From time to time I read critiques that Reformed theology doesn’t really do justice to the kingdom of God, or that it is weak on kingdom theology. In other words, some current theologians, preachers, and authors are critical of Reformed theology because (in their view) it relegates the kingdom of God to a minor place in the overall theological scheme.
Before disproving this accusation, I think it is worth nothing that in evangelical circles the term “kingdom” has taken on an almost faddish status. In today’s evangelical world when a few popular figures emphasize the kingdom in a trendy way, others latch on and it goes viral (“kingdom” becomes a hip evangelical word like “authentic” or “missional”). What happens then is those evangelicals who equate Reformed theology with TULIP/Calvinism say that Reformed theology has a weak view of God’s kingdom because TULIP doesn’t talk much about the kingdom. I realize this is debatable, but it is worth discussion.
However, one thing is clear: historic Reformed theology does not ignore the kingdom of God. Kingdom theology makes up one of the great and important threads of Reformation doctrine. We have to remember that there’s much more to Reformed theology than TULIP.
First, God’s kingdom is discussed in the creeds and confessions. In the Nicene Creed we confess together that Christ’s kingdom “shall have no end.” In the Heidelberg Catechism the following topics are discussed: Christ as King (Q/A 31), the keys of the kingdom of heaven (Q/A 83-85), and the petition in the Lord’s prayer, Your kingdom come (Q/A 123; cf. Q/A 128). The Belgic Confession mentions the kingdom of God in articles 27 and 36 while the Canons of Dort speak about the kingdom in III/IV.10. Similarly, the Westminster Standards discuss the reign of Christ and his kingdom extensively: WCF 8:1, 5; 23:3, 25:2, 30:1-2, WLC 42, 45, 53, 191, 196 and WSC 23, 26, 102, and 107. Very clearly the Reformed Creeds and Confessions have much to say about the kingdom of God. It is no mere footnote.
Second, the kingdom of God was discussed quite often by Reformed theologians in the past. John Calvin (d. 1564) wrote about the kingdom so often in the Institutes it would take too long to list the references here. In commenting on the Catechism, Zacharias Ursinus (d. 1583) spoke in depth about the kingdom (Commentary, p. 176, 440-463, and 632-637). Similarly, Thomas Watson (d. 1680) wrote much about the kingdom in several of his books, including The Lord’s Prayer, The Beatitudes, and Heaven Taken by Storm. Dutch theologian Willem Teelinck (d.1629) wrote about the kingdom of grace and how it applies to godliness in The Path of True Godliness. The following Reformed theologians also had a lot to say about Christ’s kingdom: Herman Witsius, Herman Bavinck, Wilhelmus a Brakel, William Ames, and the list goes on.
Third, and finally, Reformed theologians of recent history have written on the kingdom of God. For example, Herman Ridderbos wrote The Coming of the Kingdom and Meredith Kline wrote Kingdom Prologue (see also Geerhardus Vos’ The Teaching of Jesus Concerning the Kingdom of God and the Church). Kim Riddlebarger speaks of it in A Case for Amillennialism while Anthony Hoekma did the same in The Bible and the Future (see also C. Venema’s work, The Promise of the Future). David VanDrunen has also recently done extensive study in kingdom theology (Living in God’s Two Kingdoms and Natural Law and the Two Kingdoms). And the list goes on; I’ve only mentioned a small handful here.
If you thought that Reformed theology neglected the topic of Christ’s kingdom, I encourage you to check out some of the above resources. Or, next time you hear someone wrongly accuse Reformed theology of ignoring the kingdom, you can (lovingly!) explain the opposite is true. Reformed theology has a rich, biblical, and edifying view of Christ’s kingdom and what it means to be a citizen of it. Don’t believe it if you hear otherwise.