of our lives and ask, Have all things in my life beeneternally effected by the Kingdom of God?

It is time to recognize that the Kingdom of God takes precedence over all issuesfacing us today. It was at the forefront of the secret message of Jesus. And Christcoming in his Kingdom ought to be at the core of our own.

I must preach the good news of the kingdom of God to the other towns also, becausethat is why I was sent. Jesus, Luke 4:43 NIV

Not of this World

I have to believe that Pilate was a bit confused and curious as to the meaning ofJesus words, my Kingdom is not of this world. Perhaps, he believed Jesus wasa few fries short of a happy meal.

Its very possible he was only thinking of solving the matter without rousing a riotin the streets of Jerusalem.


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This is for certain, Jesus words were treasonous. Pilate responds, You are a kingthen. It doesnt matter what sort of king Jesus claimed to be. Caesar was a god inthe flesh. Caesar rules the cosmos, not an unimpressive Jewish carpenter who hasa death wish. There is no room in the world for two kings demanding ultimateallegiance.

Pilate understood that if he didntdeal with this enemy of the state,word might get back to Rome.History proves that Pontius Pilatehad no qualms with crucifying folksCritics of the Gospels believe thisportrayal of Pilate is not true tohistory.

No doubt, Pilate is unclear as towhat to do with this strange prophetwho speaks of truth and treasonbut shows complete serenity in hispredicament.

So why the uncertainty? Did his wifes dream faze him that much (Matt. 27:19)?There is clearly something out of the ordinary taking place here. He faces a major

dilemma.

Dealing with the insubordinate Jews was no easy task. He needed to maintain thepeace and the crowd was furiously chanting for Jesus blood. He knows his dutyas procurator. His reason tells him he must kill this Jesus of Nazareth.

In the time of those kings, the God of heaven will set up a kingdom that will never bedestroyed, nor will it be left to another people. It will crush all those kingdoms andbring them to an end, but it will itself endure forever. Daniel 2:44 NIV

We dont have a hard time recognizing that most first-century Jews clearly missedthe Kingdom that was foretold by the prophet Daniel. They were expecting apolitical king that would establish a worldly kingdom rule and release them fromtheir Roman captors.

If you are the Messiah, come down off that cross! they cried.


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No, Jesus of Nazareth didnt even come close to what they wanted in a ruler. Butbefore we scrutinize the Jews for their rejection of a suffering Messiah (Isaiah 53),we should take a look in the mirror.

For we too have a difficult time choosing a king whose Kingdom calls for power-under people instead of power-over them.

The church has been guilty of rejecting the upside-down Kingdom of God thatdemands a rejection of the methods of the kingdoms of this world. We have notunderstood that the nature of the Gospel is to win by dying, not by killing.

We simply cant imagine the advancement of Gods Kingdom without the aid ofthe nations and their politics. We refuse to trust in the power of the Gospel thatChrist proclaimed.

We would rather trust in necessary evils and all manner of ungodliness than inthe way of the cross.

We are guilty of resorting to methods that Jesus and the apostles taught against.We would rather address our personal feelings of passivity and duty withpicking up the sword instead of the cross. This should not be.

The crucial distinction between the two kingdoms is how they provideantithetical answers to the questions of what power one should trust tochange ourselves and others: Do you trust power over or powerunder? Do you trust the power of the sword, the power of externalforce, or do you trust the influential but noncoercive power of Calvary-like love? The Kingdom of God consists of all those who choose thelatter rather than the former who act accordingly. Gregory Boyd, TheMyth of a Christian Nation, p.33

Jesus responds to the disciples and their request to have a form of leadership like

the systems of the world. You can almost hear the same cry that you heard fromIsrael a thousand years before, Give us a king to lead us! (1 Sam. 8:6) In otherwords, We want the same order that we see in the world.

Christ replies to their confusion and leaves no ambiguity as to how we too shouldview this matter.

Jesus called them together and said, You know tha t those who are regarded as


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rulers of the Gentiles lord it over them, and their high officia ls exercise authority overthem. Not so with you. Instead, whoever wants to become great among you must beyour servant, and whoever wants to be first must be slave of all. For even the Son of

an did not come to be served, but to serve, and to give his life as a ransom formany. Mark 10:42-45 NIV

Not only does this beg to question our desire to rule with power-over others in theworld, but in the church as well. Much of American Christianity has evolved fromyears of ignoring the teachings of Jesus and pragmatically applying methods andsystems of the world upon those things that are supposed to be not of thisworld.

We are guilty of adopting methods of the world to advance the Kingdom of Godand have not seen how our efforts are self-defeating. We cant see how we havemixed the two kingdoms and corrupted our salt by choosing methods Jesusrejected. We apparently see ourselves in the role of Pilate instead of Jesus. Butthere is no way of escaping Christs words

I am not an earthly king my Kingdom is not of this world. Jesus, John 18:36NLT

What does Jesus mean when he says, my Kingdom is not of this world? Imafraid his words have been reduced to a memory verse with little to no power

whatsoever. Judging by our actions, it has nothing to do with this world; as ifJesus is gazing off into the cosmos dreaming of some distant galaxy far removedfrom the pain and suffering of mankind.

Its time to rethink all of these passages that have become common Christianclichs and a meaningless regurgitation of words when we have nothing elsebetter to say.

I believe the first place to start in understanding Christs Kingdom that is not of

this world is in a fresh look at the first event following Jesus baptism at theJordan.

