The Kingdom of God is the “already/not yet” Kingdom. It has “already” come in Christ, breaking into the fallen kingdom of the world, and yet will come in fullness only when Christ returns. In that sense, it is “not yet.” So we live out of the Kingdom now, but we will not live fully in it until the King ushers it in in fullness.

Professor David Briones got at this “already/not yet” reality nicely when he wrote:

According to Scripture, believers are

• • alreadyadopted in Christ (Romans 8:15), but not yet adopted (Romans 8:23);
  • alreadyredeemed in Christ (Ephesians 1:7), but not yet redeemed (Ephesians 4:30);
  • alreadysanctified in Christ (1 Corinthians 1:2), but not yet sanctified (1 Thessalonians 5:23–24);
  • alreadysaved in Christ (Ephesians 2:8), but not yet saved (Romans 5:9);
  • alreadyraised with Christ (Ephesians 2:6), but not yet raised (1 Corinthians 15:52).

We live in a theological tension…Underlying this theological tension is a theological structure: the already–not yet framework. It is, according to Cullmann, “the silent presupposition that lies behind all that [the New Testament] says.” The New Testament authors thought, wrote, and lived through the grid of this biblical framework or mindset. It determined the way they spoke about God’s dealings in this world in light of the world to come.

If we don’t understand this mindset, the theological tension we live in will become a theological disaster. We will inevitably misread Scripture. And if we misread Scripture, we will live misled lives.[1]

I believe this is very well said and very true! We most hold to an “already/not yet” mindset. We previously considered the “already” mindset when we considered the strange customs of the Kingdom. Let us now consider the “not yet” dynamic and how Jesus spoke of the Kingdom as not having arrived in fullness yet.

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Matthew 27

²⁴ So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” ²⁵ And all the people answered, “His blood be on us and on our children!” ²⁶ Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified. ²⁷ Then the soldiers of the governor took Jesus into the governor’s headquarters, and they gathered the whole battalion before him. ²⁸ And they stripped him and put a scarlet robe on him, ²⁹ and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” ³⁰ And they spit on him and took the reed and struck him on the head. ³¹ And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him.

In an article in Nature, authors Lee and Schwartz argue that the act of physically washing one’s hands seems to have psychological effects on human beings. They write:

Hand washing removes more than dirt—it also removes the guilt of past misdeeds, weakens the urge to engage in compensatory behavior, and attenuates the impact of disgust on moral judgment. These findings are usually conceptualized in terms of a purity-morality metaphor that links physical and moral cleanliness; however, they may also reflect that washing more generally removes traces of the past by metaphorically wiping the slate clean. If so, washing one’s hands may lessen the influence of past behaviors that have no moral implications at all.

They continue:

…the psychological impact of physical cleansing extends beyond the moral domain. Much as washing can cleanse us from traces of past immoral behavior, it can also cleanse us from traces of past decisions, reducing the need to justify them. This observation is not captured by the purity-morality metaphor and highlights the need for a better understanding of the processes that mediate the psychological impact of physical cleansing. To further constrain the range of plausible candidate explanations, future research may test whether the observed “clean slate” effect is limited to past acts that may threaten one’s self-view (e.g., moral transgressions and potentially poor choices) or also extends to past behaviors with positive implications.[1]

Well, that is most interesting! Even so, be that what it may, physical washings cannot remove the stain sin. And yet, symbols are powerful, and they can be used for good or ill.

Our text is filled with symbols, one futile, one pernicious, but both corrected by the higher realities of the Kingdom to which they unwittingly point.

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In a very interesting article entitled “Strange Cultural Traditions Around the World,” Rebecca Pittore points out the oddest of the odd customs of the various peoples of the world. For instance:

At age 13, the boys of the Satere Mawe Tribe become men but must prove their worth through the initiation ceremony. The boys head off into the jungle to harvest the angry bullet ants. One sting from the inch-long ant is said to be 30-times more painful than a bee sting, or about as painful as a gunshot, giving them their name. Back in the village, the chief elder intoxicates the ants in an herbal mixture, knocking them out just long enough to weave them into a special pair of gloves, with the stingers pointing inwards. When the ants wake up, the ceremony begins. The boys show courage by placing their hands in the gloves for 10 minutes each while being led in a traditional dance. The ceremony repeats 19 more times before the young boys can call themselves men. According to the Satere Mawe traditions, the bullet ant initiation prepares them for the pain of adulthood and how to manage pain without showing weakness.

