The Kingdom of God as a Trinitarian Message
“God’s people have been delivered not from Egypt but from the rule of Satan, and they will enter not an old earthly Promised Land but one that covers the entire coming new earth. The slain lamb of the Israelite cult has become the end-time king of the cosmos.” -GK Beale (Revelation: A Shorter Commentary)
The Kingdom of God is the range and rule of God’s grace actualized, and the realm of God’s perfect tri-unity of Divine Persons — the Father, Son, and Holy Spirit present and manifest. Well, -ideally-it’s where their sovereign will is actualized, and their presence is fully realized. This Kingdom exists both now and in the future, embodied in the life, death, and resurrection of Jesus Christ, and manifested in the world through the Holy Spirit. It signifies the culmination of God’s redemptive plan, characterized by love, justice, peace, and joy. However, understanding this biblically and theologically presents some challenges, set up by our Lord directly. As we will see, if one applies themselves deeply in theology and scripture, then the Kingdom of God can be a deep Trinitarian message as it is in reality.
Key Theological Terms for Contextualizing the Kingdom of God in a Trinitarianism
1. Consubstantiality in the Trinity:
– John 1:1-14; 10:30; 1 John 5:7; Colossians 2:9: These verses reveal the shared divine essence among the Father, Son, and Holy Spirit, while maintaining their distinct relational identities. This consubstantiality is a dynamic relational unity, where each Person engages in a living manifestation of God’s nature.
Typically, it is intuitive to think of things as constitutive of the facticity of being, and embodying the condition(s) of satisfaction that define what they are. However, in the context of the Trinity’s Unity, and the Unity that is the Trinity, ‘in God,’ we encounter a unique state of affairs. Here, relation, act, and being are inseparably intertwined as the primitive of all primitives, forming the precondition for something rather than nothing. This state can be perceived as an actual infinite one, conceptually or empirically akin to the notion of nothingness. Yet, the facticity of God’s self-existence implies that the truth conditions for God represent an exceptionally unique ontological state — where both necessary existence and the unconditioned converge. This means that the Trinity is either super-essential and super-abundant, or to be God is to stand as an exception to the rule, embodying a true contradiction by harmoniously being an unlimited transcendence and immanence in one as the One.
The concept of consubstantiality in this context takes on a profound significance. It implies that the Divine Person exists in a state of with, in, and as the Other, manifesting a non-competitive Unity that is essential to the nature of the Trinity. This unique form of consubstantiality underscores the profound mystery inherent in the Trinitarian doctrine: the Divine Persons, while distinct in their relational identities, share completely and wholly in the same divine essence. This unity does not imply mere sameness but a profound interpenetration of Persons in a manner that transcends all finite relational constraints. In this divine context, consubstantiality can be understood not just as a sharing of substance, but as an active, dynamic process of co-existing, co-acting, and co-being. Such a view elevates the concept of consubstantiality from a static state to a dynamic, living reality, where the very act of relation becomes the essence of the divine existence. This dynamic consubstantiality, therefore, becomes a key to unlocking the understanding of the Trinity, offering a glimpse into the divine mystery where unity and distinction coexist in perfect harmony.
This language is common in Christ’s own style of communication as portrayed in the New Testament: where he uses metaphor, seemingly eschatological irrationality, miracle, and hyperbole to express and demonstrate his consubstantial and hypostatic nature as both God and Man. Here’s 8 sets that get at what I mean:
A. Metaphor of the Vine and Branches (John 15:1-5): Jesus says, “I am the vine; you are the branches.” This metaphor reflects the interconnectedness and unity between Christ and believers, echoing the relational unity within the Trinity.
B. Miracle of the Loaves and Fishes (Matthew 14:13-21; Mark 6:31-44; Luke 9:10-17; John 6:5-15): The miraculous feeding of the multitude with five loaves and two fish demonstrates Jesus’ divine authority over nature, hinting at His divine essence beyond the limitations of physical reality.
C. Jesus’ Claim to Oneness with the Father (John 10:30): Jesus states, “I and the Father are one,” directly speaking to the unity of essence within the Trinity.
D. Parable of the Prodigal Son (Luke 15:11-32): This parable, while illustrating God’s forgiveness, also subtly reflects the relational dynamics within the Trinity, especially the loving and self-giving nature of God.
