Recently, a popular Christian leader who happens to be on a similar wavelength to me, theologically speaking, posted the following thought on his Facebook page, and this gave rise to some interesting comments and, for the purpose of this blog, got me thinking.

“Even as a pre-millennialist I detest the defeatist attitude of many Christians today. It’s as though they want to sit around and wait for Christ to return while doing next to nothing to build the Kingdom or advance Christianity in culture. Jesus says have oil in your lamp for his return, get busy people! We can win our culture back for Christ and rebuild the ruins of Christendom, if we stop moaning and get moving”.

I’ll start with my own Christian journey that began over sixty years ago followed by much reflection on my part given the wide range of perspectives I have seen shared on the subject, and then consider the theological aspects, focusing on Kingdom of God implications, before suggesting how we can respond. There are 369 references to “kingdom” in the Bible, and the majority of these are about the Kingdom of God (or Heaven) (Note 1). There are many other references, particularly in the Old Testament, to a future kingdom with Israel and her Messiah being the main subject, which was often looked upon as the Kingdom of God. But as I will point out, the Kingdom of God can be viewed in both physical and non-physical terms and as something for the present day or distant future, as ultimately it is about God’s rule when / how / wherever that is.

Concerning “Notes” – in order to keep this article short and in order not to deter those readers wanting something short and direct and/or may already be familiar with the terms I use (especially those that I use in a Christian context), I include these in an appendix, which is a Q&A exchange between me and Meta AI (which I have found to be particularly helpful). I am conscious that I am treading where angels dare not as I cover contentious (even among earnest and learned Christians) ground but, if I don’t, I do truth seekers a disservice.

So back to my own Christian journey; for most of the time that followed my conversion to Christ as a 15 year old, it was with the Plymouth Brethren, although for the past 12 years it has been with the Strict (Grace) Baptists, both with their rich traditions (which are mostly truth but mixed with some error), with the former tending to subscribe to a pre-millennial, futurist, literal (when it comes to Bible prophecy that appears as not yet fulfilled) and dispensational theology, and the latter more inclined to a a- or post- millennial, preterist and non-literal covenant position (Notes 2,3,4). PBs were opposed to replacement theology; SBs varied in their position on the future of Israel (Note 5). PBs and SBs were not much into advancing Christianity in the culture beyond that of getting sinners saved and doing mission, home and overseas, having a strong Gospel orientation, but they were/are into conservative, sound theology. While there were/are exceptions, most PBs and SBs are cessationist (Note 8). There are many variants in the two (PB and SB) positions, which I will touch on as I describe my journey that includes operating with integrity in both camps and doing what we should do, especially if Christian: seek truth and put aside indoctrination.

A watershed moment came early on in my Christian journey. It started with a discussion at my church between myself, an extreme dispensationalist that knew his Bible (he believed the “gospel of the grace of God” that we should be preaching was different to the “gospel of the Kingdom” that applied primarily to the Jews, and this was what Jesus preached as opposed to what Paul preached to the Gentiles) and someone who was to become a leader of the then emerging charismatic movement, who instead of seeing the Kingdom in futurist terms, saw it happening there and then as a result of this new move of the Spirit. Later on, I became aware of sound evangelical types, such as John Stott, that felt Christians should be more engaged in society, e.g. regarding social action. Later still these ideas influenced me in my community activism.

While the turning away from Christian belief in society takes its toll, including Christians adopting a lukewarm, Laodicean spirit, my own church was far from defeatist in their attitudes and instead believed in the need to live godly lives (that can also be seen as it living out Kingdom values), being good husbands / wives, sons / daughters, fathers / mothers, neighbours / colleagues and employers / employees, being active in evangelism, including oversees missions and showing kindness to all. Over the years, I have come to see truth in much of the above, while not quite being taken with the “Seven Mountain mandate” (Note 6) with its aim to establish Kingdom values throughout society, despite my esteeming modern day prophets, such as Dutch Sheets and Johnny Enlow, who teach this.

