The Jewish Background to the Lord’s Prayer (Pt III)
15 Sep 2023
Thy Kingdom Come - Tamlich malchutcha
Every time I reflect on the Kingdom, I realise that this is arguably the most misunderstood aspect of Jesus’ teaching – yet it is critical to understanding his ministry and mission.
Sadly, the overwhelming majority of research I have seen has signally failed to encompass the range of elements that comprise the Kingdom. Many believe that the Kingdom implies being in heaven, others that it will come at some remote point in the future. Neither could be further away from what Jesus really meant!
Eltheto
We are best starting with confirming that Jesus’ words certainly express a wish or desire. In Greek the verb ‘come’ is ‘eltheto’, a tricky word that lacks an exact English equivalent. Its connotation is ‘may it be’ or ‘let it come’.
However, digging into the Hebrew spoken by Jesus that sits behind the Greek and which opens the original meaning to us, we see that the idea of a kingdom coming is alien within Hebrew grammar, structure or syntax. The Kaddish captures the closest sentiment with ‘May He cause His Kingdom to reign’. This same Hebrew word is used of Solomon when he was made king of all Israel and is firmly tied to the idea of an enduring Davidic kingdom (1 Chron 28:4-5).
This form of the Hebrew verb literally means to make someone king, which would infer Jesus saying, ‘May you continue to establish your kingdom’. The addition of ‘in heaven and earth’ then serves to set out the realm of this rule, and in doing so literally sets no limits. God’s reigning and ruling is boundless.
The Kaddish captures the closest sentiment with ‘May He cause His Kingdom to reign’.
This statement sets out God establishing His reign, and again the Hebrew helps us because it is a language that majors on the type of action rather than to a sense of timing. So we are reading of God’s eternal kingship as a dynamic force being realised in the doing of His will. With wording in the imperfect sense, we have the idea of an incomplete action that is in the process of taking place.
This is a concept we see set down in the growth parables of Jesus, where the Kingdom is described as a work in progress, with the focus being on the person who is ruling. The King is the Kingdom and the King reigns. Jesus demonstrates this sense of the King in the act of ruling over and over again.
Now and eternally
In Luke 11:20 and Matthew 12:28, Jesus says, ‘But if it is by the finger of God that I cast demons out then the Kingdom of God has come upon you’. The Kingdom is present at that very moment. This passage contains a very clear allusion to Israel’s redemption because it references the two occasions ‘the finger of God’ appears in Hebrew scripture. In Exodus 8:19, Pharaoh’s magicians recognise they cannot replicate the fourth plague and they ascribe it to the finger of God. So, in effect, Jesus is saying ‘if pagan magicians can recognise God at work, why on earth can’t you?'
In effect, Jesus is saying ‘if pagan magicians can recognise God at work, why on earth can’t you?'
The second reference is Exodus 31:18, where God gives Moses two tables of stone written by the finger of God – quite explicitly the Spirit of God. Actually, the very first occurrence of this Kingdom concept comes in Exodus, as part of Moses’ ‘Song of the Sea’. In chapter 15 he proclaims in triumph ‘The Lord reigns forever and ever’ (v. 18). What is fascinating here is that if you read this in the Septuagint, the Greek verb ‘basileuon’ is used; this is a present participle – giving a clear indication that the sentiment is in the present.
Similarly, Aramaic translations reflect the sense of God reigning now and eternally. When you think about it, this is about the Lord establishing His Kingdom through the redemption of His people. The Egyptian forces have been destroyed, the people of Israel, God’s people, redeemed from slavery – and all through the mighty miracles of God. The Kingdom is realised in the salvation of the people being reigned over. This kingdom is not about time, it is about intentional action amongst the people of the Kingdom.
The Kingdom is here
As Michael Heiser demonstrated in ‘Reversing Hermon’, Jesus’ ministry was overwhelmingly Kingdom focused, rolling back the actions of the fallen angels and their offspring. This Kingdom work was also continued by the disciples, during both Jesus’ lifetime and in the Resurrection world. Again, investigating the Greek word involved, ‘engiken’ is used for ‘at hand’. In the perfect indicative form, it is best understood as a completed action. Literally, The Kingdom of God is here. The Septuagint uses ‘engiken’ for the Hebrew, which literally means ‘come near’ or ‘arrived’.
The concept of God’s Kingdom is ubiquitous in Jewish thought and its use in rabbinic literature is foundational to the manner of its use within the Gospels.
The concept of God’s Kingdom is ubiquitous in Jewish thought and its use in rabbinic literature is foundational to the manner of its use within the Gospels. A famous Hebrew blessing which was pronounced in the Temple on the Day of Atonement gives great insight into Jesus’ use of the term. Professor Shmuel Safrai described its use in this way. “On the Day of Atonement, the high Priest would pronounce the Tetragrammaton, God’s Holiest name. As he did so worshippers would fall on their faces and declare ‘His honourable name is blessed, and His Kingdom is forever and ever’”.
