Followers of Jesus must realize—and must help others realize—that the hope of the world lies not in any particular version of the kingdom of the world gaining the upper hand in Babylon’s endless tit-for-tat game. The hope of the world lies in a kingdom that is not of this world, a kingdom that doesn’t participate in tit for tat, a kingdom that operates with a completely different understanding of power. It is the kingdom established by Jesus Christ and a kingdom that is expanded by people committed to following him. It is the kingdom of God.
The unique nature of this kingdom is revealed in a discussion Jesus had with some of his disciples, who were arguing over which of them would be the greatest in the kingdom of heaven. They were, in their own way, exhibiting the “power over” mindset that characterizes the kingdom of the world and competing with one another to be esteemed. Jesus responded:
The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves. (Luke 22:25–27)
Jesus identified the disciples’ argument as a typical kingdom-of-the-world conflict—and thoroughly pagan. This is the way worldly rulers—and the world in general—naturally think. Indeed, it is a matter of common sense by the world’s standards. Naturally the older is greater than the younger, the leader worthy of higher esteem than the follower, the one who sits at the table greater than the one who serves. Yet Jesus not only rejects this “common sense” logic—he reverses it! Jesus, the Son of God, the one who is greatest by any standard, came to earth not to be served but to serve others, and the kingdom he came to establish would be marked by this distinctive feature. It would not be a “power over” kingdom; it would be a “power under” kingdom. It would be a kingdom where greatness is defined by serving and sacrificing for others.
This is why Jesus responded to Pilate’s question by saying his kingdom was “not from this world.” If his kingdom were of this world, he told Pilate, his followers would fight the way the kingdom of the world always fights (John 18:36). They would use the “power over” tactics and wield the sword to advance their personal, religious, and political interests. They would defend Jesus in the name of God, of righteousness, and of the glory of Israel—but this is not the kind of kingdom Jesus came to establish.
One of his misguided disciples even tried to fight like a kingdom-of-the-world participant, cutting off the ear of one of the soldiers who came to arrest Jesus. Jesus rebuked the disciple and demonstrated the nature of his unique heavenly kingdom by healing the soldier’s ear (Luke 22:50–51), showing that his kingdom would advance not by destroying the enemy who seeks to destroy you, but by loving, serving, and hopefully transforming the enemy who seeks to destroy you.
It was the same message Jesus was about to send Pilate and the world. Rather than calling on his disciples or the legions of angels that were at his disposal to exercise “power over” in his defense, Jesus let himself be crucified. Why? Because Pilate and the world needed him to. It was an outrageously loving thing to do—and for this reason it violated the common sense of the kingdom of the world.
The kingdom of Jesus was, and is, a radically different kind of kingdom indeed, and it is this kingdom that all who follow Jesus are called to manifest in every area of their lives.
CHAPTER 2
THE KINGDOM OF THE CROSS
Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.
LUKE 6:27–28
THE MUSTARD-SEED KINGDOM
The heart of Jesus’ teaching was “the kingdom of God.” He spoke about that topic more frequently than any other, and it pervades all his actions as well.1 Indeed, the Gospels make it clear that Jesus was the embodiment—the incarnation—of the kingdom of God. When Jesus was present, so was that kingdom (see Matt. 12:28; and especially 3:2; 4:17). Though the world as a whole was and remains part of the domain in which Satan is king, in Jesus the domain in which God is king has been introduced into the world. The central goal of Jesus’ life was to plant the seed of this new kingdom so that, like a mustard seed, it would gradually expand. Eventually that kingdom would end the rule of Satan and reestablish God, the Creator of the world, as its rightful ruler (Matt. 13:31–32). In other words, Jesus came to destroy the cosmic “power over” lord and establish the kingdom of God upon the earth (Heb. 2:14; 1 John 3:8).2
Jesus planted the seed of the kingdom of God with his ministry, death, and resurrection and then gave to the church, the body of all who submit to his lordship, the task of embodying and living out this distinct kingdom. We are to be nothing less than “the body of Christ,” which means, among other things, that we are to do exactly what Jesus did (Rom. 12:4–5; 1 Cor. 10:17; 12:12–27; Eph. 4:4; 5:30; Col. 1:18, 24; 2:19). John teaches us that, “Whoever says, ‘I abide in him,’ ought to walk just as he walked” (1 John 2:6, emphasis added; also 1 John 1:7; 1 Cor. 4:6; 11:1; Eph. 5:1–2; Phil. 3:17; Col. 2:6; 1 Thess. 1:6; 2 Thess. 3:7; 1 Peter 2:21). “Let the same mind be in you that was in Christ Jesus” (Phil. 2:5) must be regarded as our central command. Our every thought, word, and deed is to reflect the character of Jesus and thus manifest the reign of God in the world (see Rom. 12:2; 2 Cor. 10:3–5).
Not only this, but according to the Bible, the community of those who submit to Christ’s lordship are in a real sense to be Jesus to the world, for through the church Christ himself continues to expand the reign of God in the world.3 We collectively are his “second” body, as it were, through which he continues to do what he did in his “first” body. Through us, Jesus continues to embody the kingdom of God in the world. Christ dwells in us and among us individually and corporately, and he longs to live through us individually and corporately.