The Temptations of Christ: Defining the


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Kingdom

In Matthew 4:1-11, we immediately see Jesus led by the Spirit into the Judeanwilderness to be tempted by the devil. The Lord has wasted no time in beginning

his work.

But before he can begin his ministry in his proclamation of the Kingdom of God,Jesus must first undergo a trial and confrontation that will forever define hisKingdom. He must decide in his own heart and for the testimony of his followerswhat kind of Messiah he will be.

What kind of king and kingdom will Jesus choose? His choices then become ourchoices if we wish tofollow him.

Whoever claims to live in him must walk as Jesus did. John, 1 John 2:6 NIV

In order to understand the temptations, we must seethem in conjunction with the previous events. Theyshould not be isolated from Christs recent baptismand his inauguration as the King of the Kingdom ofGod that John was preaching; the Kingdom that Jesus

will continue to proclaim throughout his ministry.

The temptations of Christ are not merely examples ofJesus overcoming sin. They were not meant to beread as three accounts of Jesus facing opposition sothat you can face opposition with confidence. For weknow that Jesus faces opposition and endlesstemptations throughout his ministry.

No my friends, this isnt just good sermon material for us to use to condemnothers and warm our souls when the days are dark. The true purpose of thisrecord is understood when we accept that there is one story that is building to theconversation with Pilate, and ultimately to the cross.

Will you join me in rejecting this belief that the Bible is a collection of disjointedstories that we can yank from its context to affirm our American Christianity?


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The synoptic writers report that three right-side-up options lured Jesusbefore he launched the upside-down kingdom The temptation pointsto a right-side-up kingdom encompassing the three big social institutionof his day: political, religious, and economic. Donald Kraybill, The UpsideDown Kingdom, p.33

After fasting forty days and forty nights, of course Jesus was tired and hungry.This clearly would have made any proposal appealing to the flesh. We all knowhow much our physical state affects our spiritual focus.

And this was the point of the fasting. Jesus makes himself completely vulnerableto opposition. It would have certainly been a time of closeness with the Father anda time of great challenge in his humanity against Satan.

The devil came to him and said, If you are the Son of God, tell these stones tobecome bread. Jesus replies, It is written, Man does not live on bread alone,but on every word that comes from the mouth of God (Matt.4:3,4).

Hmm OK, is that it? Jesus was tempted to eat some bread. Is there more? Ihave always sensed much more is going on here that meets the eye. What aboutyou? Are you content with this event seemingly being disconnected from thepreaching of the Kingdom of God in the previous chapter?

I was taught this temptation communicates the importance of Gods Word. Thatsall great and I agree that Gods Word is important. But there is obviouslysomething more going on here that we can connect to Matthews account in theprevious episode.

To those familiar with Hebrew history and the economic problems of Christs day,you should recognize a few details. Forty days? How many times have we seenforty days used as a complete time of trial and tribulation? And what about thewilderness and bread? Recognize these things?

Jesus embodies Israel and reveals his divine mission as well as the mission forthose who wish to follow him. The connection to Israels history and Christswords of total submission to God is obvious. But what does this have to do withJesus recent baptism and the proclamation of the Kingdom of God?

We see that Christ is speaking to the past through his resistance to the firsttemptation. But what is he saying to the present and the future of his people? In


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order to answer that question we first must acknowledge that this account haseverything to do with the ministry Christ is about to embark upon.

Secondly, we have to learn about the oppression of the people under Romesheavy hand. There were two classes of people in the Roman Empire: upper andlower class. Evidence suggests that 90% of the citizens were of the lower class.

Bread represents provision. God provided bread for the Israelites. Jesus will latersay, I am the bread of life. Bread was an essential part of their diet. Therefore, inlight of the context, we begin to see the real temptation come to the surface.How are you going to provide for the people?

Since he is the Messiah, the devil tempts Jesus to be a welfare king. Turn thesestones to bread he said. How will Christ deal with the economic problems of theworld? This is the question Christ answers. It is a question every king mustconsider.

Jesus response ought to be seen as a rejection of solving the problem as an earthlyking would. He doesnt ignore the physical needs of the world; he simply choosesto address the matter in a way that seems foolish. He relates to the hunger ofpeople all over the world, but he doesnt choose to alleviate the pain and sufferingHe embraces it.

The Kingdom of God is much bigger than a loaf of breadit is more than food.

Jesus deals with poverty in a different way. This becomes clear as we see Jesusrefuse to simply feed the people and ease their temporary suffering. And when hedid do these things, he called them into the Kingdom of God. Yes, the Gospel issocial, but not in the way some in the emergent church would have you believe

Then the devil took Jesus to the highest point of the Temple in the holy cityJerusalem. Satan says, If (since) you are the Son of God, throw yourself down.

The devil then proceeds to quote Scripture (Psalm 91), twisting it to tempt Jesus toaction. Is Jesus going to swoop in and gain the approval of the religiousestablishment? He very easily could have removed all doubt to who he was.

A grand entrance would certainly gain recognition that he was indeed theMessiah. Yet, he resists the temptation to gain approval of those religious folk. IfChrist was going to convince the religious leaders, the Doctors of the Law, thiswas the time to do it. And there would be no better way to convince them of his


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true identity.

But Jesus chooses not to parachute in and remove all doubt. He will make hispresence known in the Temple, but right after he drives out those making a profitoff of God. This is quite different than the entrance he was tempted with by thedevil.

Jesus storms in to the heart of Jewish religion, and turns it upside-down. TheTemple is no longer the place of worship and symbol of Gods presence. For theSpirit of God has come to dwell in men. There is now something greater than theTemple. Immanuel, God with us.

