How the future of the kingdom unfolds has been a source of theological debate. A detailed description of the various perspectives is beyond the scope of this essay and can be found in the books like, The Meaning of the Millennium: Four Views.[xxiii] However, a brief summary of some of the issues confronting Biblical scholars reveals the reasons for interpretive uncertainties.
One view is called dispensational premillennialism where the kingdom is a literal restoration of a national Israel upon the second coming of Christ.[xxiv] Historic premillennialism retains a millennial kingdom of some form after the second coming of Christ but diminishes the literal role of a national Israel in God's plans.[xxv] A third view, postmillennialism, supposes that God working through the church would usher in an age of peace, prosperity and goodness followed by the second coming of Christ.[xxvi] Amillennialism interprets the kingdom as Christ and the church age followed by his second coming.[xxvii]
Leaving aside the confusing schemas that theologians have developed regarding the future realization of the kingdom, we can examine Jesus’ teaching on the future aspects of the kingdom in Matthew 24-25 with less extensive parallel passages in Mark 13 and Luke 21.
The interpretive challenge can be traced to the questions posed by the disciples: when will this (destruction of the temple) happen and what will be the sign of your coming and of the end of the age? (Mt. 24:3). Jesus’ discourse was in responses to these questions, but which of the three questions was he answering? Are the three questions really the same question? And if not, what is the relationship between these questions?
In Matthew 24:4-14, Jesus offered some indications of the challenges that laid ahead for his followers including persecution and the dangers of false prophets which Jesus had briefly touched on in the Sermon on the Mount (Mt. 5:10-12, 7:15). Whether these events applied to a specific time frame only or would be characteristic of all time depends on one’s interpretive framework. But what is clear is opposition and that the gospel of the kingdom is meant to go beyond the nation of Israel into the whole world (Mt. 24:14).
Depending on one’s eschatological perspective, some or all of Matthew 24:15-35 was fulfilled by the destruction of the Jewish temple in AD 70. [xxviii] Jesus followed that cryptic section with clear warnings for his followers to be ready because his return is certain but its timing is not (Mt. 24:36-44). Jesus illustrated the uncertainty of the timing with two stories: the wicked servant who was caught because the master returned sooner than he expected (Mt. 24:45-51) and the five bridesmaids who were unprepared because the groom arrived later than anticipated (Mt. 25:1-13).[xxix]
Though how and when the kingdom will come to full realization is unclear, Jesus made clear that upon his return judgment would take place. Jesus gave two stories to explain what will be the criteria that harkened back to what he had taught in the Sermon on the Mount earlier.
The first was the parable of the talents (Mt. 25:14-30). The TNIV translation helpfully converted the Greek term talents into “bags of gold” and the text note that said it was about 20 years worth of wages. Achtemeier, et al offered a similar monetary value of 6000 days wages[xxx] and Keener suggested a talent was 10,000 days wages.[xxxi] In any case, the sum of money entrusted to the servants was substantial. The first two servants put the money to use and received the commendation, “Well done, good and faithful servant.” However, the third servant buried the money. When called to account, the servant claimed a relationship by saying, “Master,” but quickly revealed his true colors by denigrating the character of the master (Mt. 25:24-25). The third servant was reminiscent of Matthew 7:21-23, where some called out, “Lord, Lord,” but did not do the will of the Father and were likewise dismissed.
The second story was the parable of the Sheep and the Goats (Mt. 25:31-46). The king welcomed into the kingdom those on the right because they fed, gave drink, provided clothes and visited in prison the least. Their good deeds to the least were as if they had done it for the king. The ones on the left were dismissed because they did not feed, gave drink, provide clothes or visit in prison the king. They were shocked wondering when the king needed those things implying they would do those deeds for the king. The king said, because you did not do it for the least, you did not do it for me. This story echoed of the teaching in Matthew 6:1, were Jesus warned against doing “acts of righteousness” in order to be seen by others. The “goats” would have done the good deeds for the king in order to be seen by the king. But the fact they did not do so for the least revealed their hardened hearts as people who do good deeds only for recognition and not as a result of true obedience and thus they were not people of the kingdom.
Reference citations:
[xxiii] Robert G. Clouse, ed. The Meaning of the Millenium: Four Views (Downers Grove, IL: InterVarsity Press, 1977).
[xxiv] Herman A. Hoyt, “Dispensational Premillenialism,” The Meaning of the Millenium: Four Views, p. 78.
[xxv] George Eldon Ladd, “Historic Premillenialism,” The Meaning of the Millenium: Four Views, pp. 26-27.
[xxvi] Lorraine Boetner, “Postmillenialism,” The Meaning of the Millenium: Four Views, p. 117.
[xxvii] Anthony A. Hoekema, “Amillenialism,” The Meaning of the Millenium: Four Views, pp. 155-156.
[xxviii] Craig S. Keener, pp. 112-115.
[xxix] Craig S. Keener, pp. 115-117.
[xxx] Paul J. Achtemeier, Joel B. Green and Marianne Meye Thompson, p. 110.
[xxxi] Craig S. Keener, p. 117.
Bibliography
Achtemeier, Paul J. ed. Harper’s Bible Dictionary. San Francisco, CA: Harper and Row, 1985.
Achtemeier, Paul J., Joel B. Green and Marianne Meye Thompson, Introducing the New Testament Its Literature and Theology. Grand Rapids, MI: William B. Eerdmans, 2001.
Barker, Kenneth, ed. The NIV Study Bible. Grand Rapids, MI: Zondervan, 1985.
Carson, D. A. The Sermon on the Mount. Grand Rapids, MI: Baker Book House, 1978.
Clouse, Robert G, ed. The Meaning of the Millenium: Four Views. Downers Grove, IL: InterVarsity Press, 1977
Fee, Gordon D. and Douglas Stuart. How to Read the Bible Book by Book. Grand Rapids, MI: Zondervan, 2002.
Green, Joel B. and Scot McKnight, eds. Dictionary of Jesus and the Gospels. Downers Grove, IL: InterVarsity Press, 1992.
Guthrie, D. and J. A. Motyer, eds. The New Bible Commentary Revised. Grand Rapids, MI: William B. Eerdmans, 1970.
Keener, Craig S. The IVP Bible Background Commentary - New Testament. Downers Grove, IL: InterVarsity Press, 1993.
Lin, Timothy. The Kingdom of God and Discipleship. http://www.bsmi.org/download/lin/KingdomAndDiscipleship.pdf, 2003.
Wright, N. T. The Challenge of Jesus. Downers Grove, IL: InterVarsity Press, 1999.
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