- Stephen J. Wellum (editorial), "Reflecting on the Kingdom of God"
- Graeme Goldsworthy, "The Kingdom of God as Hermeneutic Grid"
- Peter J. Gentry, "Kingdom Through Covenant: Humanity as the Divine Image"
- Jonathan T. Pennington, "The Kingdom of Heaven in the Gospel of Matthew"
- Brian Vickers, "The Kingdom of God in Paul's Gospel"
- Russell D. Moore and Robert E. Sagers, "The Kingdom of God and the Church: A Baptist Reassessment"
- Todd L. Miles, "A Kingdom without a King? Evaluating the Kingdom Ethic(s) of the Emerging Church"
- The SBJT Forum
- Book Reviews
A particularly virulent form of this approach is hidden behind what Tony Campolo now approvingly calls “red letter Christians.” These red letter Christians, he says, hold the same theological commitments as do other evangelicals, but they take the words of Jesus especially seriously (they devote themselves to the “red letters” of some foolishly printed Bibles) and end up being more concerned than are other Christians for the poor, the hungry, and those at war. Oh, rubbish: this is merely one more futile exercise in trying to find a “canon within the canon” to bless my preferred brand of theology. That’s the first of two serious mistakes commonly practiced by these red letter Christians. The other is worse: their actual grasp of what the red letter words of Jesus are actually saying in context far too frequently leaves a great deal to be desired; more particularly, to read the words of Jesus and emphasize them apart from the narrative framework of each of the canonical gospels, in which the plot-line takes the reader to Jesus’ redeeming death and resurrection, not only has the result of down-playing Jesus’ death and resurrection, but regularly fails to see how the red-letter words of Jesus point to and unpack the significance of his impending crosswork. In other words, it is not only Paul who says that Jesus’ cross and resurrection constitute matters “of first importance” (1 Cor 15:3), and not only Paul who was resolved to know nothing among the Corinthians except Jesus Christ and him crucified (1 Cor 2:1–5), but the shape of the narrative in each canonical gospel says the same thing. In each case the narrative rushes toward the cross and resurrection; the cross and resurrection are the climax. So to interpret the narrative, including the red-letter words of Jesus, apart from the climax to which they are rushing, is necessarily a distortion of the canonical gospels themselves.Update: You can read Carson's whole response here (HT: Rod Decker).
Some of the gospel passion accounts make this particularly clear. In Matthew, for example, Jesus is repeatedly mocked as “the king of the Jews” (27:27–31, 37, 42). But Matthew knows that his readers have been told from the beginning of his book (even the bits without red letters) that Jesus is the king: the first chapter establishes the point, and tells us that, as the promised Davidic king, he is given the name “YHWH saves” (“Jesus”) because he comes to save his people from their sins. Small wonder for its first three centuries the church meditated often on the irony of Jesus “reigning” from a cross, that barbaric Roman instrument of torture and shame. And it is Matthew who reminds us that, this side of the cross, this side of the resurrection, all authority belongs to Jesus (28:18–20). These constitute parts of the narrative framework without which Jesus’ red-letter words, not least his portrayals of the kingdom, cannot be rightly understood.