The Loftier Realm of God’s Kingdom
“For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit” (Romans 14:17, ESV).
“For” [γάρ] introduces an extension of the explanation of why Christian love shown toward one another is so crucial. Elevating the discussion to a higher realm, “the real concerns are not externals such as diet but the spiritual realities motivating life and shaping conduct.”1 While this is the lone reference in Romans to “the kingdom of God” [ἡ βασιλεία τοῦ θεοῦ], it is an integral part of the gospel message Paul has been propagating.2 As a matter of fact, in Rome itself (cf. 1:13-15) he goes on to preach “the kingdom of God, persuading them concerning Jesus,” spending two whole years “proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ …” (Acts 28:23, 31). For Paul, God’s kingdom is a present reality (as affirmed here) with future expectations.3
The sovereign reign of God in the lives of his people through the lordship of Jesus Christ is characterized by “righteousness,” “peace,” and “joy in the Holy Spirit.” The basic concept of “righteousness” [δικαιοσύνη]4 begins with “the righteousness of God” (1:17; 3:5, 21, 22, 25, 26; 10:3),5 i.e., his personal righteousness that justifies sinners (through Christ) and places them in right standing before his eyes (cf. 1:17), calling for and enabling righteous living (cf. 6:11-19; 8:12-13). The experience of “peace” [εἰρήνη]6 begins with God (cf. 5:1) and extends to relationships within the body of Christ and beyond (cf. v. 19). Although the term “joy” [χαρά] (cf. 15:13, 32) appears comparatively less in Paul’s writings, his more common use of the verbal “rejoice” [χαίρω] (cf. 12:12, 15; 16:19) and cognate “grace” [χάρις] shows that for Paul, “Christianity was the religion of joy as much as the religion of grace.”7
To appreciate the concept of “joy in the Holy Spirit,” it is helpful to observe not only Paul’s pneumatology (particularly in Romans),8 but how he consistently employs the locative sense of the preposition “in” [ἐν] and recognizes the interworking of the triune Godhead. As he has already established:
Therefore, since we have been justified by faith, we have peace [εἰρήνη] with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace [χάρις] in [ἐν] which we stand, and we rejoice [καυχάομαι]9 in hope of the glory of God. Not only that, but we rejoice [καυχάομαι] in [ἐν] our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into [ἐν] our hearts through the Holy Spirit who has been given to us ….. we also rejoice [καυχάομαι] in [ἐν] God through our Lord Jesus Christ, through whom we have now received reconciliation (5:1-5, 11).
The unbreakable interconnectivity of God, Jesus Christ, and the Holy Spirit is understood, none of whom is isolated or absent. Paul later prays, “May the God of hope fill you with all joy [χαρά] and peace [εἰρήνη] in believing, so that by [ἐν, ‘in’] the power [δύναμις] of the Holy Spirit you may abound in hope” (15:13). Yet the instrumentality of the Spirit-inspired revelation of God is not excluded, as Paul goes on to describe his ministry “in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by [ἐν, ‘in’] the Holy Spirit” (15:16).
From the beginning of the letter Paul has maintained the centrality of the gospel message and its proclamation and acceptance. “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in [ἐν] the holy Scriptures, concerning his Son …” (1:1-3a); “For God is my witness, whom I serve with [ἐν, ‘in’] my spirit [πνεῦμα] in [ἐν] the gospel of his Son …” (1:9); “So I am eager to preach the gospel to you also who are in Rome. For I am not ashamed of the gospel, for it is the power [δύναμις] of God for salvation …. For in [ἐν] it the righteousness [δικαιοσύνη] of God is revealed …” (1:15-17a).10
The divine plan works only if we are “in” [ἐν] Christ the Lord (3:24; 6:3, 11, 23; 8:1-2, 39; 12:5; 15:17; 16:2, 3, 7, 8, 9, 10, 11, 12, 13, 22), synonymous with “in” [ἐν] the Spirit (7:6; 8:9; 9:1; 14:17). We are sanctified (set apart) as we venture along this loftier spiritual plane,11 and dwelling within our “spirit” [πνεῦμα] or “heart” [καρδία] is Christ (8:9b-10), the Spirit of God (5:5; 8:9a, 11), and the word of God (10:8, 9), not functioning independently but in perfect harmony.12 Collectively “in” [ἐν] one body (12:4) we move forward “in” [ἐν] newness of life (6:4) and serve (as slaves) “in” [ἐν] newness of spirit (7:6), the only way true joy can be realized.13 In fact, for those of us who are “in Christ” and “of Christ,” joy is an accompanying fruit of the S/spirit as we obey the truth, free from restrictive ordinances of the past, and serve (as slaves) one another (Gal. 5:6, 7, 10, 13, 22, 24).