Or this:

[The El Colacho] tradition in Castrillo de Murcia, in the north of Spain, has its origins in pagan rituals and has been a local tradition since the 17th century. As a way to cleanse a new baby’s soul, the tradition is commonly known as ‘baby jumping’. Every year, on the Sunday after the Feast of Corpus Christi, the event, which is now a mix of both pagan and Catholic traditions, begins with a procession through town and at the end of the walk, babies born in the previous year are laid on a mat. Men dressed as the devil run between and jump over the babies. Next, the leaders of the Catholic Church in the Burgos Region cleanse them with holy water.[1]

My goodness! There are lots of strange customs in the kingdoms of the world, customs that make outside observers ask, “Why would they do that?”

But there is another Kingdom with its own odd customs by which the world is confused. I am speaking of the Kingdom of God.

This Kingdom is the “already/not yet” Kingdom; the Kingdom that has come in Jesus yet is coming with the coming of Jesus.

What we want to do is consider the “already” aspect of the Kingdom of God. How does its arrival in Jesus and our entry into it through Jesus affect us here and now, right where we are? What does this Kingdom look like in our lives? What are our strange customs?

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Matthew 27

¹⁵ Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. ¹⁶ And they had then a notorious prisoner called Barabbas. ¹⁷ So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?” ¹⁸ For he knew that it was out of envy that they had delivered him up. ¹⁹ Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.” ²⁰ Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. ²¹ The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” ²² Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” ²³ And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!”

Gayook Wong wrote an interesting article at Psychology Today entitled “The Psychology of Mob Mentality.” In it, she spelled out a number of causes for the mentality that can take over mobs. These are:

• Deindividuation—when people are part of a group, they experience a loss of self-awareness.
• Identity—when people are part of a group, they can lose their sense of individual identity.
• Emotions—being part of a group can lead to heightened emotional states, be that excitement, anger, hostility, etc.
• Acceptability—behaviors that are usually seen as unacceptable become acceptable when others in a group are seen carrying them out.
• Anonymity—people feel anonymous within a large group, which reduces their sense of responsibility and accountability.
• Diffusion of responsibility—being part of a group creates the perception that violent or unacceptable behavior is not a personal responsibility but a group one.
• The larger the group or crowd, the more likely there will be deindividuation and diffusion of responsibility.[1]

All of this is both fascinating and helpful. And, undoubtedly, these dynamics played a huge role in the mob’s clamoring for Jesus’ crucifixion in Matthew 27. And yet, in this case, there was another dynamic at play: the spiritual dynamic. Let us be clear: The devil was working in this mob frenzy. And yet, God will use even this for the fulfillment of His great plan for salvation.

Let us consider the major characters in this drama, and the roles that they play!

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Ever heard the wheelbarrow joke? It is an oldie but a goodie and one that circulates every so often. There are lots of good versions but here is the version I heard:

In a Russian factory back in the Soviet Union days a factory worker got in the exit line at the end of the day pushing a wheelbarrow. When he reached the gate, the guard looked in and saw nothing but sawdust and wood shavings. “What do you have in there, Petrov?” he asked. “Nothing, sir. It is just sawdust and wood shavings.” The guard took his baton and poked around in the sawdust before staring suspiciously at Petrov and then letting him go.

This happened again the next week with the same result. Just sawdust and wood shavings. There was nothing else in the wheelbarrow.

The guard was suspicious but what could he do. Petrov was not smuggling anything out. Week after week after week this happened. Finally, at the end of the year, the guard held Petrov and his wheelbarrow back after the other workers had departed.

“Petrov,” he said, “I have known you for a long time. And I know you are stealing something. But every week it is the same thing: sawdust and wood shavings. Listen: I am retiring. This is my last day. I like you. I will not report you or turn you in. But I have got to know: What are you stealing?”

Petrov smiled, paused, then looked around. He leaned in close to the guard and said, “Wheelbarrows, my friend. Wheelbarrows.”

A classic! I love that joke!

The joke, of course, is that the answer was right under the guard’s nose the whole time, and he missed it! It happens. In fact, it happened to the Pharisees in Luke 17 as Jesus revealed in His answer to their question about the Kingdom.

²⁰ Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, ²¹ nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.”

This is a powerful and, as we will see, controversial text.

