Daniel Walter NS 500: Prof.

Marianne Meye Thompson

Thy Kingdom Come, Thy Will Be Done

Jesus taught his disciples to pray these words to the Father: “your kingdom come, your

will be done on earth as it is in heaven” (Matt 6:10, NIV). These words have been prayed by

Christians countless times throughout the history of the Church. What does this prayer ask God

to do? What is meant by God’s kingdom? The first words of Jesus’ public ministry are: “The

kingdom of God is near. Repent and believe the good news!” (Mark 1:15 NIV). This inaugural

sermon shows that the kingdom of God was central to Jesus’ ministry. It contains three parts that

illuminate our understanding of the kingdom. The first is a pronouncement that the kingdom of

God has drawn near. No effort of Jesus’ audience is required to bring the kingdom. Second, the

human response to the kingdom is to obey this exhortation to repent and believe in some good

news. The third part is the identity of the person who proclaims the message: more than an

emissary announcing the arrival of the kingdom, Jesus fully embodies the kingdom through his

teaching and actions, through his life, death, and resurrection. More simply, the Kingdom of God

is wherever God reigns. It is that domain where God’s will is known and obeyed, regardless of

time, whether it be on Earth where God’s will is carried out imperfectly, incompletely, or even in

a hidden way, or in Heaven where God’s will is carried out perfectly.

Initiated by God. Since the kingdom of God (or kingdom of heaven) is that realm where

God’s will is done, God alone must inaugurate it. The first part of Jesus’ sermon, “The kingdom

of God is near,” is an announcement of its impending arrival. “Jesus’ preaching of the kingdom is

in the first place an announcement of God’s dynamic rule. Human response, which might

generally be described under the category of repentance, is performed as response, not initiating

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cause.” 1 God’s kingdom is bound neither by time nor geography. Moreover, the arrival of God’s

rule is not contingent on human response.

Jesus uses many parables to demonstrate that kingdom inauguration and growth are

governed by God. In Luke 8:1-15 Jesus tells his disciples the parable of the sower, describing

how the kingdom of God grows from the distribution of seed, representing the word of God. In

the parable, the sower indiscriminately spreads the seed over every type of ground, representing

one’s disposition to receive the word. Therefore, God’s word is freely offered to people

regardless of their disposition toward it. However, only the fertile ground on which the seed falls

yields a crop. Apparently, only one type of soil allows for growth of the kingdom. Yet, even the

type of soil is a gift: Jesus says to his disciples, “To you it has been given to know the secrets of

the kingdom of God; but for others they are in parables” (Lk 8:10, RSV). Also, Jesus tells

Nicodemus, “no one can see the kingdom of God without being born from above” (John 3:3).

Therefore, God inaugurates the kingdom and grants the insight necessary to receive it.

In extending his word indiscriminately, God also invites some unexpected people to

participate in the kingdom. The rich find it nearly impossible to enter the kingdom (Lk 18:24),

while those who do enter it must become like little children (Luke 18:17). Children represent

those who have low status in society. Jesus frequently ministered to the dregs of society through

healing lepers and the demon-possessed, and by ministering to prostitutes, tax collectors, and

other sinners. He also preached that the kingdom of God included such people. The image of the

banquet was commonly used to describe the hope fulfilled by kingdom of God in Jesus’ day, but

in Mt 22:1-12, Jesus portrayed God as inviting some unexpected guests--sinners, harlots, and tax

1 Bruce Chilton, “The Kingdom of God in Recent Discussion” in Studying the Historical Jesus: Evaluations of the
State of Current Research, ed. Bruce Chilton and Craig A. Evans (Leiden; Boston; Koln: Brill, 1998), 265.

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collectors. 2 Thus through his initiative, God makes it known that his will is to include sinners,

outcasts, and others of low social standing in his kingdom.

Human Response. To possess the kingdom is to possess the knowledge of God’s will,

the ability to carry it out, and the benefits that come with it. To be in the kingdom involves

hearing and doing God’s word, which comes from an understanding granted by God. It does not

depend on external things such as birth, relations, social or economic status, acquired knowledge

but on God. The second part of Jesus’ sermon is “Repent and believe the good news!” This

command implies that Jesus announces the kingdom to a certain type of people--those who

previously believed some bad news. It exhorts them to change their mind and believe in the good

news of the kingdom that Jesus is bearing. Second, this command implies that one should

respond to the kingdom immediately. That the kingdom is “near” does not afford a delayed

response. Rather, its nearness implies it is imminent. Third, the future aspect of the kingdom

demands that one act now based on future hope. For those who presently suffer injustice, the

kingdom gives hope to those who know that God reigns with perfect justice, so that his kingdom

is to be sought now in preference to all other things.

