kingdom of god essay

What Is the Kingdom of God? Understanding Its Meaning

The Kingdom of God is mentioned throughout the Old and New Testaments of the Bible. In fact, the phrase "Kingdom of God" is used over 70 times in the New Testament - with the Gospel of Matthew over 30 times.

As a Christian, it's essential to understand the meaning behind this phrase, which is often confusing for many Christians and non-Christians. If someone asked you what the kingdom of God meant, would you know how to answer them?

"For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit." ~ Romans 14:17

Let's look at the original Greek and Hebrew meaning of the phrase, the different phrases used throughout the Bible, what it means to seek first the Kingdom of God , and how to live and pray with the Kingdom of God in mind.

Origin and Meaning of the Kingdom of God

From the coming of Jesus Christ to establish His Kingdom, through the whole story of redemptive history and the Church, we see a clear picture of the Gospel. According to Easton's Bible Dictionary , This "kingdom of God" is mentioned in the Scriptures in several different ways throughout the Old and New Testaments: Matthew 6:33 , Mark 1:14-15 , and Luke 4:43 all refer to the "kingdom of Christ."

Matthew 13:41 and 20:21 refer to the "kingdom of Christ and God."
Ephesians 5:5 refers to the "kingdom of David."
Mark 11:10 refers to "the kingdom."
Matthew 3:2 , 4:17, 8:12, 13:14, and 13:29 refer to the "kingdom of heaven."

Even though the exact wording differs between Christ, God, and heaven, all Scriptures embody the same concept with different aspects.

Here are three things that the Kingdom of God means:

1. The rule of Jesus Christ on earth and in heaven 2. The blessings and advantages that flow from living under Christ's rule 3. The subjects of this kingdom, or the Church

Just how important was the understanding of the Kingdom of God? John the Baptist used it often as he called for "repent, for the kingdom of God is near" ( Matthew 3:2 ). Jesus Christ himself not only said, "the kingdom of God is near. Repent and believe" ( Matthew 4:17 ), but he also used it when teaching his disciples how to pray "your kingdom come" ( Matthew 6:10 ), in the Beatitudes "theirs is the kingdom of heaven" ( Matthew 5:3 and 10). At the Last Supper, "I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God" ( Mark 14:25 ).

Why Does Matthew Use 'Kingdom of Heaven' Instead of 'Kingdom of God'?

Throughout the Gospel of Matthew, we see Matthew using the phrase "kingdom of heaven" when referring to the announcement of the rule of Jesus Christ and the good news of His reign. He does this out of sensitivity to the Jews who avoid mentioning the sacred name of God. The doctrine is the same, and there is no different view or meaning of the kingdom of God versus heaven; Matthew is simply using an indirect phrase that respects the reader.

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven." ~ Matthew 7:21

“Blessed are the poor in spirit , for theirs is the kingdom of heaven." ~ Matthew 5:3

"Matthew talks about the breakthrough of the kingdom and the arrival of Jesus in His incarnation. He announces the coming of the kingdom at the beginning of Jesus’ public ministry, and at the end of the book Matthew speaks about the final consummation of the coming of that kingdom in the Olivet Discourse. So from the first page of Matthew to the last page, we see the unifying theme of the coming of the kingdom of God in the appearance of the king Himself, who is the Messiah of Israel and the fulfillment of the kingdom given to Judah." ( Excerpted from " The Witness of Matthew " by Ligonier Ministries (used by permission).

Christianity.com contributing writer Chris Swanson puts it this way: "There is no genuine distinction between the Kingdom of Heaven and the Kingdom of God. The two expressions are basically two unique approaches to show the same thing: a system of government or a kingdom that is ruled and controlled by God. The authority to rule was given to Jesus Christ by the Father, who is now situated at the right hand of the Father. At an assigned future time, at the hour of Christ’s subsequent returning, Christ will then, carry this rule from Heaven to earth. As such, Christ will reign with the authority and power of God and of heaven."

What Does it Mean to 'Seek First the Kingdom of God'?

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A verse every Christian should commit to memory is Matthew 6:33 : "But seek first the kingdom of God and His righteousness, and all these things shall be added to you."

Jesus taught us to pray, "Your kingdom come. Your will be done. On earth as it is in heaven" ( Matthew 6:10 ). This is praying for a day when God will bring heaven to earth and bring His rule on this planet. God still has a plan for planet Earth. He will rule and reign here, and as believers, we will rule and reign with Him. So that is in the future.

When we pray and seek the Kingdom of God, we also pray for the rule and reign of the Kingdom of God in our lives. This is when Jesus is in charge. On one occasion, Jesus said, "For indeed, the kingdom of God is within you" ( Luke 17:21 ), where He spoke of himself. When you are under His lordship, and when He is in control of your life, that is the kingdom of God. It is not rules and regulations but "righteousness and peace and joy in the Holy Spirit" ( Romans 14:17 ).

You can seek first the Kingdom of God by starting your day with morning prayers to ask for God's guidance and protection each day. People enter the Christian church through baptism , which is a symbolic death and resurrection of joining into a life with Christ as your Savior. Learn more about the proof and significance of the Resurrection of Jesus Christ here.