Again, to understand this temptation, we must read it in light of what has alreadybeen presented. The devil challenges Jesus, as Messiah, to confront the economicissues of the world in keeping with the expected provision of a savior. And nowhe tempts Jesus to embrace institutional religion.

He rejects the secular concept of Messiah in both the way he confronts socialinjustices and the way he deals with religion.

This was totally unexpected and intolerable. Jesus does not come in and paint theheroes as villains and get away with it. No sir. This idea is not only opposed bythe religious leaders, they demand its death.

Jesus overcomes this temptation and once again rests on the Word of God, saying,Do not put the Lord your God to the test.

Now Jesus faces his most difficult challenge yet. Jesus is taken to a high mountain.Mountains were seen as places where deities come to earth. From the pagan highplaces to the receiving of the Ten Commandments, God chose to work within thisEastern mindset. And this final temptation should be seen as an offer of divineimportance.

Jesus has already rejected two powerful offers to play by the worlds rules andgive the people the Messiah that was expected: a Messiah that fixes this presentage by methods characteristic of this world.

Again, the devil took him to a very high mountain and showed him all thekingdoms of the world and their splendor. All this I will give you, he said, ifyou will bow down and worship me. Matthew 4:8,9 NIV


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This one has always puzzled me in the past. Is the temptation here to worship thedevil? Lets see if you can figure out what is really facing Jesus in this final boutwith Satan.

The devil has already tempted Jesus in this way, So you are the Messiah areyou? Well, feed the people! You are aware of their suffering and their deep need

to eat. You feel their hunger even now. What are you going to do about it? Jesusanswers.

Only as we see what Jesus rejected, can we know what he has affirmed.Donald Kraybill, The Upside-Down Kingdom, 34

Again the devil comes at Christ, saying, OK, Messiah, what are you going to doabout their religion? I have an idea, why dont you save yourself some trouble andjust prove to them you are who you say you are?

Christ chooses the Messianic secret and opposes them instead.

Jesus is faced with three major social institutions: economic (bread), religious(temple), and now the political (mountain). Christ is shown all the kingdoms ofthe world. The devil has power over them, which Jesus does not deny. TheMessiah will crush these kingdoms as Daniel prophesied. But how will he crushthem?

Will he take the world by force and use violence? Will he succumb to the way ofthe present evil age, and the prince of the air, by putting his hand to the plow ofpolitical power? Will he be an Alexander, an Augustus, or better yet a KingDavid? This would not be the last time he is faced with this temptation (Matt.16:23; 26:51,52; Jn. 6:15).

Christ redefines power in his rejection of earthly kingship. He rejects the avenue oearthly politics to advance the Kingdom of God. He is not simply choosing power-

under because it was the nice thing to do or it was the only way people could seelove. By no means, the methods of Christ represent the very character of God.

Jesus embodies Gods will for his people and all those who seek to enter in to therightful reign and rule of God on earth. Do not pass by this temptation and missthe foolishness of the Kingdom of God, for therein is power that we have notknown in our day.


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If we desire to follow Christ, we must embrace the suffering Messiah. Please noticethat each time Christ rejects the devils ideas of Messiah, he accepts the way ofsuffering. He knowingly is choosing the way of the cross. And his choosing toresist the temptations are not for the sole purpose of dying a horrible death for thesins of the world.

This is a presentation of the Kingdom of God. For those that want to be baptizedinto this Kingdom you must count the cost and undergo the same trial of Jesus. Ifwe are not willing to reject what Christ rejects, we are enemies of the cross.

We must be willing to say to the prince of the power of the air and the kingdomshe controls, Away from me! For it is written: Worship the Lord your God, andserve him only. (Matt. 4:10)

To this you were called, because Christ suffered for you, leaving youan example, that you should follow in his steps. He committed nosin, and no deceit was found in his mouth. When they hurled theirinsults at him, he did not retaliate; when he suffered, he made nothreats. Instead, he entrusted himself to him who judges justly. Hehimself bore our sins in his body on the tree, so that we might die to sinand live for righteousness; by h is wounds you have been healed. Foryou were like sheep going astray, but now you have returned to theShepherd and Overseer of your souls. Peter, 1 Peter 2:21-25

The Nature of the Kingdom of God

The Kingdom of God is here; but instead of destroying human

sovereignty, it has attacked the sovereignty of Satan. The Kingdom of Godis here; but instead of making changes in the external, political order ofthings, it is making changes in the spiritual order and in the lives of menand women. George Eldon Ladd, The Gospel of the Kingdom, 55.

The doctrine of the two kingdoms reveals to us that they are contrary in nature.Lets take a brief look at how they oppose one another. I do hope it will becomeclear as to why the Christian should not think they can use methods of the world


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to advance Christs agenda, especially in matters of the state. Paul has written ofthis contrast in Romans 12 and 13.

The Christian is called to love (12:9,10); the state is called to be agents ofwrath (13:3).The Christian is not to avenge (12:19); the state is a revenger of evil (13:4).

The Christian is to overcome evil with good (12:21); the state suppresses evilwith wrath (13:4).The Christian uses the sword of the Spirit (Eph.6:17); the state uses a sword ofsteel (13:4).

I want to focus in on the contrary nature of the two kingdoms by lookingspecifically at the worldly kingdoms (i.e. governments). It is from this system thatall other power-over systems flow.