Jesus announces the good news of the kingdom of God to a certain type of people. In the

parable of the sower, “the seed on good soil stands for those with a noble and good heart, who

hear the word, retain it, and by persevering produce a crop” (Luke 8:15, NIV). They are “those

who hear the word of God and obey it” (Lk 11:28 NIV). Entrance into the kingdom is based on

obedience, for not all who call Jesus “Lord” will enter the kingdom, “but only the one who does

the will of my Father in heaven” (Mt 7:21 NRSV). Since, the kingdom of God is that realm

2Marinus de Jonge. God’s Final Envoy: Early Christology and Jesus’ Own View of His Mission. (Grand Rapids:
Eerdmans, 1998), 38

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where God’s will is done, its citizens must conform to his will, not pay him lip service. The

standard of righteousness that Jesus demands is high: the one whose righteousness exceeds that

of Pharisees, those in Jewish society known for being scrupulous about observing the law, will

enter the kingdom (Mt 5:20). Righteousness is not measured quantifiably, by the sum of one’s

good works, but by the quality that God demands. One’s righteousness can exceed that of the

Pharisees by being humble and contrite rather than proud (Lk 18:9-14, Mt 23:12) and by

attending the “weightier” matters of the law: “justice, mercy and faith” (Mt 23:23, NRSV).

What are the qualities of those who do God’s will? In the Sermon on the Mount, Jesus

states that the kingdom of heaven belongs to the “poor in spirit” (Mt 5:3 NIV) and “those who

are persecuted because of righteousness” (Mt 5:10 NIV). These are the people who have a need

to repent and believe the good news. They are those who suffer from bodily disease, like leprosy;

spiritual captivity, like demon-possession or captivity to sin; or sociopolitical oppression. Such

people are often rejected in society, but they are included in God’s kingdom. This is the good

news of the kingdom they are enjoined to believe. God desires to accomplish his will through the

broken, humble, and lowly who rely on God and nothing else.

Jesus’ announcement of the good news of the kingdom demands an immediate response.

For Jesus, the kingdom is not God’s potential to reign, nor is it limited by geography (only in

heaven) or time (only in the future);3 rather, the kingdom of God “was present in his own words

and deeds: present here and now....”4 This view does not often correspond to reality. There is

injustice, oppression, and poverty today just as there was in Jesus’ day. God’s kingdom, however,

does not come in visible pomp and force, but its “presence can be discerned only with the eyes of

3 E.P. Sanders. The Historical Figure of Jesus. (The Penguin Press, 1993), 171.
4 Sanders, 175.

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faith. Jesus himself said that the kingdom was not a reality whose coming could be predicted by

certain signs, nor could one locate it in a certain place, for it was not that sort of reality (Luke

17:20-23).”5 This is not an occasion to procrastinate or lose hope. Like a mustard seed, God’s

will is being accomplished in small and unrecognizable ways, and, assuredly, the seeds of the

kingdom will become “the largest of all garden plants” (Mark 4:32 NIV). That the kingdom is

not recognizable requires an emphasis on readiness. Jesus calls his disciples to be watchful (Mk

13:33): he uses the parable of the ten virgins to stress preparedness (Mt 25:1-13), the parable of

the talents for making the best use of the resources one is given (Mt 25:14-30), and the parable of

good and wicked servant to avoid the error of assuming the kingdom is delayed (Mt 24:45-51).

All these parables stress the importance of present obedience and right conduct as readiness and

watchfulness.

Jesus announced that the good news of the kingdom was a future hope. More than just

pleasant dreams or well-wishing, this future hope shapes present attitudes and behavior. The

citizens of the kingdom “should always view the kingdom as imminent; then they will live

appropriately.”6 This focus is necessary because this is how Jesus himself hoped and lived:

“Precisely because of his anticipation of that decisive climax of God’s rule, he saw the future

shape of the kingdom as determinative for the way in which he carried out his ministry and the

life to which he summoned his disciples and others.”7 Although Jesus saw the kingdom as

presently manifest in his words and actions, he also looked to a future complete fulfillment of the

kingdom of God (Lk 22:16). Therefore, because God’s kingdom is not fully manifest, kingdom

5 Paul Achtemeier, Joel Green, and Marianne Meye Thompson. Introducing the New Testament. (Grand Rapids:
Eerdmans, 2001), 223.
6 Sanders, 175.
7 Achtemeier, Green, and Thompson, 218

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Daniel Walter NS 500: Prof. Marianne Meye Thompson

citizens are to seek the kingdom first, relying on God to supply all need and desires (Mt 6:33).

They are to prefer the kingdom to all other things, seeking it as treasure in a field (Mt 13:44).

They are to pray for God’s rule to come, for his will to be done (Mt 6:10). They are to believe in

the good news of a future hope, guiding their present actions into conformity with God’s will.

Role of Jesus. The third part of this sermon is the role of Jesus himself as the one who

proclaims the arrival of the kingdom. Jesus’ role is central in that he perfectly interprets,

embodies, and fulfills the kingdom of God. The standard for how to do God’s will in Jesus’ day

was the Law and the Prophets, yet different sects had different interpretations on how the Law

was to be fulfilled, sometimes obscuring its central purpose. When asked which is the first

commandment, Jesus answers that to love God and love one’s neighbor is most important (Mk

12:29-31). When the scribe who asked him, confirmed the truth of his answer, Jesus rewards him

with, “You are not far from the kingdom of God” (Mk 12:34). Clearly Jesus sees that to do God’s

will did not involve placing equal significance on every law, but focusing on these, for “on these

two commandments depend all the law and the prophets” (Mt 22:40 RSV). The importance of

these commandments reveals God’s will to restore relationships since to perfectly obey them

requires a loving relationship with God and with one’s neighbor.

