Cosmic Christ, Cosmic King

Russell Moore on the cosmic scope of Christ’s redemption:

The kingship of Israel, with its Davidic line, is…presented in terms of a Spirit-anointed king charged with subduing and defeating the enemies of the people of God (1 Sam. 8:19-20). Indeed, the removal of the Israelite kingship from Saul takes place precisely because Saul refuses to destroy utterly the enemies of Yahweh (1 Samuel 15), resulting in the loss of Saul’s monarchy and the anointing of the Spirit of God, both transferred instead to the house of David (1 Sam. 16:1-3, 12-14). Indeed, as soon as David receives the anointing of oil by the prophet Samuel, he is anointed with the Spirit (1 Sam. 16:13), and immediately David as the “anointed one” leads the nation in the defeat of the Philistine attackers (1 Sam. 17:20-58), an activity that Saul recognizes as inherently kingly (1 Sam. 18:6-9). The definition of Jesus’ messianic identity as the “anointed one,” the bearer of the Spirit (Luke 4:18-19), is therefore set within this context of the anointed warrior-king.

This means that, contra dispensationalist traditionalism, there is no dichotomy between the “offer of the Kingdom” and the “forgiveness of sins,” as though the forgiveness of sins can be anything other than a Kingdom act. Instead, in the Gospel of Luke, for example, messianic salvation is defined in terms of Jesus’ promised Davidic kingship (1:32-33); the forgiveness of sins (1:50, 72, 77); the defeat of all enemies (1:51, 71); the crushing of political pretenders-to-the-throne (1:52); the provision of material blessings (1:53); the covenant restoration of national promises to Israel (1:54-55); the redemption of the Gentile nations (1:79; 2:32); and the monarchial anointing of the Spirit (4:18). In Jesus of Nazareth, therefore, salvation is a Kingdom activity whereby the Second Adam, the Son of David, displays His anointing by God and His faithful obedience to His mandate as King by protecting the created order, crushing the head of the ultimate enemy of the Kingdom, the Serpent (Gen. 3:15; Rom. 16:20; Rev. 12:9). The dispensing of the Spirit on those united to Him in faith is possible only because of union with the messianic King who is declared to be the Son of God (Gal. 4:4-7). It is this Christocentric focus of salvation that ties the salvation of human beings to the motif of the Kingdom of God and to the broader aspects of cosmic salvation. The defeat of Satan by the man Christ Jesus is pictured by the apostle John as the establishment of the Kingdom (Rev. 12:10; also John 12:31; Col. 2:15; Heb. 2:14-15; 1 John 3:8). The cosmic extent of salvation is seen as the Second Adam offers up to the Father a created order in which He has subdued every enemy (1 Cor. 15:24-26), and there is nothing unclean in the garden over which He rules (Rev. 21:1-8). Thus, salvation is portrayed in the New Testament as more than simply the salvation of so many individual souls. Redemption is the transfer from the satanic kingdom to the eschatological Kingdom that God the Father has prepared for His Messiah (Col. 1:13), a transfer that is by definition a violent act of subduing “the god of this age” (2 Cor. 4:3-4, NIV) or “the prince of the power of the air” (Eph. 2:1-7).”

– Russell Moore, The Kingdom of Christ: The New Evangelical Perspective

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Posted on April 26, 2012, in Jesus Christ, Kingdom of God, Russell Moore, The Gospel and tagged , , , . Bookmark the permalink. Leave a comment.

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