E. Jesus Walking on Water (Matthew 14:22-33; Mark 6:45-52; John 6:16-21): This miracle, where Jesus defies natural laws, serves as a testament to His transcendence and immanence, revealing His nature as both God and Man.
F. Jesus’ Prayer in Gethsemane (Matthew 26:36-46; Mark 14:32-42; Luke 22:39-46): His prayer reflects the distinct personhood within the Godhead, yet united in will and purpose, demonstrating the relational aspect of the Trinity.
G. Transfiguration (Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36): This event reveals Jesus’ divine nature in a tangible form, emphasizing His unique union of divine and human natures.
H. The Great Commission (Matthew 28:19): When instructing to baptize “in the name of the Father, and of the Son, and of the Holy Spirit,” Jesus highlights the co-equal and co-eternal nature of the Trinity.
These examples demonstrate (at least in my mind) Christ’s use of various means—metaphors, miracles, and direct statements—to express and demonstrate His consubstantial and hypostatic nature as both God and Man, offering insights into the mystery of the Trinity and its dynamic consubstantiality.
2. Relational Origins of the Divine Persons:
– Luke 1:35; John 14:16-17; 15:26; 16:13-15; Acts 2:32-33; Hebrews 1:1-3; 9:14: These passages reflect the distinct relational origins and modalities of the Divine Persons, each uniquely manifesting divine relationality within the Trinity’s Unity and this Unity’s Trinity. We want to highlight the depth and breadth of the divine love that underpins all existence. Through this Trinitarian lens, believers are able to comprehend more fully the nature of God and the profound implications of the divine invitation to share in the life of the Trinity. In brief, the kingdom of God is about God and only God, it just turns out that this ambiguous term “God” also comes with a personal touch; so, it is these persons and only these persons who are this God. As we’ll see when we go in depth on the analysis of John chapter 20 this ambiguous term is highlighted by the author of John in through the mouth of Jesus. It is the Spirit who causes the truth to be clarified through the lips of the apostle Thomas asked of the author recollects. The relational origins are not discrete, nor reducible, but certainly have an origin and personal touch to them. Such a revelation can be caused in one to see a connection of Persons through and through.
3. Unity in Diversity within the Trinity:
– Ephesians 4:4-6; John 17:21-23; Colossians 1:15-17; Revelation 1:4-5: These scriptures highlight the unity in diversity within the Trinity, where distinct personhood and relational expressions contribute to the essence of divine relationality.
Biblical Reflection on the Kingdom of God:
1. Parables of the Kingdom:
– Matthew 13:31-32; 13:33; 13:44; 13:45-46; 13:47-50; 22:2: Illustrate the Kingdom’s dynamic nature, echoing the relational dynamics within the Trinity.
2. The Kingdom’s Presence and Nature:
– Luke 17:20-21; John 18:36; Romans 14:17-18; Galatians 5:22-23: Emphasize the Kingdom’s presence among us, resonating with divine relationality.
3. Trinitarian Mission and Blessing:
– Matthew 28:19; 2 Corinthians 13:14; Ephesians 1:13-14; 1 Peter 1:2; Acts 5:3-4; Romans 8:14; 1 Corinthians 12:4-11: Stress the Trinitarian nature of divine mission and blessing.
4. Trinitarian Identity and Work:
– Matthew 3:16-17; Acts 1:8; John 16:13; Romans 8:26-27; Hebrews 1:8; Philippians 2:5-7; 1 Corinthians 12:4-6; Ephesians 2:22; John 3:5-8: These verses collectively underscore the Trinity’s unity-in-diversity and relational dynamics.
Ok, enough groundwork, let’s do some exegesis.
Trinitarian Dynamics and the Kingdom of God
The Kingdom of God, as portrayed in the Christian Scriptures, is more than a mere realm or a distant promise; it’s the dynamic manifestation of the Trinity’s relational nature. Through Christ’s unique mode of communication in the New Testament, which employs metaphors, miracles, and profound teachings, His dual nature as both God and Man is exemplified. This approach, characterized by its relational dynamics, intricately mirrors the essence of the Trinity’s consubstantiality. Each episode, from Jesus as the vine to His directive in the Great Commission, sheds light on the interconnections and individualities within the Trinity.