According to the synoptic gospels, the kingdom of God is the central message of Jesus’

preaching ministry. When Jesus preached, he also healed (Mt 4:23, Luke 9:11). Jesus’ ministry of

healing (Lk 4:43) and exorcism (Lk 11:20) is integral to his message about the kingdom of God,

for through his actions he demonstrates the kingdom. His miracles “are nothing less than enacted

parables of the kingdom. They indicate the nature of the kingdom-power at work in Jesus’

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ministry....” 8 For Jesus, the kingdom of God was a matter of both talk and power (1 Co 4:20).

Jesus’ miracles are more than just a spectacle or flexing of divine muscles. Through his miracles

Jesus demonstrates the will of God to restore relationship with people. After Jesus healed a leper,

he specifically commanded him to complete the cleansing process from Mosaic law so that he

would be restored to the community (Mk 1:40-45). When Jesus healed the paralytic, he first

forgave his sins, then healed the man’s body, demonstrating God’s will and power (Mk 2:1-12).

Jesus seeks out the kind of people God seeks--the lame, the lepers, the sinners--to restore

them to bodily and spiritual wholeness, right relationship with God and their community. To do

this “Jesus crossed the boundaries of purity and thus manifested the kingdom as God’s power

and will to restore people to wholeness and to fellowship among and with the people of God.”9

Sometimes Jesus accomplishes this restoration without performing a visible sign. At the house of

Simon the Pharisee, Jesus was anointed with the tears and kisses from a “sinner.” Jesus forgave

her of her many sins, giving her a great capacity to love. Jesus restored her to relationship with

God through forgiveness and with the words: “Your faith has saved you; go in peace” (Lk 7:50).

In restoring the lame, the lepers, and sinners, Jesus knows and obeys the will of God perfectly,

thus embodying the kingdom.

Finally, Jesus brings the kingdom of God to fulfillment through his death and

resurrection. Jesus’ death: “seals or completes the work of the restoration and gathering together

of God’s people. This presentation of Jesus’ death finds echoes in the Synoptic tradition…and

stands in continuity with Jesus’ proclamation about the kingdom of God as God’s act of

8 Ibid., 224.
9 Ibid., 228.

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deliverance for his people.”10 Jesus’ passion was his final temptation and struggle to do God’s

will. With the words, “It is finished” (Jn 19:30, NRSV), Jesus consummated the kingdom of God

by perfectly completing God’s will for his life. He opened the door of the kingdom to everyone,

fulfilling God’s will to restore his relationship with humanity. While Jesus’ preaching and

miracles can be described as local in-breaking of the kingdom of God, God gave his kingdom to

the world through Jesus’ death and resurrection. Jesus’ role in the kingdom of God was greater

than that of a simple emissary of the kingdom, or even model citizen of the kingdom. Jesus,

through his life, death, and resurrection interpreted the will of God, embodied that will, and fully

completed it, ushering in the kingdom and restoring millions of sinners to relationship with God

and one another.

As we have seen, the kingdom of God is that domain where God’s will is known and

done. God alone inaugurates the kingdom. In response, citizens of the kingdom hear the word of

God and obey it. Jesus breaks the doors of the kingdom wide open through his saving life, death,

and resurrection. Only Jesus perfectly fulfills God’s will, making it possible for us sinners to be

citizens of the kingdom. How will 21st century kingdom citizens respond? Just like the people

Jesus encountered in the 1st century, our responsibility is to respond in full obedience in the

present moment. Wherever we see injustice, oppression, and broken relationships, we must point

to Jesus through our words, our actions, and if necessary, our death to lead them to a restored

relationship with God and neighbor. We have this hope to guide us: we shall someday live in

God’s glorious kingdom in heaven, where perfect peace, love, and justice exist because God’s

will is obeyed perfectly. Therefore, we pray “thy kingdom come, thy will be done.”

10 Ibid., 238.

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Works Cited

Achtemeier, Paul, Joel Green, and Marianne Meye Thompson. Introducing the New Testament.
Grand Rapids: Eerdmans, 2001.

Caragounis, C.C. “Kingdom of God/Kingdom of Heaven.” In Dictionary of Jesus and the

Gospels. J.B. Green, S. McKnight, and I.H. Marshall, eds. InterVarsity, 1992.

Chilton, Bruce. “The Kingdom of God in Recent Discussion.” In Studying the Historical Jesus:
Evaluations of the State of Current Research, edited by Bruce Chilton and Craig A. Evans,
255-280. Leiden; Boston; Koln: Brill, 1998.

De Jonge, Marinus. God’s Final Envoy: Early Christology and Jesus’ Own View of His Mission.
Grand Rapids: Eerdmans, 1998.

Sanders, E.P. The Historical Figure of Jesus. The Penguin Press, 1993.