What Does 'Thy Kingdom Come' Have to Do with the Kingdom of God?

"This, then, is how you should pray: "'Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven. Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one. " Matthew 6:9-13

In what is commonly referred to as the " Lord's Prayer ," we are taught to pray not only for God's will to take control of our lives but also for the saving Gospel would spread throughout the earth. We have become a part of God's kingdom when we accept the sacrifice of Jesus Christ and repent. We are then called to be witnesses of Jesus, to tell others about Him, and to remain surrendered to His will for our lives.

Praying for God's Kingdom should be our focus as Christians - for a fruitful life and for Jesus to be made known across the earth.

Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” ~ John 3:3

What Does it Mean That the Kingdom of Heaven Is at Hand?

"Repent, for the kingdom of heaven is at hand." ~ Matthew 3:2

The Kingdom of Heaven drew near to us when God himself came to earth as a man. This is what John means when he says, “ The Kingdom of heaven is at hand. ” He implied that the kingdom of heaven is now available today in the Person of the King.

The Jewish religious leaders sought a physical kingdom, not a spiritual one. So, one could say that the kingdom of heaven is a reality now in the present.

Today, Jesus Christ lives and reigns in the hearts of all believers, yet the Kingdom of Heaven will not be completely acknowledged until all evil on the planet is judged and eliminated.

Christ first came to earth to live and fulfill the role of a suffering servant. One day, he will return as ruler and judge to govern over all the earth.

The individuals who come to Christ as their Savior and recognize Him as their Lord are converted into the realm, the kingdom of the Son. They have a place with Jesus now. Christians have a closer connection with Jesus than as a subject of an earthly king.

(excerpt by Christianity.com contributing writer Chris Swanson - What Does it Mean that the Kingdom of Heaven is at Hand? )

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Audio Transcript

“The kingdom” is a big theme for Jesus. In the ESV translation, “kingdom” is mentioned 126 times in the Gospels. But then “kingdom” is mentioned only 34 times in the rest of the New Testament, prompting Christopher from the UK to write in. “Hi, Pastor John! Thank you very much for your excellent APJ podcast. I’m amazed you can put so much effort into such complex and difficult questions for complete strangers, like me! My question for you is this: The gospel of Matthew alone is full of references to the coming ‘kingdom’ (55 of them). But from Acts and into the epistles, there seems to be very little mention of ‘the kingdom.’ So what is this ‘kingdom of God’? Is it the church or something bigger?”

I hear two crucial questions: (1) What is the kingdom of God? (2) Why does it get so much prominent, explicit focus in the teachings of Jesus but far less prominent, explicit focus in the letters of the New Testament? Let me say a word about each of those questions.

Rule and Reign

I think the most important thing I could say about the kingdom of God that would help people make sense out of all the uses is that the basic meaning of the word kingdom in the Bible is God’s reign — R-E-I-G-N — not realm or people . The kingdom creates a realm, the kingdom creates a people, but the kingdom of God is not synonymous with its realm or its people.

“God decided the kingdom of God would be most gloriously revealed in a crucified and risen king.”

For example, consider Psalms 103:19: “The Lord has established his throne in the heavens, and his kingdom rules over all.” You can hear the basic meaning of the word kingdom as rule . It doesn’t mean that his kingdom rules over his realm; it means that God’s reign or rule governs all things.

He sits as king on his throne of the universe, and his kingly rule — his kingdom and his reign — governs all things. The basic meaning of the word kingdom in the Bible is God’s kingly rule — his reign, his action, his lordship, his sovereign governance.

Saving Sinners

Since God’s purpose for the world is to save a people for himself and renew the world for that people, his kingly rule implies a saving and a redeeming activity on their behalf. This is why the coming of the kingdom in the New Testament is called good news .

In and through Jesus, God, the king, is coming in a way — a new way — into the world to establish his saving rule. First, in the hearts of his people and in their relationships by triumphing over sin, Satan, and death. Then by the exercise of his reign, gathering a people for himself in congregations that live as citizens of a new allegiance of the kingdom — not of this world. Then Christ comes a second time and completes the reign by establishing a new heavens and a new earth.

Already, but Not Yet

The picture you get in the Gospels as Jesus unfolds the teachings of the kingdom is that it is both present and it is still future. In fact, this is what he means when he says that the mystery of the kingdom is here — presence without consummation.

For example, you can hear the future dimension of the kingdom in the Lord’s Prayer: “Your kingdom come” (Matthew 6:10). We should pray that every day. Bring the kingdom, Lord. It’s not here the way we want it to be. Bring your kingdom. Bring your reign fully in people’s lives, in my life, in the world.

“The lordship of the crucified and risen Christ should receive the emphasis today.”

In Luke 19:11, Jesus proceeded to tell a parable because he was near Jerusalem, but the people supposed that the kingdom of God was to appear immediately. But Jesus knew it was not coming immediately. The kingdom of God is not going to appear immediately, and yet repeatedly, Jesus says, “The kingdom is at hand. Repent, for the kingdom of God is at hand.”