We said earlier that the Kingdom of God is the “already/not yet” Kingdom, as it has been famously put. The Kingdom has already broken into the world in Jesus but it has not yet come in fullness. So it is here, but it is coming. And in our text, Jesus is highlighting the “already” nature of the Kingdom, the fact that it has arrived in Jesus here and now, even as we wait for it to arrive in fullness and unveiled glory and power.

Let us consider what Jesus is saying here about the already Kingdom.

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Here is an article that reads like something out of an Indiana Jones movie!

It was Jan. 27, 1492, when workers at work in the basilica of Santa Croce in Gerusalemme, which was undergoing major renovations at the time, discovered, behind a brick, a lead casket, closed by three wax seals, and on which was written Ecce lignum crucis, “Behold the wood of the cross.” Inside the casket was the Titulus Crucis. The first to report the news of the discovery of the “arcula plumbea” that preserved the Titulus Crucis was a chronicler of the time, Leonardo di Sar zana (or Leonardo Sarzanese), who a few days later, on February 4, wrote a letter in Latin to a learned correspondent of his, Jacopo Gherardi known as “il Volaterrano” (the missive is preserved in the Vatican Library, in a codex, the Vatican Codex 3912, which collects a number of letters sent to Volaterrano): “there is no doubt, reverend father,” the letter reads, “that this piece of wood is a part of that most sacred wood on which our Savior was hung, fixed with nails, and are truly the titles of his gallows, of which the evangelists testify.”[1]

Wow! That is a fascinating thought, is it not, that we might possess the actual sign that hung over Jesus on the cross? But is this authentic? Do we have the actual inscription? While the titulus crucis certainly has its champions, the evidence would appear to point elsewhere: That it dates somewhere from the 10^th to the 12^th century. So, sadly, likely not! Such is the way of relics!

And yet, this much is true: There was a sign hung above the head of Jesus on the cross and it did proclaim Jesus as King. In fact, the fact of the inscription on the cross belongs to a group of facts that is actually mentioned in all four gospels: in Matthew 27:37, Mark 15:26, Luke 23:38, and in John 19:19.

It would be quite a find to find that sign, but would you like to know what would be even better? Even better than finding the sign that says “Jesus is King” would be you and me becoming the sign that says “Jesus is King.” And, in fact, we are called to do this very thing: To be living advertisements for King Jesus, to point the world to Him through our words and our actions.

Church, Jesus is King! No consideration of the Kingdom of God can proceed without a close consideration of Jesus as King!

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Matthew 27

¹¹ Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” ¹² But when he was accused by the chief priests and elders, he gave no answer. ¹³ Then Pilate said to him, “Do you not hear how many things they testify against you?” ¹⁴ But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.

There is an interesting article at News Nation Now entitled “‘Muzzle him like Hannibal Lecter’: ‘Banfield’ on Waukesha suspect.” It is about the unruly behavior a defendant named Darrell Brooks, Jr. who was representing himself in a Waukesha County courtroom on “77 charges, including six counts of first-degree intentional homicide and 61 counts of reckless endangerment, for allegedly driving his vehicle into a Nov. 21 parade.” Brooks’ dismissed his attorney and represented himself before Judge Jennifer Durow.

Representing oneself in court is unusual but allowed, based on the 6^th Amendment. The real problem with Darrell Brooks’ approach here was not that he represented himself, but how he did it. The article talks about Brooks’ “constant outbursts” in court, his occasional refusal “to recognize his own name,” and his extremely “disruptive” behavior.

“It’s what you call remarkable judicial restraint,” NewsNation’s Ashleigh Banfield, who has covered hundreds of controversial, high-profile court cases, said while discussing the case with her Friday night panel. “It has also had a lot of court watchers steaming mad that she didn’t smack him down, put him in his place, and just muzzle him like Hannibal Lecter.”

“Banfield” story editor Paula Froelich said she “can’t believe this is happening in a taxpayer-funded court.”

“This man is literally acting like a 9-year-old. The judge can’t get a word out. … I don’t know that much about the law, and I just have to ask, How is this happening? Why is he considered competent? How is this allowed to go on?”[1]

In point of fact, some judges finally do have enough of unruly defendants and have them muzzled or their mouths duct taped.

That is an amazing thought, is it not: a defendant who will not stop talking and who is so disruptive that they have to be muzzled!

What is most interesting about the trial of Jesus is that people were disturbed by the exact opposite behavior. Jesus’ silence seemed to enrage or perplex the authorities before who He was standing. Pontius Pilate seemed to be particularly confused by it. And this raises an interesting question: Why was Jesus so silent throughout His trial? When He speaks, it is brief and oftentimes enigmatic. But, mainly, He is silent. Why?