The kingdoms of the world represent a mock Kingdom of God. This is why Jesuschose to not utilize the avenues of politics and power to build his Kingdom. Thesekingdoms of the world, no matter what form of government exists, stand inopposition to the upside-down Kingdom of Christ.

When Jesus surveyed the landscape of the worldly kingdoms from that highmountain, there he saw all worldly kingdoms past, present, and future. And hesays to them, No, my kingdom is not of this world. I have made a spectacle of

them by triumphing over them by the way of usurping their methods of powerand domination.

Jesus calls for the demise of the never-ending cycle of violence (Matt. 5:44). Herepresents a Kingdom that advances by serving people in love without stringsattached (23:11). He does not rely upon or even address the social injustices of hisday as being the responsibility of the state. This is not his concern. There isanother way. This way is in sacrificial living.

It says that in order to win, you must die. If you

want to gain, you must lose.

If you want to be successful in this life, you must prepare for the one to come.


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This way doesnt call us to rule over men by restraining them with human law.The way of the cross submits itself to human law where it can, but rises above itand surpasses it in peaceful living.

Dont be fooled into thinking Christ is an idealist. Jesus lived the Kingdom inpower and he was fully connected to reality. We should not think that what

appears as silence on certain matters of the state means we have the freedom topick up the sword. Christs Kingdom is subversive. If we look closely, we will seehim tearing down the kingdoms of the world and rejecting their methods ofrestraining evil.

Was Jesus a terrorist? It depends on how you look at it I guess. One thing is veryclear, he did not resort to violence or any method of the state to advance theKingdom of God. In fact, he kept a healthy distance from it.

Recently, I was engaged in a discussion on these matters. I was asked, Arent wesupposed to work for peace and justice? Doesnt that mean we should use politicsto do good in the world? You would think so, yes. This is partly why the gate isnarrow that leads to life. We would rather place our trust in the worlds methodsthan in the foolish ways of Christ.

If worldly politics are an acceptable way to advance the Kingdom of God, thenevery believer should be striving for power. Be done with trying to keep a foot in

both kingdoms!

Pragmatism has pervaded the church in more ways than one. It has based a greatdeal of its decisions on human reasoning that is represented in the question aboveConsider for a moment what we communicate when we say these things. We sayChrist does not show us how to live and the Sermon on the Mount (Matt. 5-7) isnot for real life.

We then do what we can to follow Jesus where it does not conflict with our own

cultural crusading. We compartmentalize our faith and push Jesus off into thecorner. It is no wonder that Ghandi rejected Christ. The Christians he saw madeno attempt to live like their Christ. Ghandi learned a few things from Christiansalright, how to manipulate the teachings of Jesus in order to change the politics ofhis day.

I firmly believe that Christians in America are more aware of the Bill of Rightsthan the New Testament. They are so filled with clichs and heretical doctrines


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from the demons of nationalism, they cant hear the pure words of Jesus withoutmixing them with apple pie, baseball, and images of Sergeant York learning howto chop up his faith. Its time to wake up and rid ourselves of this corruptedAmerican gospel of greed!

I want to end this final section with a challenge to rethink the two kingdoms.Jesus

has spoken. The problem is just that we have a hard time hearing it.

Empire: A Home for Demons

In Luke 8:29-37, we read one account of the demon-possessed man by theseashore. Here is another story that must be read with the Kingdom of God inmind. Do you remember what the demon told Jesus when he asked him for hisname? The demon said, Legion. Why Legion? You probably know that alegion was anywhere from two-thousand to six-thousand Roman soldiers. Now,if you see this from a Kingdom perspective, there is more going on here thanmeets the eye.

I am left thinking, Why Legion? Why not Bob or Emily Rose? Why

Legion?

Well, I am not satisfied with the idea that this was just some random name thisnaked demon-possessed man came up with during his stay in the nearby tombs. Iam persuaded to believe that Jesus casting Legion out is an indirect attack onRome. This episode represents what the Kingdom of God is doing now.

It speaks to what we should be doing now. Our concern is the spiritual order of

thingsbringing life to those who have empty soulssouls so empty the demonscome in to set up house and stay a while.

What happens after this exorcism? Jesus casts Legion intothe pigs (unclean animal) that run into the sea. This remindsme of Pharaoh and his legions. They were swallowed up inthe sea.

Then I saw the beast and the kings of the earth and their


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armies gathered together to make war against the rider on the horse and his army.But the beast was captured, and with him the false prophet who had performed themiraculous signs on his behalf. With these signs he had deluded those who hadreceived the mark of the beast and worshiped his image. The two of them were thrownalive into the fiery lake of burning sulfur. The rest of them were killed with the swordthat came out of the mouth of the rider on the horse, and a ll the birds gorged themselve

on their flesh. John, Revelation 19:19-21

John was exiled to the island of Patmos due to his radical views. And the onlyway to write a final word of encouragement to Christians with the vision hereceived was to write in code. A right view of this text shows the Beast orBabylon to be Rome. Rome represents the power of the kingdoms of the worldin every generation. This Beast is cast into a sea of fire along with the rest ofthose who worship him.

I dont think I would go to sleep tonight without giving this passage somethought.

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

At last, how will we respond? The people in Luke 8 were fearful. Why were theyso fearful? Jesus had performed many exorcisms and miracles before, none ofthem freaked out the people as much as this group of country bumpkins.

Could it be they were worshippers of the Beast? Could it be that theyunderstood this action but we have missed it? Who did they fear here? Maybethey connected the dots. The Kingdom of God had come to town.

