Open Reflections

A meditation in eight parts of the Lord’s prayer

Part 3

Thy kingdom come

για Ελληνικά πατήστε εδώ

In our modern times the notion of kingdom and kingship are not readily understood as most contemporary states have not a king / queen. Therefore, in order to comprehend the meaning of “God’s kingdom” we must look into the times of Jesus.

In the ancient oriental civilisations, the kingly institution was closely connected with various mythical notions regarding the king as divine, and various fantastic stories were woven around that claim brimming with impossible events and stories. The institution of the king was entwined with the polytheistic mythologies and cults. At the time of the Roman Empire the emperor was deemed divine, and ritual offerings to his image were commonplace in city centres and so on. It is therefore remarkable that in Israel this is not the case. The originality of the biblical revelation lies in that, although the theme of the Kingdom of God is central in both Testaments (Old and New), the king is subject to the authority of God and submits, like everyone else, to His Law. The kingly institution is soon detached from the aura of the divinity, so to speak, and the worldly character of it is admitted. It is God who reigns over the People of God – the confederation of the twelve tribes united by the Testament and the Law as the Prophets always emphasised. (Judges 8; 23, 1 Kings 8: 7, Ex. 19; 6) The king’s person was sacred, because of his anointment as king, and should be respected.

From the time of king David onward the king’s position vis-a-vis God is clear: God adopts him, makes him guardian of His authority and even “high among those who reign on earth” (Psalm 88; 28 etc). Israel’s experience of the kingdom ends in 587 BC, so it was only a brief parenthesis in its history.

The message of the New Testament has at its centre the essentially religious theme of the Kingdom of God. The notion of the messianic Kingdom, rooted in Israel’s experience and resting upon the prophetic promises, is now elevated and used to define the role of Jesus, the unique Son of God and Son of Mary, Through Christ the full revelation of Salvation is completely devoid of any political ramifications; Jesus, during His public life, never gave in to the crowd’s messianic fever who wanted a political liberation (from the Roman yoke) and an easy material existence (after the miracle of the multiplication of bread and fish, the crowds wanted to proclaim Jesus king, so they will always get bread and fish).

The questions addressed to Jesus at his trial were of a religious as well as of a political nature: on the religious plane, Jesus was asked whether He was the Messiah, the Christ (=the Anointed One) and the Son of God; on the political one, whether He was the King of the Jews. (Mk.15;2, John 18; 33, 37). Jesus does not deny the title, but He adds that His kingdom “is not of this world”, therefore He does not antagonise Cesar.

Indeed, Jesus will know the kingly glory, but only after His Resurrection and at His coming at the end of time. Whoever looks at Him with the eyes of Faith can see His glory.

The Christians become “citizens of Christ’s Kingdom” when God redeems them from the “power of darkness” and leads them to His Kingdom of His beloved Son (Col. 1; 13). Whoever belongs to Christ will participate in His eternal kingdom. we already participate through Baptism and the other Sacraments.

The Church prays with the prayer the Saviour gave her and asks in confidence the Heavenly Father: your kingdom come. God’s kingdom has already come (Mk. 1; 14,15), but as we live in space and time, we anticipate and tend towards what we already know it has come; its fullness though will be at the end of time when all is restored in a new heaven and a new earth. As the kingdom unfolds through time, we all as Christian, have the responsibility to work for its establishment; firstly in our personal and spiritual life and, also, around us according to our circumstances and capabilities.

The news is good! The world has been inspired by the teaching of the Church and, despite sin and its drawbacks, at the centre of her efforts to evangelise there is kindness and care for the little, the weak, the needy and the poor, not to mention the many schools, hospitals, universities and the various missions in the world that the Church first initiated many centuries ago.

When the Magi came to Bethlehem to worship Baby Jesus they were inquiring about Him referring to Him as the newborn king! Once arrived at their destination, the Magi offered the divine Child Gold, Incense and Myrrhe, recognising Him as King, God and Man.

We may learn from their example how to see Christ anew, the divine babe of Bethlehem and the son of Mary, with the eyes of faith and wonder like those oriental wise men did, simple in their need to find him and pure in their intention to acknowledge His divine kingship and worship Him.

click here for Greek