The Kingdom of God thus emerges as a tangible embodiment of this divine relationality. It is not just an abstract concept but a living, active revelation of the Triune God within the world. This revelation is evident in how the unity and distinction within the Godhead find expression in the lives of believers and the Church’s functions. The Kingdom, therefore, transcends a mere theological concept; it represents the ongoing, active unveiling of the Trinitarian God, signifying a unity-in-diversity that lies at the core of God’s nature.
Consequently, the Kingdom of God, as unfolded in Scripture, articulates the relational, dynamic, and consubstantial character of the Trinity. It invites us into a deeper engagement with the divine life, encouraging us to participate more fully in the mysteries of the Trinitarian existence. This participation opens up avenues for understanding and experiencing the profound depths of the divine relationship that the Trinity embodies, beckoning us into the heart of God’s eternal Kingdom. Let’s visit one last set of examples tying all these lessons and texts together.
The Challenge of Christ’s language and Kingdom
In Matthew’s depiction of Jesus’ crucifixion, a unique depth is evident, particularly in the latter part of chapter 27. This depth is more mystical and eschatological than the account in Mark. Here, Jesus is shown quoting Psalms in Aramaic, his native language, breaking through the Greek of the written text. He cries out, “Eli, Eli, lema sabachthani?” which the bystanders misunderstand, thinking he is calling for Elijah to perform a miracle. Unlike Mark, Matthew’s narrative is more complex, with an eschatological twist where the crucifixion and the resurrection intersect. Specifically, in verses 53-54, we see a depiction of the dead rising after Jesus’ resurrection, and the centurion’s realization, “Truly this man was God’s Son!”
Matthew’s gospel demonstrates Jesus’ enigmatic communication style, where clarity is veiled and only accessible to those intended by Jesus. The narrative sequence is not straightforward, languages shift, characters interpret events differently, and Jesus’ words are ambiguous. For instance, his utterance in Aramaic, set within a Greek text, signifies more than the apparent English translation of abandonment. If the phrase merely meant “My God, My God, why have you forsaken me?”, it would not have been misunderstood as a call for Elijah. Instead, the only character who understands Jesus correctly acknowledges his divine sonship, not a claim of abandonment by God. This complexity beautifully captures the irrationality of the crucifixion event.
This style of disorienting narrative in Matthew 27 is reflective of Jesus’ typical communication style, which is intentionally enigmatic and challenging. His parables, such as those in Matthew 13, use familiar scenarios with underlying meanings that are not immediately apparent. His responses, like the one to the Pharisees and Sadducees seeking a sign in Matthew 16:1-4, are indirect and confounding. His apocalyptic sayings, such as the discussion of the end times in Matthew 24:36, are cryptic, and his hyperbolic statements, like the camel and the eye of the needle in Matthew 19:24, defy rational interpretation. Even the Beatitudes in Matthew 5:3-12 challenge societal norms with their counterintuitive messages.
In essence, Jesus’ communication in Matthew’s Gospel is designed not just to inform but to provoke thought and reflection, leading to a re-examination of spiritual understanding. This style underlines the Kingdom of God, revealed through enigmatic and indirect communication. Misinterpreting Jesus’ words by reading them naively or literally can lead to missing the embedded Trinitarian message.
A similar pattern is seen in other Gospels, such as John. For example, in John 20:16-18, Jesus speaks to Mary Magdalene, telling her he is ascending to “my Father and your Father, to my God and your God.” At first glance, this might seem to imply Jesus is not divine, but this interpretation would be as mistaken as the crowd’s literal understanding of his cry on the cross in Matthew. In John, as in Matthew, Jesus’ language remains characteristically enigmatic, underscoring the Kingdom of God as his reign. Mary Magdalene’s recognition of Jesus as “Lord” despite the seemingly naive message (in English) highlights the necessity of discerning the deeper meaning in Jesus’ words. For example, his reference to his “brothers” is not biological, and the gospel writer emphasizes the importance of understanding the nuanced message conveyed by the messenger—in this case, Mary Magdalene.