One reason for the non-involvement in worldly affairs of my own PB church back in the day (e.g. concerning politics) was that they believed Jesus could return for the true Church, prior to His Second Coming, at any time, and its focus should be on getting ready and helping to ensure people heard God’s Word. They subscribed, in the main, to a version of premillennialism that can be best described as dispensational (Note 7). That is no longer my view (I don’t have one btw other than we need to be like the wise virgins alluded to in my friend’s post, be prepared). I am skeptical concerning the notion we can Christianise the world before Jesus does return personally. I see the world continuing to go down the path of calamity and evil (as in the days of Noah) with all the signs pointing to the emergence of the Beast system and the Antichrist rule, yet am optimistic there will be a great revival and we should do all we can to make it happen. As for “Thy Kingdom Come”, our part is to live for the King. I suggest we do what two great golden oldie hymns say we should do (above and below) and that our mantra be to seek first the (Christ’s) Kingdom.  

APPENDIX – NOTES ARISING OUT OF EXCHANGES BETWEEN ME AND META AI

Note 1: The Kingdom of God (and heaven)

The Kingdom of God is a central theme in the Bible, referring to God’s sovereign rule and reign over all creation.

In the Old Testament, Jews believed the Kingdom of God referred to God’s kingship over Israel and the world. Key aspects of this belief include:

– God as King: The Hebrew Bible (Tanakh) often depicts God as a king, emphasizing His power, authority, and care for His people (e.g., Psalm 93:1, Isaiah 6:5).

– Covenant and Law: God’s kingdom was tied to the covenant with Israel, where He promised to be their God and they would be His people, following His laws (Exodus 19:5-6).

– Messianic Hope: Many Old Testament prophecies speak of a future Messiah who would establish God’s kingdom, bringing peace, justice, and redemption (e.g., Daniel 2:44, Isaiah 9:6-7).

Old Testament Jews generally looked forward to God’s kingdom as:

– A present reality where God rules over Israel

– A future fulfillment when God’s reign would be fully realized, often associated with a Messiah

In Jewish thought, the Kingdom of God is closely tied to God’s presence (Shekhinah) and the hope of redemption.

Some Christians prefer to view the Kingdom of God as something in the here and now rather than futurist.

This perspective emphasizes:

– The kingdom’s presence in Jesus’ teachings, miracles, and the Holy Spirit’s work.

– Christians living under God’s reign, participating in His mission.

– The future fulfillment of God’s kingdom, bringing completion and justice.

Matthew’s “Kingdom of Heaven”:

– Emphasizes the Jewish context, using “Heaven” (Greek: “ouranos”) as a euphemism for God, common in Jewish tradition.

– Focuses on Jesus as the Messiah, fulfilling Old Testament prophecies.

– Highlights the kingdom’s arrival and its connection to Israel’s restoration.

Luke’s “Kingdom of God”:

– Written for a Gentile audience, using “God” (Greek: “theos”) to make the concept more accessible.

– Emphasizes Jesus’ ministry to the marginalized, outcasts, and non-Jews.

– Highlights the kingdom’s inclusive nature and its expansion to all people.

The core message remains the same: God’s reign, inaugurated by Jesus, bringing salvation and redemption. The difference lies in the authors’ perspectives and audiences.

Note 2: dispensational theology and covenant theology

Dispensational theology and covenant theology are two distinct frameworks for understanding God’s plan of salvation.

Dispensational Theology:

Dispensationalism emphasizes distinct periods or “dispensations” in God’s interaction with humanity, each with unique rules and purposes. It distinguishes between Israel and the church, emphasizing separate plans and promises for each. Dispensationalists interpret biblical prophecies literally, expecting a future restoration of national Israel and a literal 1,000-year reign of Christ.

Covenant Theology:

Covenant theology, on the other hand, focuses on the unity of God’s plan across all ages, emphasizing a single covenant of grace. It sees the church as the spiritual continuation of Israel, with Christ fulfilling Old Testament promises. Covenant theologians often interpret prophecies symbolically, viewing the church as the “new Israel”.

Key Differences:

– Israel and the Church: Dispensationalism separates Israel and the church, while covenant theology sees them as part of a unified body.

– Biblical Interpretation: Dispensationalism emphasizes literal interpretation, especially for prophecy, whereas covenant theology allows for typology and symbolism.

– Eschatology: Dispensationalism often expects a pre-tribulation rapture and a literal millennium, whereas covenant theology may adopt amillennial or postmillennial views.