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The story of the world is the story of a King and His Kingdom. That this fact has been neglected by many evangelicals is a deep tragedy, for without a proper doctrine of the Kingdom of God we read scripture poorly, we pray poorly, we worship poorly, and we understand the gospel poorly. That Jesus is King and that He has come to proclaim the Kingdom is at the heart of the gospel itself.

We have defined the Kingdom of God in this way:

The Kingdom of God is the reign and rule of God that has broken into the fallen world definitively in Jesus, is now proclaimed by and demonstrated in the lives of God’s people, and will come in fullness and completion with the victorious coming again of Jesus.

Now we need to see how the Kingdom of God fits into the story of the world.

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Matthew 27

¹ When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death. ² And they bound him and led him away and delivered him over to Pilate the governor. ³ Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders, ⁴ saying, “I have sinned by betraying innocent blood.” They said, “What is that to us? See to it yourself.” ⁵ And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself. ⁶ But the chief priests, taking the pieces of silver, said, “It is not lawful to put them into the treasury, since it is blood money.” ⁷ So they took counsel and bought with them the potter’s field as a burial place for strangers. ⁸ Therefore that field has been called the Field of Blood to this day. ⁹ Then was fulfilled what had been spoken by the prophet Jeremiah, saying, “And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, ¹⁰ and they gave them for the potter’s field, as the Lord directed me.”

In the National Museum of Ireland there is a cross that is most interesting. On this cross we see a carving of Christ crucified along with some other carved symbols. But below the feet of Jesus there is a most fascinating and strange sight: There is a drawing of a rooster above a pot! What on earth does that mean?

In fact, the strange image of the rooster above the pot is alluding to a legend about Judas. Here is one description of it:

The story goes that Judas got home after betraying Jesus and asked his wife for a rope so that he may hang himself, as he knew that Jesus was to return from the dead on the third day.

His wife, dismissing this, drew his attention to the cock that she was cooking in a pot. She told Judas that Jesus had as much chance of returning from the dead as the cock had of coming back to life from the pot that she was cooking him in.

No sooner had she spoken the words than the cock flew out of the pot and crowed, sending Judas into despair.[1]

In these legends, the cock represents either Jesus or the resurrection of Jesus. In one rendering of it, this is the cock that crowed Peter’s denials, and he will also fly over Judas Iscariot’s body as it hangs from the rope!

All of these legends seem to be trying to say the same thing, albeit in a fanciful way: Judas could not escape his dastardly crime of betrayal just as he could not escape the resurrection of the Jesus He betrayed!

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There is a phrase in the Bible that is pervasive yet is strangely ignored in modern evangelical life. At least it is not given the attention it deserves. It is certainly not given the attention it is given in scripture. For instance, the late theologian James Leo Garrett Jr. writes of this phrase that it is used

153 times in the King James New Testament. Basileia in the divine sense is used 52 times in the Gospel of Matthew, 43 times in Luke, and 16 times in Mark, but only five times in John. It appears eight times in the Acts, 13 times in the Pauline epistles, four times in the general epistles, and five times in Revelation.

In fact, Garrett writes, the importance of this neglected phrase in

both testaments can hardly be overstated. It is a “theme” that is “central not only to the faith of Israel but also to the Gospel.” It is “the bond that binds” the two testaments “together.”[1]

What is this neglected phrase, this phrase that is so pervasive throughout scripture and so neglected in the church today? It is this: “the Kingdom of God.” In Matthew’s gospel it will be rendered “the Kingdom of Heaven,” but this is just another way of saying “the Kingdom of God.” (Matthew was being sensitive to his Jewish audience by respectfully using “Heaven” instead of “God.”)

The neglect of this doctrine is deeply unfortunate, is injurious to churches, robs our witness and preaching of its full power, and gives us a stunted vision of who Jesus is and what He has done and is doing in the world.

Our challenge is this: to return to a full, robust, healthy, biblically-informed, church-shaping, witness-empowering, God-honoring, Jesus-glorifying, life-transforming, sanctification-enhancing, worship-encouraging understanding of the Kingdom of God. Our purpose this morning is to introduce the idea and say a word about its importance. Then, over the next many weeks, we will unpack the inescapable conclusions this important doctrine presents to us.

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