Pursuing Peace and Edification
“Whoever thus serves Christ is acceptable to God and approved by men. So then let us pursue what makes for peace and for mutual upbuilding” (Romans 14:18-19).
“For” [γάρ] (untranslated in the ESV), as further explanation, “the one” [ὁ] consistently “serving (as a slave)” [δουλεύων]14 the Christ “thus” (ESV)—“in this way” [ἐν τούτῳ] (NASB, NIV) or “in these things” [ἐν τούτοις] (N/KJV)—is “acceptable” or “well-pleasing” [εὐάρεστος] to God (cf. 12:1-2),15 and “approved” [δόκιμος] (cf. 16:10)16 by “men” (people) in general [τοῖς ἀνθρώποις], opposite of the negative reaction of v. 16.
Whether eating or abstaining, in God’s kingdom both parties can faithfully serve Christ. But this is not possible while unduly judging, despising, grieving, or destroying a fellow-servant, or failing to walk in love, or neglecting to live in righteousness, peace, and joy as expected of all who comprise the Lord’s spiritual family. Accordingly, one is in good standing, in favor with God and men (cf. 12:17),17 “who serves Christ by being righteous and conciliatory and charitable towards others …”18
We should, therefore, be actively and persistently (present tense) “pursuing” [διώκωμεν] (cf. 9:30, 31; 12:13)19 the things [τά] of “peace” [τῆς εἰρήνης], as noted in v. 17 and repeatedly highlighted throughout the letter.20 Also the things [τά] of “upbuilding” [οἰκοδομῆς] (cf. 15:2) “unto one another” [εἰς ἀλλήλους], a building-construction metaphor descriptive of God’s purpose for the mutual edification and strengthening of his church.21 Apparently this is possible even when strong opinions are not shared. “The practical rule implied here is that, when anything is morally indifferent to me, before I act on that conviction, I must ask how such action will affect the peace of the Church, and the Christian growth of others.”22
--Kevin L. Moore
Endnotes:
1 E. F. Harrison, “Romans” 149.
2 Elsewhere in Paul, see 1 Cor. 4:20; 6:9-10; 15:50; Gal. 5:21; Col. 4:11; 1 Thess. 2:12; 2 Thess. 1:5; and “the kingdom” (1 Cor. 15:24); “the kingdom of Christ and of God” (Eph. 5:5); “the kingdom of his beloved Son” (Col. 1:13); and “his [heavenly] kingdom” (2 Tim. 4:1, 18). Note also the heavenly “citizenship” (Phil. 3:20). The Galatians were warned by Paul and Barnabas of inevitable afflictions when entering “into the kingdom of God” (Acts 14:22), which, in that geographical region, consisted of the churches of Galatia (Gal. 1:2). In planting the church in Thessalonica (1 Thess. 1:1), the apostle and his coworkers proclaimed Jesus as “king” (Acts 17:7). Paul consistently taught those in Ephesus about “the kingdom of God” (Acts 19:8; 20:25), and as “fellow citizens” (Eph. 2:19) they comprised the church (Eph. 1:22; 3:10, 21; 5:23). See K. L. Moore, “Where’s the Church in the Gospel Plan of Salvation?” Moore Perspective (16 Feb. 2016), <Link>. On Paul’s use of the verbal βασιλεύω (to “reign), see Rom. 5:14, 17, 21; 6:12; 1 Cor. 4:8; 15:25; 1 Tim. 6:15; appended to the prefix σύν (“with”) in 2 Tim. 2:12.
3 Note in particular 1 Cor. 4:20; 15:23-25; Col. 1:13-14; 1 Tim. 6:13-16; 2 Tim. 4:1, 8. Reflecting the tension between “now” and “not yet,” comparable to what Jesus himself taught (e.g., Matt. 4:17, 23; 5:3, 10; 6:10; 16:28), kingdom theology is “foundational to the whole of Paul’s thought …. a fundamental component of Paul’s eschatological perspective and underlies the whole of his teaching” (L. J. Kreitzer, “Kingdom of God/Christ” in DPL 524-26).
4 The noun δικαιοσύνη (“righteousness”) occurs 57 times in Paul’s writings, 33 in Romans; the verbal δικαιόω (to “justify”) occurs 27 times in Paul, 15 in Romans. The various forms of this word group appear in the Pauline letters over a hundred times.