But if I drive out demons by the Spirit of God, then the kingdom of God has comeupon you. Jesus, Matthew 12:28

Conclusion


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As I have written already, the Kingdom of God is at the forefront of Christsmessage. It is the Gospel message. It cant be reduced to heaven and hell andhaving your sins forgiven. The Lord may use this version in a persons life, but itis most certainly not the full Gospel of Christ.

It is important that we recognize the serious implications of Jesus actions. Beforehe ever chose any of his disciples or set out to preaching and healing people, Jesusdefined his Kingdom and settled, at least in his own heart and mind, that theKingdom of God would come in two stages: the already, but not yet.

While they were listening to this, he went on to tell them a parable, because he wasnear Jerusalem and the people thought that the kingdom of God was going to appear atonce. Luke 19:11 NIV

The Kingdom of God is already here in every action of a believer that isparticipating in thy Kingdom come and joining God where he is overcomingevil with good. This calls for lives marked by estrangement and great patience inthe face of social injustices.

The not yet aspect reminds us of our hope to stand firm, for our labor is not invain. Christ will crush all the kingdoms of the world and he will, as N.T. Wrightputs it, set the world to rights.

In the meantime, we trust in the power of the upside-down Kingdom. We comealongside those who are suffering and we suffer with them. We make sure we areovercoming evil with good and not suppressing evil with more evil. Our safeguardagainst this temptation to pick up the sword, is Christ himself.

Christianity without the living Christ is inevitably Christianity withoutdiscipleship, and Christianity without discipleship is always Christianitywithout Christ. Dietrich Bonhoeffer, The Cost of Discipleship, p.59

About David D. Flowers

David received a B.A. in Religion from East Texas Baptist University and a


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M.T.S. in Biblical Studies from Houston Graduate School of Theology.David was in vocational ministry for 7 years. He has taught BiblicalStudies & Latin at The Woodlands Christian Academy since 2008. Helives in The Woodlands, TX with his wife and son.

This entry was posted on Monday, November 10th, 2008 at 3:46 am and taggedwith anabaptist, baptism, christ, david d. flowers, demons, dietrich bonhoeffer,

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16 Responses to When Kingdoms Collide

espion

November 10th, 2008 at 3:19 pmI think there is a fundamental incompatibility between the kingdoms of man inthis world which includes all the cultural, political, economics, philosophical

manifestations and systems and the kingdom of God. For example the verynotion of success, wealth, career, knowledge, etc. in the world are incompatiblein the as you put it upside-down kingdom of God. However the churchtoday have become much like the world, eg measuring success in terms ofnumbers and collections, even if not having political ambitions. And I think, ifyou are a true citizen of the kingdom of world, the collisions of kingdom willbe a very real thing and not just a conceptual one: the clash will be a daily andenduring one, even suffering trials and persecution, certainly in the spirit, bythe spirits in the world. But I hardly hear of any Christian being persecutedor suffering trials, especially in the Western world, and surely Jesus have notreturned. Instead Christians boast about blessings, particularly financialblessings, which are really not of the kingdom of God. In the parable of thesower, one of the things that stifled the seed, the message of the kingdom, wasthe deceitfulness of wealth. Thus to me, a genuine mark of a true citizen of thekingdom of God, is the reality of constantly confronting the spirits of the worldin your spirit, being challenged by the worlds ways and wisdom, even as yourefuse to conform to the world, and being transformed continuously.


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ReplyDavid D, Flowers

November 10th, 2008 at 9:26 pmThis has been my experience as well. I too am constantly confronting thespirits of the world in my spirit. I believe this ought to be the journey of every

believer.Thanks for commenting.

Replyded

November 11th, 2008 at 2:58 pmInsightful post and much appreciated. I write regularly to my five children

about Kingdom living. You have pointed out much I believe is useful for thosewanting to grow in an understanding the two kingdoms. I will share your postwith them, for sure.

Near the end of the post, you wrote The Kingdom of God is not something mancan reveal to man. Kingdom living is a journey of discovery.

I completely concur. So discipleship then becomes working to facilitate othersbecoming open to learning from Jesus within, no?

I think the perspective of individual discovery is often resisted by statingsomething about the danger of lone-wolf theology. It strikes me, one mustbe a wolf anyway to go off alone. Rather the truth of which you speak is a coreingredient of true community. It drives home the point of the need forcommunity. Honest feed-back from ones we love and trust are a tremendousaid in sorting the influence even impact of the spirit of the world within ourhearts. The community response helps us develop humility, a key to hearing

the Lord.I think a more correct view of authority is in recognizing that group-think isnot required. The Holy spirit is very able to bring about a shared life. Those inauthority need to walk in a deep love of God which focuses on bringing forthauthentic being of an individual renewed in Jesus and living through Jesus.

ReplyDavid D. Flowers


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November 11th, 2008 at 4:04 pmThank you for you comments ded. You clearly put some thought into yourwords.

I agree that we should be guiding people to learn from Jesus. It grieves me that

the majority of churches have no clue as to what that means. We have adifficult time entrusting people to the care of Jesus. We would much ratherdisciple them according to our own journey instead of teaching them how tojourney with Christ. Great thoughts!

I have written several blog posts leading up to this one if you are interested.Rethinking the Two Kingdoms Kingdom Conversations (Faith &Politics) and Jesus: Change We Have a Hard Time Believing In. I will besending out an e-book soon on knowing the indwelling Christ, entitledKnowing Christ in Divine Order.

