This is part 3 of a series of posts on the kingdom of God. Part 1 can be found here. Part 2 can be found here.

The kingdom of God in the teaching of Jesus is a distinctly Jewish idea, rooted in Israel’s Scriptures. To understand the significance of this kingdom we will need to explore some of the biblical backstory—especially the theme of “rule,” a royal metaphor for the exercise of power.

Imago Dei: The Royal Calling of Humanity

The opening chapter of the Bible recounts the creation of humanity (male and female) with the vocation or calling of being God’s “image” on earth (Gen 1:26–28). Genesis 1 here draws on (and interacts with) the royal ideology from the cultures of the ancient Near East (such as Mesopotamia and Egypt), which viewed kings (and sometimes priests) as the “image” of their gods. These human leaders were thought to have a function similar to that of the “image” (or cult statue) of the god, which was located in the temple. Just as the cult statue was thought to mediate the presence and power of the god from heaven to earth, kings (and some priests) claimed to be the gods’ unique earthly delegates, exercising power over the people on the gods’ behalf (a royal function), by which the gods’ presence was made manifest in their society (a priestly function).

Genesis 1 draws on this ancient, highly elitist notion of the “image of God,” but radically democratizes or universalizes it, applying it to all people, male and female (irrespective of their social status). This biblical vision of all people sharing the “royal” status of the “image of God” (imago Dei in Latin), with equal dignity in the sight of the Creator, helps explain a well-recognized historical fact: when the people of Israel came into existence as a nation (after their exodus from Egypt), they existed for centuries without a monarchy—something entirely unique in the ancient Near East. The idea of all humanity created to be God’s image functioned as a radical critique of—and form of resistance to—the royal ideology of the ancient societies among which Israel lived.

In Genesis 1:26–28, the image of God is manifested in the ordinary human exercise of power or agency in earthly life, involving “rule” (or “dominion” in some translations) over the animal kingdom (equivalent to animal husbandry) and “subduing” the earth or land (equivalent to agriculture). In Genesis 2, the human vocation is portrayed (without using the term “image”) as working and protecting a garden of fruit trees that God planted (Gen 2:15). Since God planted the garden, God is portrayed as the first gardener and humans implicitly image God as they continue tending God’s garden. Psalm 8 echoes the theme of animal husbandry from Genesis 1, when it describes humans as created a little less than God (similar to being God’s image in Genesis 1) and granted rule over various forms of animal life—on land, air, and water (Ps 8:5–8).

The image of God (imago Dei) is both a gift (humans are granted the status of being VIPs in God’s world) and a calling or vocation (we are commissioned as God’s ambassadors in the world). Every person is both gifted with royal dignity and also authorized to represent God’s rule in the ordinary practices of earthly life. Whereas Genesis 1 and 2 focus on caring for animals and farming the land, Genesis 4 extends this by mentioning that humans invented and developed cities, nomadic livestock herding, musical instruments, and metal tools (Gen 4:17, 20–21). This suggests that God is imaged by all forms of legitimate cultural innovation, as people develop the potentialities of earthly life.

But Genesis 3 portrays humans rebelling against their Creator (transgressing the limits God instituted) so that the gift of human agency or “rule” becomes distorted and twisted, with corrupting effects on the social order.

Life, Death, and Violence in Human History

In the Garden of Eden narrative, humans are warned that “death” is the consequence of disobedience to God (Gen 2:15–16). This death was not the introduction of mortality, as if humans had previously been immortal and only now would have an ending to their life; the idea of original immortality is an idea imported by later interpreters into the text. Rather, humans are created from “dust” (Gen 2:7), a term used throughout the Bible as a metaphor for mortality (see especially Ps 103:13–14). The “death” warned about in Genesis 2 best understood as the constriction and diminishing of life, where “life” refers to the fullness of earthly flourishing.

Immediately upon disobedience, the original harmony in the garden begins to be distorted, as the primal couple cower in fear before God and in shame of nakedness before each other (Gen 3:7–8, 10), while ordinary human relationships, like marriage, childbirth, and farming, became disharmonious (Gen 3:16–20). Ultimately, humans are exiled from the garden, losing access to the fullness of life (symbolized by the Tree of Life in the center of the Garden) and the intimate presence of God. These consequences are various ways of describing the “death” that results from sin.

Yet humans retain the dignity of being God’s image and the call to represent God is not rescinded (see Gen 9:6). But violence (the misuse of the power or agency associated with the image of God) is introduced into human history, evident in Cain’s murder of his brother out of jealousy (Gen 4:8) and Lamech’s revenge killing of a young man who injured him, while boasting about it to his two wives (Gen 4:23). Distorted human “rule” then spirals out of control, until violence fills the earth and life becomes corrupted (Gen 6:5, 11–12), which generates the flood to cleanse the earth of this corruption.

But the respite is only temporary and human violence culminates in the story of Babel (the normal Hebrew word for Babylon), an empire that tries to dominate others and impose its will (and even language) on conquered peoples (Gen 11:1–9). The tower of Babel is likely a ziggurat, a series of giant steps for the gods to descend from heaven to their favored city, thus providing religious legitimation for the empire. With the rise of every “Babylon” in history, every imperial legitimation of violence in the name of law and order (including Rome in the time of Jesus), God’s purposes for life and flourishing are impeded. In the “Babel” of Genesis 11, God’s purposes for blessing seem to have come to a dead end.

How will God respond to this imperial violence? That is the topic of part 4 of this series (The Story of Israel from Abraham to the Exile).