The revelation of God's eternal plan for the universal community of men, who have been called in Christ to be his adopted children, had its beginnings in the Old Testament.

"The Lord must rule over you," (Jgs 8,23). Gideon's words remains an eloquent expression of his thought, and that of a large part of Israel, regarding the unique kingship of God.

The idea of God as King and Lord of all, inasmuch as he is the Creator, appears in the historical and prophetic books of the Bible, as well as in the Psalms.

This transcendent and universal kingship was first expressed in the covenant with Israel, the true act which established the proper and original identity of this people whom God chose and with whom he made a covenant: "You shall be to me a kingdom of priests, a holy nation" (Ex 19,5-6).

"You shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength" (Dt 6,5). This first and supreme commandment represents the true constitutive principle of the old covenant. The destiny and vocation of Israel is defined by this commandment.

Israel is aware of this fact and experiences her relationship with God as a type of submission to her own King. Even when Yahweh allows the establishment in Israel of a king and dynasty in a political sense, Israel knows that this institution retains a theocratic character.

Between the kingdom in an earthly and political sense and the demands of God's reign there are divergences and conflicts which continue to clarity the messianic meaning of the divine promises.

In fact, almost as a reaction to the disappointment experienced in regard to the political kings, there was a growing hope in Israel for a messianic king, an ideal sovereign.

Isaiah dwells on his prediction of this sovereign, to whom he gives the names of "Wonder-Counselor, God-Hero, Father-Forever, Prince of peace" (9,5), and describes his kingdom as an earthly and utopian paradise.

After the exile and the Babylonian captivity, the vision of a "messianic" king takes on even more clearly the sense of a direct kingship on God's part. Almost as if to overcome all the disappointments which the people experienced with their political sovereigns, Israel's hope, nourished by the prophets, turns towards a reign in which God himself will be the king.

The future kingdom is closely connected with a Person who is presented as one like a "son of man"; this is the origin of the title which Jesus will attribute to himself.

The history of the old covenant is heading for the coming of the Messiah, who will bring it to completion. The hope for the Kingdom of God continues to be clarified and purified in terms of a direct reign by the transcendent God.

This kingdom, which includes the person of the Messiah and the multitude of believers in him, as foretold by the prophets, has found on earth an initial realization, that is imperfect in its historical dimensions but is continually striving towards a full and definitive completion in the eternity of God.

The Church of the new covenant moves towards this final fullness and all are called to take part as the children of God, heirs of the Kingdom and coworkers of the Church which was founded by Christ as the fulfillment of the ancient prophecies and promises.

All are called to participate in this Kingdom which is intended for them and, in a certain sense, is realized by means of them.