Thats exciting that you are teaching your children the ways of the Kingdom.Awesome! Blessings to you and your family, brother.

ReplyAdam Duckworth

November 11th, 2008 at 4:32 pmI wish I could write something thought provoking and insightful here, but Imstill chewing on your words. This has to be one of the best blog entries Iveever read. Its something Ill be mulling over for a while, and it might sneak itsway into a sermon or two that I preach


November 12th, 2008 at 2:50 pmThank you Adam. Its comments like yours that make the journey moreenjoyable. Most of all, it is nice to know there are others chewing on itinstead of skimming over it carelessly. Thanks again!

ReplyAndrew B


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November 13th, 2008 at 10:30 pmDavid I too am still chewing but here are some points and questions frommy first readings:

You have left the question of application and practical examples open. Somequestions in this area:

* what is our practical relationship with the kingdoms of this world withinwhich we live see Romans 13 Everyone must submit himself to thegoverning authorities, for there is no authority except that which God hasestablished. * what was the implication of Give to Caesar what is Caesars, and to Godwhat is Gods. (Mat 22:21 NIV)

QuestionsYou wrote There is no room in the world for two kings demanding ultimateallegiance* BUT, did not Jesus say to Pilate that His kingdom is not of this world* is our allegiance to the Kingdom of God not of a different nature to ourallegiance to nation states?

Was Jesus a terrorist?* terrorists use violence to create fear, not only among the authorities but alsoamong the people. It is clear Jesus was not a terrorist.

* Maybe your question is Was Jesus a subversive? did he set out toundermine and overthrow the state? I think your answer to that is also, no. Forexample in Jesus reaction to the third temptation of Satan. Also, it seems tome that Jesus accepted the authority of Pilate within its context in this world.He accepted the sentence of crucifixion and did not challenge or resist Pilatesauthority to make that judgement.* I think maybe the word terrorist has been losing its meaning throughoveruse and misapplication.

I have the impression from the recent election campaign that socialism is abad word in American language. But it does seem to me that social action aspart of the announcement of the Kingdom* was not relief of suffering and need an inherent part of Jesus announcementof the Kingdomo the miracles of healing and feeding (e.g. the 5,000)o did not Jesus send his disciples on practice runs announcing the Kingdom


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and bringing miracles of healing?o did He not assign his followers the same mission Mat 28:18-20o and greater things John 14:11-13

Finally, I would like to see some more analysis of the now and not yetaspects of the announcement and coming of the Kingdom.


November 14th, 2008 at 6:30 amAndrew,

Thanks for commenting. Here is what I said about application.

Originally, I intended to include examples of Kingdom living. What does thislook like in real life? This is something I am definitely willing to discuss. Butfor now lets squirm a bit and cry out to Jesus to answer all of those pertinentquestions.

I have addressed Give to Caesar what is Caesars in previous blog posts. Ihave given my perspective on Romans 13 already. We must read Rom. 13after we understand ch. 12. In the past we have not read these two chapters

in context. Paul is not saying that we should participate in government. He issaying we ought not to rebel against it. Apparently, Christians connected thedots and understood the contrary nature of the two kingdoms and it wouldappear that some may have been tempted to have a Zealots attitude towardthe powers. I believe Paul is helping believers to understand the governmentsrole in the midst of their suffering. We have butchered this text in ourmisguided attempts to apply it to nations we have prematurely dubbedChristian. Rom. 13:1-7 in no way implies that Christians should be involvedcivically. The previous chapter does not allow it. In fact, the end of ch. 13 picksback up in the spirit of ch. 12.

I dont understand your disagreement with allegiance. I have given my bestto communicate why we cant compartmentalize our faith and embrace thisidea of dual citizenship.

I have used terrorist on purpose. This is what I meant. I am using it to jarfolks into rethinking the radical implications of Jesus words and actions. If we


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understand the subversive nature of the upside-down Kingdom of God thenI believe, we can see Jesus as a terrorist on the kingdom of hell. Again, Iintentionally used this word to evoke a new thought. I am aware many will notbe comfortable with it.

Furthermore, I do not believe that Jesus miracles were motivated by a social

change that does not have a full view of the world to come. Jesus did not havein his mind a mission to alleviate all human suffering on earth not in this lifeanyway. As I said, Jesus Gospel was social, but not in the way many suppose.A closer examination of his Gospel will reflect that he was concerned aboutpain and suffering, but Christs ultimate goal was not to fix this world. Weneed to think about this for more than five minutes.

The problem(s) that people will encounter with this message is to rush tomake up their mind before they have given significant time to let Jesus speakto their heart and open their eyes to the greatness of his Kingdom. ManyChristians are not willing to wrestle with these issues. They would rather havesimple and easy answers. They are too familiar with a faith that operates off ofrules instead of discovering Kingdom living in a patient struggle with thetension of the two kingdoms.

Our entire journey is about the questions you are asking. I am convinced theChristian journey is not about having all the answers and telling everyone

what to believe. I believe the Christian life is all about the fight of faith. It isabout being formed into the image of Christ daily. We should steer clear ofrules and the unhealthy desire to chisel in stone what the Kingdom looks likein every situation.

Finally, I have set out to proclaim what we CAN observe and conclude withcertainty: the two kingdoms are in complete opposition to one another. We arebound to Jesus teachings and his example of living out the Kingdom of God

amidst the kingdoms of this world.Reply

Andrew B

November 14th, 2008 at 5:40 pmDear David,

You have invited us into discussion, I think as a means of building fellowship


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and thereby building the Kingdom of God.