Note 3: pre-, post- and a-millennialism

These terms relate to interpretations of Revelation 20, focusing on the millennium (1,000-year period). Here’s a quick breakdown:

– Pre-millennialism: Jesus returns before the millennium, establishing His kingdom. Views vary on whether the millennium is literal or symbolic.

– Post-millennialism: The church will bring about a golden age (millennium) through gospel spread, with Jesus returning after.

– A-millennialism: Sees the millennium as symbolic, representing the current church age or spiritual reign of Christ.

A postmillennialist is more likely to actively work toward making the world more Christian. They believe the church will bring about a golden age (the millennium) through spreading the gospel, implying human effort contributes to societal transformation.

In contrast:

• Premillennialists often focus on evangelism ahead of Christ’s return.
• Amillennialists see the millennium as symbolic, focusing less on earthly transformation.

Note 4: Futurist (Literal) versus Preterist (Non-Literal)

These approaches differ in interpreting biblical prophecy, especially Revelation and Daniel:

– Futurist (Literal) View: Sees prophecies like Revelation’s events as future, literal fulfilments, often tied to Israel and end-times events.

– Preterist (Non-Literal) View: Interprets many prophecies as fulfilled in the past, often in 1st-century events (e.g., Jerusalem’s destruction in AD 70).

Preterists often see symbolism and context as key, while futurists emphasize literal interpretation.

Note 5: Replacement theology

Replacement theology, also known as supersessionism, suggests the Christian Church has replaced Israel in God’s plan, and the Jews are no longer God’s chosen people. This view asserts that God’s covenant promises to Israel now find exclusive fulfilment in the Church.

The opposite of replacement theology is dispensationalism, which emphasizes a continued distinction between Israel and the Church, believing unfulfilled Old Testament prophecies concerning Israel will come to pass in the future.

Historically, the church taught that Christ fulfilled the covenants, not that God abandoned Israel. The early church held this view for 1,800 years before dispensationalism emerged in the 19th century. Covenant theology, which sees the Church as the continuation and fulfilment of true Israel, has been a dominant view in Reformed theology.

Today, dispensationalism is a popular view among evangelical Christians, particularly in the United States, while covenant theology remains influential in Reformed and Presbyterian traditions.

Note 6: the Seven Mountain mandate

The Seven Mountain Mandate is a Christian concept that emerged in the 1970s, founded by Bill Bright and Loren Cunningham. It suggests that God has commissioned believers to instil Christian values across seven key societal pillars: 1. Religion, 2. Family, 3. Education, 4. Government, 5. Media, 6. Arts and Entertainment, and 7. Business.

The origins of the Seven Mountain Mandate are attributed to a 1975 meeting between Bright and Cunningham, where they both claimed to have received a revelation from God about reclaiming these seven spheres of society. This idea gained traction through Lance Wallnau’s teachings and was popularized within the New Apostolic Reformation (NAR) movement.

The implications of the Seven Mountain Mandate are multifaceted:

– Dominionism: Some critics argue it promotes a dominionist agenda, where Christians seek to govern and impose their values on society.

– Cultural Influence: Proponents believe influencing these spheres can bring about moral transformation and prepare the way for Jesus’ return.

– Controversy: The movement has sparked debate, with some viewing it as a call to responsible stewardship and others as a power grab.

Note 7: Dispensational Premillennialism

Key points:

– Rapture: Jesus returns secretly to take believers (the true Church) from earth, anytime, without warning.

– Great Tribulation: A 7-year period follows, marked by turmoil, God’s wrath, and Antichrist’s rule.

– Christ’s Return: After Tribulation, Jesus returns visibly with power, defeating enemies and establishing His millennial reign (1,000-year kingdom).

This sequence is based on interpretations of passages like 1 Thessalonians 4:16-17, Matthew 24, and Revelation 20.

Note 8: Cessationists and Continuationists

Cessationism: Belief that spiritual gifts like prophecy, healing, and tongues ceased with the early church or apostolic age.

Continuationism (opposite): Belief that these gifts continue in the present day.

• Cessationists: Often found in Reformed, Evangelical, and some Baptist traditions.
• Continuationists: Often found in Pentecostal, Charismatic, and some Holiness movements