By God’s design, this is how the kingdom of God expands and transforms the world. As we allow Christ’s character to be formed in us—as we think and act like Jesus—others come under the loving influence of the kingdom and eventually their own hearts are won over to the King of Kings. The reign of God is thus established in their hearts, and the kingdom of God expands. That process, Scripture tells us, will culminate in the return of the King accompanied by legions of angels, at which time Satan’s rule will end, the earth will be purged of all that is inconsistent with God’s rule, and his kingdom of love will be established once and for all.4
This, in a nutshell, is the primary thing God is up to in our world. He’s not primarily about getting people to pray a magical “sinner’s prayer” or to confess certain magical truths as a means of escaping hell. He’s not about gathering together a group who happen to believe all the right things. Rather, he’s about gathering together a group of people who embody the kingdom—who individually and corporately manifest the reality of the reign of God on the earth. And he’s about growing this new kingdom through his body to take over the world. This vision of what God is about lies at the heart of Jesus’ ministry, and it couldn’t contrast with the kingdom of the world more sharply.
WHAT POWER DO YOU TRUST?
In the words of Barbara Rossing and John Yoder, borrowing an image from the book of Revelation, the contrast between the “power over” kingdom of the world and the “power under” kingdom of God is “Lion power” versus “Lamb power.”5 The kingdom of God advances by people lovingly placing themselves under others, in service to others, at cost to themselves. This “coming under” doesn’t mean that followers of Jesus conform to other people’s wishes, but it does mean that we always interact with others with their best interests in mind.
Following the example of Christ, and in stark contrast to the modus operandi of the world, we are to do “nothing from selfish ambition or conceit, but in humility regard others as better than [our]selves.” We are to “look not to [our] own interests, but to the interests of others�
� (Phil. 2:3–4). We are to “not seek [our] own advantage, but that of the other” (1 Cor. 10:24, cf. 10:33). Following Jesus’ example, we are to find honor in washing people’s feet (John 13:14–15)—that is, in serving them in any way we can.
So too, in following our Master we are to seek to do good and free all who are “oppressed by the devil” (Acts 10:38) while we voluntarily bear others’ burdens (Gal. 6:2). We are to “outdo one another in showing honor” (Rom. 12:10) and never be competitive with others (unless, of course, it’s for fun) (Gal. 5:26). We are to “put up with the failings of the weak, and not please ourselves,” always asking how we might “please our neighbor for the good purpose of building up the neighbor” (Rom. 15:1–2). We are to feed the hungry, clothe the naked, take in the homeless, befriend the friendless, and visit the condemned prisoner (James 2:15–17; 1 John 3:14–18; cf. Matt. 25:34–40).
All of this involves exercising “power under.” We are to engage in this behavior not out of duty to an abstract ethic, but because the life of the one who came under all humanity on Calvary is pumping kingdom life through our veins. We are part of the growing revolutionary kingdom he began and is continuing to grow. It is a kingdom that looks like him, a kingdom in which the greatest is the one who serves others (Matt. 20:26; Luke 22:26–27). It is a kingdom in which the exalted will be humbled, but the humble exalted (Luke 14:11; 18:14). It is a kingdom in which one is blessed when divested of power—is “poor in spirit,” “mourns,” is “meek,” and “persecuted” (Matt. 5:3–5, 10–11)—and even is in the position of socially rejected sinners (Matt. 21:31), for these are the ones who are most open to entering the kind of “power under” life the kingdom has to offer.
While we might regard this kind of power as weak by kingdom-of-the-world criteria, in truth there is no greater power on the planet than self-sacrificial love. Coming under others has a power to do what laws and bullets and bombs can never do—namely, bring about transformation in an enemy’s heart. This is the unique “Lamb power” of the kingdom of God, and indeed, this is the power of God Almighty. When God flexes his omnipotent muscle, it doesn’t look like Rambo or the Terminator—it looks like Calvary! And living in this Calvary-like love moment by moment, in all circumstances and in relation to all people, is the sole calling of those who are aligned with the kingdom that Jesus came to bring.
Participants in the kingdom of the world trust the power of the sword to control behavior; participants of the kingdom of God trust the power of self-sacrificial love to transform hearts. The kingdom of the world is concerned with preserving law and order by force; the kingdom of God is concerned with establishing the rule of God through love. The kingdom of the world is centrally concerned with what people do; the kingdom of God is centrally concerned with how people are and what they can become. The kingdom of the world is characterized by judgment; the kingdom of God is characterized by outrageous, even scandalous, grace.
Obviously, when hearts and motives are transformed, behavior is eventually transformed as well—but without “power over” threats. Similarly, where the rule of God is established, law and order are established—but without “power over” force. The kingdom of God accomplishes what the kingdom of the world seeks to accomplish, but it also accomplishes much more, for it transforms people from the inside out—from their heart to their behavior. It has no concern with controlling behavior as an end in itself, such as the kingdom of the world has.