There were several points in my original comment and in your response. Forthe time being I have picked out one point in your response that I would liketo take further with you.

You wrote:Furthermore, I do not believe that Jesus miracles were motivated by a socialchange that does not have a full view of the world to come. Jesus did not havein his mind a mission to alleviate all human suffering on earth. As I said, JesusGospel was social, but not in the way many suppose. I closer examination ofhis Gospel will reflect that he was concerned about pain and suffering, butChrists ultimate goal was not to fix this world. We need to think about this formore than five minutes.

I would take issue with your statement that Christs ultimate goal was notto fix this world. I agree fixing the world is not Gods ultimate goal, but Ibelieve it is an important phase on the way to his ultimate goal. God has notwritten off his creation that, at the beginning of Genesis, He found to be good.At the end of Revelation John describes the restoration of the world with thearrival of the New Jerusalem and the definitive coming of the Kingdom. Jesusannouncement of the now-but-not-yet coming of the Kingdom is a stage thatwe are living in on the way to that ultimate coming. And it is the mission of

believers to be continuing the spread of the Kingdom and one of the features othe spread of the Kingdom is alleviation of suffering, both by sacrificial goodworks done in the natural by the believers and miracles done through thebelievers by the power of the Spirit. Which brings us back to the social (sorryagain for the bad word) aspects of the Gospel.

I did not make this up. As one source I would refer to Frank Violas GodsUltimate Passion and his summary of the same message in his Reimagining

Church. And I guess there are other sources e.g. N.T. Wright Surprised byHope

But maybe I misunderstood the context of your statement.

(Still chewing )

Blessings,Andrew


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November 14th, 2008 at 7:30 pmAndrew,

I think we are in agreement more than you think. What I am communicatingby saying, Christs ultimate goal was not to fix this world is not to ignore ourcall to address social injustices. My concern is that we confront those concernsin the manner of Christ and nothing more or less.

From my end I see Jesus working miracles and healing the sick with thenature (already/not yet) of the Kingdom of God in full view. The way Christcommunicated this was by choosing to suffer with folks as well as meet theirneeds when it served the Kingdom. I take issue with those who confront socialills with methods of the world. THIS communicates a confusion about theGospel. It throws the not yet aspect out the door.

We are to be serving the Kingdom of God in the manner of the cross, not thesword. This means that we refuse to use the worlds methods of eradicatingevil. Because in the end, picking up the sword and using government(something Christ never did) only suppresses evil, it does not overcome it aswe are called to do in Romans 12. It operates off the idea that there is a real

chance we can rid the world of injustice in the here and now. Christians operateoff an entirely different mindset. We know that we represent a completelydifferent Kingdom a Kingdom that is here, but yet to come.

Therefore, we embrace suffering instead of taking up power-over people.Suffering with those who suffer is the distinctive nature of the Kingdom ofGod. Paul said, and we eagerly await a Savior from there. It distinguishes theGospel that is social, from the social gospel that believes our efforts to stamp

out evil is what brings the Kingdom. Christ brings the Kingdom of God. Andhe brings it through serving and through suffering via our own lives. It is theupside-down nature of the Kingdom of God and the way of the cross.

I agree with N.T. Wright, mostly. I would only differ where he sees theChristian can operate in avenues that Christ rejected (e.g. worldly government)Kingdoms of the world do not operate off of the Gospel given in the Sermon onthe Mount. And according to Romans 13 they are not obligated by theteachings of Jesus. However, Christs disciples are bound to his Word. The


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kingdoms of the world resist evil doers and are agents of wrath, nothing more.They use methods contrary to the Kingdom of God. Furthermore, it ought tobe clear that we cant utilize those kingdoms when by their very naturethey stand in opposition to victory through the way of suffering in the cross ofChrist.

I hope that helps. I am thankful for this discussion. Thanks!

David D. Flowers

P.S. I do believe that this understanding was much plainer to those earlyChristians than it is to us today. We have clouded the message of the Gospelwith our allegiances to the world and we have made it hard for others to enterin to the Kingdom of God. The tragedy is that we thought be reducing theGospel to heaven and hell that we were making it easier. Far from it.

ReplyDan Roberts

November 16th, 2008 at 5:46 amHi David Im writing to comment on your question: was Jesus a terrorist?When searching for a definition of the word I find the following in theWikipedia dictionary: The word terrorist is politically and emotionally

charged, and this greatly compounds the difficulty of providing a precisedefinition. After looking in several dictionaries I find that terrorist isgenerally defined as, a freedom fighter, a rebel, a revolutionary, andmore specifically, one who uses a weapon in a political power struggle.

Well, I think Jesus was/is a fighter for freedom. I believe he was/is a rebel against the powers of darkness. He did/does advocate a revolution of themind and spirit. And, yes, He did/does use a weapon the weapon of Divinepower for the purpose of overthrowing the power and agenda of Satanhimself. Out of his mouth comes a sharp sword with which to strike down thenations. (Rev 19:15)

If Jesus wasnt such a rebel, if he wasnt such a threat, if he didnt put terrorinto the hearts of the spiritual and political leaders of his day, why would thesemen spend so much time and energy and money in trying to uncover hismotives and his plot? If he didnt have some of them shaking in their boots(or sandals) why would they bring him before such high ranking officials? If


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they did not see him as a legitimate power to be reckoned with why would hebe scourged as he was and finally put to death on the cross? All that yet henever struck anyone never unsheathed a sword never spilt a drop ofblood.