5 Outside of Romans, this exact phrase is found in Paul’s writings only in 1 Cor. 4:20.
6 Cf. Rom. 1:7; 2:10; 3:17; 8:6; 14:17, 19; 15:13, 33; 16:20. Paul employs this noun a total of 43 times in his letters, and the verbal εἰρηνεύω (12:18) three of its four occurrences in the NT.
7 W. G. Morrice, “Joy” in DPL 511. Paul includes the noun χαρά (“joy”) 21 times in his letters, and the verb χαίρω (“rejoice”) 29 times (not counting compound and other forms).
8 The noun πνεῦμα occurs 35 times in Romans in a variety of senses (1:4, 9; 2:29; 5:5; 7:6; 8:1, 2, 4, 5, 6, 9, 10, 11, 13, 14, 15, 16, 23, 26, 27; 9:1; 11:8; 12:11; 14:17; 15:13, 16, 19, 30). At times there seems to be a merging of allusions, as the renewed spirit of the redeemed is sealed with God’s Spirit and molded into the spirit of Christ (cf. 8:2, 9-11).
9 Rather than the sense of “boasting,” as in the Corinthian letters, the statement here is in the context of “rejoicing” [καυχάομαι] in hope, rejoicing [καυχάομαι] in sufferings, and rejoicing [καυχάομαι] in God (5:2, 3, 11).
10 See also Rom. 2:16; 10:15, 16; 11:28; 15:16, 19, 20; 16:25.
11 Note Paul’s frequent use of the adj. “spiritual” [πνευματικός] (Rom. 1:11; 7:14; 15:27; cf. 1 Cor. 2:13, 15; 3:1; 9:11; 10:3-4; 12:1; 14:1, 37; 15:44, 46; Gal. 6:1; Eph. 1:3; 5:19; 6:12; Col. 1:9; 3:16). Outside of Paul, only 1 Pet. 2:5 in the NT.
12 To be “led by the Spirit of God” (Rom. 8:14) is not a passive experience but requires actively walking according to the S/spirit [πνεῦμα] with intentionality and resolve (8:4-10; cf. 2:6-13; 6:4-22; 7:6, 25; 13:13). We are therefore led by the Spirit of God as we, who abide in Christ, are willfully compliant and faithfully following the Spirit-inspired teachings of God (1:16-17; 6:16-18).
13 Cf. John 3:27-30; 15:10-11; 16:20-24; Acts 5:41-42; 8:39; 13:52; 2 Cor. 1:24; 2:3; 6:10; 7:4; 8:2; 13:9, 11; Gal. 5:22; Phil 1:3-5, 25; 2:2, 17-18, 29; 3:1; 4:1, 4; Col. 1:11, 24; 2:5; 1 Thess. 1:6; 2:19-20; 3:9; 5:16; 2 Tim. 1:4; Philem. 7; Heb. 10:34; Jas. 1:2-3; 4:9; 1 Pet. 1:8; 4:13; 1 John 1:4; 2 John 4, 12; 3 John 3-4; Rev. 19:7.
14 Cf. Rom. 6:6; 7:6, 25; 9:12; 12:11; 16:18; note also the noun δοῦλος in 1:1; 6:16-20.
15 See also 2 Cor. 5:9-10; Eph. 5:10; Phil. 4:18; Col. 3:20; Heb. 13:21; cf. Tit. 2:9.
16 See also 1 Cor. 11:19; 2 Cor. 10:18; 13:7; 2 Tim. 2:15; Jas. 1:12.
17 Compare 1 Sam. 2:26; Prov. 3:4; Luke 2:52; 2 Cor. 8:21; Phil. 4:5; 2 Tim. 2:24; Tit. 3:2; Heb. 12:14.
18 W. Sanday and A. C. Headlam, Romans 392.
19 See also 1 Cor. 14:1; Phil. 3:12, 14; 1 Thess. 5:15; 1 Tim. 6:11; 2 Tim. 2:22; Heb. 12:14; 1 Pet. 3:11.
20 Rom. 1:7; 2:10; 3:17; 5:1; 8:6; 15:13, 33; 16:20; cf. 12:18.
21 See also 1 Cor. 3:9-11; 14:3, 5, 12, 26; 2 Cor. 10:8; 12:19; 13:10; Eph. 2:21; 4:12, 16, 29. Besides the noun οἰκοδομή, note the comparable use of the verbal οἰκοδομέω in Rom. 15:20; 1 Cor. 8:1; 10:23; 14:4, 17; 1 Thess. 5:11; cf. also 1 Pet. 2:5, 7.
22 J. Denney, “Romans” 2:706.
Related Posts: The Weak and Strong: Part 1, Part 2, Part 3
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