The crucial distinction between the two kingdoms is how they provide antithetical answers to the questions of what power one should trust to change ourselves and others: Do you trust “power over” or “power under”? Do you trust the power of the sword, the power of external force, or do you trust the influential but noncoercive power of Calvary-like love? Do you trust threats, judgment, shame, or social pressure (even in church!) to change people, or do you trust the Holy Spirit working in the people’s hearts and using Christlike acts of love to bring about change? The kingdom of God consists of all those who choose the latter rather than the former and who act accordingly. It is composed of people who place God’s will above their own and who believe that he will use their sacrificial love for others to expand his kingdom in their lives and in the world.
THE KINGDOM OF THE CROSS
The love we are called to trust and emulate is supremely manifested in the cross of Jesus. The cross is the ultimate symbol of the kingdom of God, for it defines what that kingdom always looks like. It looks like Christ—self-sacrificial and loving. It looks like grace.
As we noted in the previous chapter, Jesus could have exercised “power over” Pilate and the Roman government to defend himself. He could have allowed his disciples to pick up swords and fight, and he could have summoned legions of warrior angels. He could have “won”! Had he done so, he would have preserved his life and controlled the behavior of his foes, but he would not have transformed anyone’s heart. He would not have helped anyone love God or love themselves and others as people loved by God. The power of the sword, even if wielded by mighty warring angels, can never transform a person’s inner being. While the use of the sword tends to deepen the resolve of the punished rather than transform it, Jesus’ aim was to transform hearts and, by that means, transform the world.
So rather than fight and “win,” Jesus chose to “lose.” Or better, he chose to lose by kingdom-of-the-world standards so that he might win by kingdom-of-God standards. His trust was not in the power of the sword but in the power of radical, self-sacrificial love, and so he let himself be crucified. Three days later, God vindicated his trust in the power of sacrificial love. He had carried out God’s will and, by his sacrifice, defeated death and the forces of evil that hold this world in bondage (Col. 2:13–15).6
This is the heart of the kingdom of God. The rule of God is established wherever God’s will is obeyed and God’s character is manifested. These are, in fact, two facets of the same reality, for God’s will is that his character, his “name,” or his glory be manifested (see John 12:28; 13:32; 17:1), which is all about displaying God’s unsurpassable love (1 John 4:8–9, 16; cf. 3:16). Throughout eternity, God has existed as the perfect love of the Father, Son, and Holy Spirit. When this love is turned outward toward humanity, it looks like Calvary, which perfectly expresses the loving nature and rule of God in a way that legions of angels or a band of fighting disciples would not.
The character and rule of God is manifested when instead of employing violence against his enemies to crush them, Jesus loves his enemies in order to redeem them. The kingdom is revealed when instead of protecting himself, Jesus allows himself to be murdered. God’s love is marvelously put on display when instead of clinging to his perfect holiness, Jesus puts himself in the place of sinners. And the nature and rule of God shines radiantly in Jesus’ final prayer for the forgiveness of those who moments earlier mocked him, spit on him, whipped him, and crucified him (Luke 23:34).
In all of this, Jesus revealed God’s character and God’s reign, for all of it disclosed that God loves humanity with the love eternally expressed in the Trinity. In love, God wants to serve humanity by reconciling us to himself, whatever the cost. God places himself under us, despite our sin, to save us and transform us into the image of Jesus. Nothing could be further from the “power over” mindset that characterizes the kingdom of the world.
THE KINGDOM THAT IS JESUS
While the cross most profoundly epitomizes what is true about Jesus, the heart of the kingdom of God is also displayed throughout Jesus’ entire life and ministry, which all had a Calvary quality to it.7 Jesus embodied the kingdom of God; his very identity was about serving others—at cost to himself.
Indeed, the fact that Jesus was willing to become human in the first place manifests the self-sacrificial nature of God’s rule. Though he was by nature God, Paul tells us, Jesus didn’t cling to this divine status but rather emptied himself, entered into solidarity with fallen humanity, and became a humble servant (Phil. 2:5–8). Though he was
rich, Paul says elsewhere, for our sake he became poor (2 Cor. 8:9). He could have remained in the bliss of his perfect loving relationship with the Father and the Spirit, but instead he willingly became a baby born as a social outcast to an unwed mother in a dirty, smelly stable crowded with animals. As Yoder notes, Jesus could have chosen “the untrammeled exercise of sovereign power in the affairs of that humanity amid which he came to dwell,” but instead he renounced this and chose to humble himself by becoming a servant of the world.8 This is what the kingdom of God looks like.
Jesus’ life and ministry consistently reveal the humble character of a servant. Though he rightfully owned the entire cosmos, he, by choice, had no place to lay his head (Matt. 8:20). Though he rightfully should have been honored by the world’s most esteemed dignitaries, he chose to fellowship with tax collectors, drunkards, prostitutes, and other socially unacceptable sinners (Matt. 11:19; Mark 2:15; Luke 5:29–30; 15:1; cf. Luke 7:31–50). Though he rightfully could have demanded service and worship from all, he served the lame and the sick by healing them, the demonized by delivering them, and the outcasts by befriending them. This is what the kingdom of God looks like. It looks like humility. It looks like grace. It looks like service. It looks like Jesus.
The Myth of a Christian Nation Page 3