The rhetorical question I have is, if Jesus had chosen this present century for

his birth would he be seen in the same way as he was in his day, i.e. as asignificant threat to the religious and political leaders? Would Jesus actions and those of his followers be labeled terrorism in todays world? Humanrights activist, Ziya Meral, with Guantanamo Bay in mind, recently said, IfJesus were caught living the vicious subversive Gospel today, he would not beon a wooden cross, since the wooden cross no longer symbolizes what it didthen: the dishonoring and dehumanization of the individual in the presence ofthe entire city as a punishment. No, he would be wearing an orange jumpsuit,

living in a cage, dishonored and dehumanized, in the presence of the entireworld who behold all this on the TV screen. How interesting are the wordsMeral uses to describe the Gospel: vicious and subversive!

Jesus vicious and subversive? A terrorist? And were called to be like Jesus?Let me see now meek pure humble. Is that not our example? Are wenot to live as children of the Servant King? Are we not to emulate The Lordwho was The Lamb? Are we not to live, as Christ did, with insults, hardships,and persecution? To the church at Corinth Paul wrote, I beg you that when I

come I may not have to be as bold as I expect to be toward some people whothink that we live by the standards of this world. For though we live in theworld, we do not wage war as the world does. The weapons we fight with arenot the weapons of the world. On the contrary, they (the weapons) have divinepower to demolish strongholds. (2 Cor 10:2-4) Power to demolish soundspretty forceful to me. But what a foolish force! For I am told by Paul that,when I am weak, then I am strong. (2 Cor 12:10) And Jesus said, my poweris made perfect in weakness. (2 Cor 12:9) The making of a terrorist? Go figure


November 16th, 2008 at 6:14 amExcellent post Dan! I believe your words are a great addition to thisconversation. You have given a thorough commentary on what I had in mindwhen I wrote:


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Christs Kingdom is subversive, if we look closely, we will see him tearingdown the kingdoms of the world and rejecting their methods of restrainingevil. Was Jesus a terrorist? It depends on how you look at it I guess. One thingis very clear he did not resort to violence or any method of the state toadvance the Kingdom of God. In fact, he kept a healthy distance from it.

Thank you Dan for sharing this.

Replyespion

November 17th, 2008 at 5:01 amI would like to add some thoughts to kingdom living and to emphasize thecontrast/difference between the kingdom of the world and the kingdom ofGod.

First a glimpse of the kingdom of God, in my view, is available in what theearly Christians practiced as recorded from Acts 2 onwards, just after thePentecost when the Holy Spirit fell on Peter and the other disciples.

And it is within this context and community were the social needs of thepeople met. And I do not see how the needs of non believers were notsimilarly met then too.

But such a model of kingdom living has its vulnerabilities and challenges,certainly, as long as Satan still has authority on the earth, namely there willsuch attacks by infiltrators like Ananias and his wife Sapphira, and disputesarising from who get fed and who were missed, etc, etc.

And then there is the issue of money, again as manifested in Ananias.

Whereas love is the currency for any relationship in the church, it is money in

the world, motivated by mutual, if not mere self, benefits. Many will think it isnot possible to live in this world without money, but money is the root of allevil, and it is like the leaven that leaven the whole dough. (And we are to eatunleaven bread as we leave Egypt.)

For example instead of preaching election and predestination, choice ispreached from the pulpit, and the gospel marketed and packaged as blessingsand meeting needs and victory over sin. This is utter heresy to me and the


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prostitution of the gospel for money, and it is the sin of Balaam in the churchesas revealed in Revelation.

Something similar happened even in the days of Jesus as recorded in John 6.

The crowd, after being fed, the previous day, by Jesus with five loaves and

two fishes, searched and found Jesus on the opposite banks of Lake Galilee.

Then Jesus told them, I tell you the truth, you are looking for me, not becauseyou saw miraculous signs but because you ate the loaves and had your fill. Donot work for food that spoils, but for food that endures to eternal life, which theSon of Man will give you. On him God the Father has placed his seal ofapproval.

And Jesus hammered home the point, I tell you the truth, unless you eat the

flesh of the Son of Man and drink his blood, you have no life in you etc, etc

From this time many of his disciples turned back and no longer followedhim. [John 6:66]

Jesus didnt come to give bread, but to reveal the true bread which leads to thetrue life and life eternal.

But many are seeking Jesus for mere bread, and many will also say that manneed such bread too, for how is one to live with just Gods word?

But for that we have each other, dont we?

For some are rich and many are poor. The rich shall give to the poor, toacknowledge that what they have is not theirs but a gift from God, and thepoor shall receive, giving thanks and glory to God. And all the world shall seeand know the glory of God, and that God is love.

And lets not meddle ourselves with Caesars, for loving your neighbor is a fulltime job and an career in itself.

And that is how the kingdom of God is to be, now, in this kingdom of theworld, even as a light shines on a hill top on a dark night.

But I do not see such a light.


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It is all very dark yet.


November 17th, 2008 at 5:23 pm

espion,

Thank you for sharing your heart. Your comments add to this discussion.

ReplyPatrick

July 2nd, 2009 at 6:33 pmIm with you up to the point where you bring in Rome. Do you mean to saythat the Catholic Church is the Anti-Christ?

I would invite you to consider these points:

http://www.catholic.com/library/Whore_of_Babylon.asp


July 2nd, 2009 at 6:36 pmPatrick,

Im not following you. Where did you get that the catholic church is the anti-christ?

Thanks for reading.

Reply

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