This enigmatic method of communication is central to understanding the Kingdom of God as presented in Matthew and here in John too. Jesus’ words and actions invite a deeper engagement beyond a literal or naive interpretation. This is echoed in Jesus’ conversation with Mary Magdalene post-resurrection carries profound implications. His reference to ascending to “my Father and your Father, to my God and your God” is not a denial of his divinity but an invitation into the mystery of the Trinity. It’s a demonstration of the Kingdom of God, where Jesus is acknowledged as Lord. This ascension and lordship language, when interpreted through a Trinitarian lens, reveals Jesus not as a subordinate figure but as an integral part of the divine, ruling in a kingdom that transcends earthly understanding. Without this Trinitarian context, one might miss the full significance of Jesus as the leader, Lord, and Logos. The theological and liturgical teachings of the apostolic tradition, which preserved, and made these texts as we know them, have deepened this understanding, emphasizing the Trinitarian essence of these texts and the profound mystery they contain.
In John 20:16-28, Jesus’ ascent to “my Father & your Father” affirms His divinity and invites us into the Trinity’s mysterious Kingdom. This isn’t just establishing His Kingdom but also a call for disciples to join. #TrinitarianPerspective #Theology #KingdomOfGod
The theology and language of the Kingdom of God is inherently Trinitarian, there’s no doubt about it. The gospel of John’s two most poignant examples of this are in the 20th chapter of the author’s book.
1. John 20:17: Jesus’ words, “ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν” (“I am ascending to my Father and your Father, and to my God and your God”), reveal a shared divine relationship, suggesting an inclusive yet somewhat elusive connection. This statement establishes a link to the Father, suggesting an inclusive relationship with the divine. However, Jesus keeps his ambiguous wording style, even after his resurrection. His hard to understand style, ironically, is a marker of his miraculous presence. The author here highlighting a continuity between the Lord before, and after his death. This is no aberration, but this is truly the risen Christ.
2. John 20:28: Thomas’ declaration, “ὁ κύριός μου καὶ ὁ θεός μου” (“My Lord and my God”), resolves any ambiguity, confirming Jesus as both Lord and God. This transition from Jesus’ suggestive words to Thomas’ unequivocal acknowledgment accentuates the Trinitarian essence of Jesus’ divine identity.
The inclusion of these statements in John’s narrative is significant. The semantic nuances in John 20, from the specific Greek terms used to the portrayal of eschatological fulfillment, imply a juxtaposition of two statements that collectively convey a deeper meaning. To exaggerate and illustrate this sense in the Greek, I read it, let me give you a logically possible translation:
A. I am ascending to the Father of mine and Father of yours, and to god of mine and god of yours.
B. THE Lord of mine and THE God of mine.
David Bentley Hart’s translation of the New Testament, particularly his notes on John 20, resonates with this interpretation. Hart suggests that Thomas’ clear affirmation is an eschatological climax, echoing the profound sense of unity in the Greek text. This perspective aligns with the understanding of the Kingdom of God as a culmination of divine revelation and Trinitarian unity with the kingdom of God language, whose revelation is in the clarifying remarks of the apostle.
Thomas got it right: whatever it means to be his God definitively, Jesus is sufficient, both as true Man, in his Lordship, and true God in his Sonship.
Conclusion
This exploration into the nature of the Trinity, particularly through the lens of consubstantiality and relational dynamics, illuminates our understanding of the Kingdom of God. The Kingdom is not just a realm or a future promise; it’s a living manifestation of the Trinity’s dynamic relationality. As we’ve seen through Christ’s communication in the New Testament—utilizing metaphors, miracles, and profound teachings—His nature as both God and Man exemplifies this relational dynamic. Each of the highlighted examples, from the metaphor of the vine and branches to the Great Commission, reveals aspects of the Trinity’s consubstantiality and relational essence. Similarly, the Kingdom of God is a reflection of this divine reality. It’s where the relational nature of the Trinity becomes tangible and accessible, where the unity and distinction within the Godhead are mirrored in the lives of believers and the workings of the Church. In this light, the Kingdom of God is more than a concept; it is the active, ongoing revelation of the Trinitarian God in the world, a testament to the unity-in-diversity that characterizes the very heart of God’s nature. Christ is alive, Lord and my God! Thus, the Kingdom of God, as presented in Scripture, becomes a profound expression of the relational, dynamic, and consubstantial nature of the Trinity, inviting us into a deeper participation in the divine life.