The Sh’ma’
In this very declaration we see the Kingdom is present as God reigns over His redeemed people. God is reigning in the redemption of His people. There is a famous Mishnaic passage that links the ‘yoke of the Kingdom of Heaven' to Israel’s ancient prayer – ‘The Sh’ma’ – ‘Hear O Israel’ (Deut 6:4). This prayer would have been the bedrock of Jesus’ daily prayers and is central to Jewish liturgy. Rabbi Joshua ben Korcha declared that simply saying The Sh’ma received the ‘yoke of the Kingdom’.
In The Sh’ma we are acknowledging the fact that there is one true God, and the act of declaration is a first step of obedience to Him. There is a direct lingual link in this. The Hebrew for Kingdom – ‘malchut’ is a verbal noun based on ‘malach’, the word for ruling and reigning. The same Mem Lamed Chet root is present in both words.
Forever and ever
Of course, the use of ‘Heaven’, in ‘Kingdom of Heaven’ is a direct allusion to God because ‘Heaven’ or ‘shamayim’ is used as an evasive synonym for ‘God’. This substitution was already in place from the earliest days of the exile as Jewish sages sought to understand why the exile had happened and found a reason in Exodus 3.
Jewish sages sought to understand why the exile had happened and found a reason in Exodus Chapter 3.
When the Lord says ‘this is my name forever and ever’, the Hebrew for ‘forever’ is normally ‘le’olam – Lamed, Yod, Lamed, Mem. However, in Exodus 3:15 it is written Lamed, Mem or ‘lelem’. It is permissible to articulate this as ‘forever’, but it can also be articulated as ‘hidden’. The sages said ‘Aha, the Holy Name must be hidden’ and introduced the use of evasive synonyms such as ‘Heaven’ (HaShamayim), The Name (HaShem), The Power (Ha’Gevurah) etc.
Giving Torah
In Jewish literature the Kingdom of Heaven is frequently associated with giving Torah at Sinai, where the Children of Israel received God’s Word with joy. An early midrash, Mekilta, includes a rolling commentary on Exodus, and within that contains a parable that gives great insight into Jesus’ Kingdom teaching. This parable is drawn from the giving of the Ten Words and says this:
They told a parable. To what may this matter be compared? To one who came to a province. He said to the people, “May I reign over you?” They said, “You have done nothing good for us that we should accept your reign!” What did he do? He built them a wall and brought them water. He fought battles for them, then he said, “May I reign over you?” They responded quickly, “Yes, yes!” So it was with the Eternal in Egypt. He redeemed Israel, parted the sea for them, brought them manna, provided a well, sent quail. He fought the battle with Amalek for them. Then he said, “May I reign over you?” The people replied ”Yes, yes!” “Yes”; the Rabbi said, this shows the quality of Israel. When they stood before Mt Sinai to receive Torah, they all determined in their hearts to receive the Kingdom of Heaven with joy.
This parable is a vivid insight into the hand-in-glove relationship of God’s redemption and God’s reigning. Receiving Torah with joy brings to mind a bride on the wedding day, overcome by love in order to love, honour and obey, and in the obedience accepting the husband’s rule and authority.
Realising the Kingdom
At the heart of Jesus’ own Kingdom teaching was a call to repent. It was an essential element of His Kingdom proclamation. But, equally essential, was the dynamic acts of healing and deliverance, which along with His teaching manifested the realisation of the Kingdom of Heaven.
The people who accept the King’s reign are citizens of the Kingdom.
This was the pattern of the early Church as well. All the disciples were active members of the Kingdom of Heaven, as Jesus detailed in Matthew 5:3. Blessed, how happy – ‘Ashrei aniye ruach ki mahem malchut shamayim’ – are the poor in spirit, the Kingdom is comprised of such as these. Nothing to do with owning the Kingdom, simply a declaration that there is joy in taking on the yoke of the Kingdom. The people who accept the King’s reign are citizens of the Kingdom. Jesus’ disciples have humbly accepted God’s authority and are active members of the Kingdom.
These words in the prayer ‘May you continue establishing your Kingdom’ are paralleled by ‘Thy will be done’. Hebrew literature is characterised by the extensive use of parallelisms, a parallel statement that undergirds or reiterates the intention, sometimes adding greater explanation, sometimes providing scope. Here the parallelism is supportive, declaring that doing God’s will makes us part of His Kingdom. It is a declaration of loyalty to the Kingdom of God.
Nick Thompson worked extensively in national newspaper marketing teams in the 80s and 90s. He currently lives in North Lincolnshire and works in software development and football. He is a Trustee of Prayer for Israel and a member of the Prophecy Today Editorial Board.
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Nick Thompson