In fact, he is more explicit than that in Luke 11:20: “If it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.” Even more explicitly, Luke 17:21 says, “Behold, the kingdom of God is in the midst of you.”

How can the kingdom of God be both not yet present and already present ? He says, “Pray for it. It’s coming. It’s not yet here. It’s not going to be immediate, and yet already, it’s present in your midst, upon you, at hand.” How can he say all that?

The answer is, the kingdom of God is God’s reign — his sovereign action in the world to redeem and deliver a people and then at a future time finish it and renew his people and the universe completely.

Trading the Throne for a Cross

If we ask why the term “kingdom of God” or “kingdom of heaven” is prominent and explicit in the teachings of Jesus but much less so in the epistles (which is true), what should we say?

My suggestion is this: during the lifetime of Jesus, he was walking a very fine line between making himself known as the Son of God and the actual presence of the king himself, on the one hand, and concealing himself from being taken and made to be an earthly king on the other hand (like they wanted to do in John 6).

They were ready to come and make him king. You recall how Jesus repeatedly told people not to tell others about what they had seen (Mathew 17:9; Mark 7:36). That’s because there would be such a widespread misunderstanding about the nature of his kingship that a political revolt might happen as people try to sweep him on to the throne like in John 6.

No, he came to be crucified. That’s why he came. He came to die, not to be put on a throne yet. He would only be king through crucifixion and resurrection. The disciples could scarcely comprehend that.

The Risen One Is Lord

After the resurrection, it could be seen now with crystal clarity what the disciples couldn’t fathom during his lifetime. Namely, the kingdom of God would be most gloriously revealed in a crucified and risen king. Therefore, the shift that happens in no way diminishes the importance of what was taught about the kingdom during the lifetime of Jesus. But it does shift. It does put the overwhelming emphasis now on the king himself as the crucified, risen Lord of the universe.

“‘Jesus is Lord’ is almost synonymous in the epistles with ‘the king has come.’”

The new emphasis, which is more explicit in the epistles, declares, “Jesus is Lord.” In fact, if you would have pressed me, I’d say “the kingdom has come” is almost synonymous with “Jesus is Lord.” Or to say it the other way round, “Jesus is Lord” is almost synonymous in the epistles with the kingdom — the reign — “the king has come.”

It’s not just that he has come, he will come. I think we probably do well today to keep this in mind whenever we start to foreground the kingdom of God. Let’s make sure that our teaching has the flavor of the apostolic application of the reign of Jesus in the churches and in the world. It is the lordship of the crucified and risen Christ that should receive the emphasis today.

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The phrase ‘Kingdom of God’ (also ‘Kingdom of Heaven’ or ‘Kingdom of Light’) appears more than 80 times in the New Testament. Most of these references occur in the Gospels of Matthew , Mark , and Luke . While the exact term is not found in the Old Testament, the existence of God’s Kingdom is expressed similarly in the Old Testament.

Kingdom of God

The Kingdom of God can be summarized as the everlasting realm where God is sovereign and Jesus Christ rules forever.
The Kingdom of God is mentioned more than 80 times in the New Testament.
The teachings of Jesus Christ center on the Kingdom of God.
Other names in the Bible for the Kingdom of God are the Kingdom of Heaven and the Kingdom of Light.

The central theme of Jesus Christ’s preaching was the Kingdom of God. But what is meant by this phrase? Is the kingdom of God a physical place or a present spiritual reality? Who are the subjects of this kingdom? And does the kingdom of God exist now or only in the future? Let’s search the Bible for answers to these questions.

Defining the Kingdom of God

The concept of a Kingdom of God is not primarily one of space, territory, or politics, as in a national kingdom, but instead, one of kingly rule, reign, and sovereign control. The Kingdom of God is the realm where God reigns supreme, and Jesus Christ is King. In this kingdom, God’s authority is recognized, and his will is obeyed.

Ron Rhodes, Theology Professor at Dallas Theological Seminary, offers this bite-size definition of the Kingdom of God: “…God’s present spiritual reign over His people ( Colossians 1:13 ) and Jesus’ future reign in the millennial kingdom ( Revelation 20 ).”

Old Testament scholar Graeme Goldsworthy summarized the Kingdom of God in even fewer words as, "God's people in God's place under God's rule."

Jesus and the Kingdom

John the Baptist began his ministry announcing that the kingdom of heaven was at hand ( Matthew 3:2 ). Then Jesus took over: “From that time Jesus began to preach, saying, ‘Repent, for the kingdom of heaven is at hand.’ ” (Matthew 4:17, ESV)

Jesus taught his followers how to enter the Kingdom of God: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” (Matthew 7:21, ESV)

The parables Jesus told illuminated truth about the Kingdom of God: “And he answered them, ‘To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.’ ” (Matthew 13:11, ESV)

Likewise, Jesus urged his followers to pray for the coming of the Kingdom: “Pray then like this: ‘Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven.’ ” (Matthew 6:-10, ESV)

Jesus promised he would come again to earth in glory to establish his Kingdom as an eternal inheritance for his people. ( Matthew 25:31-34 )

In John 18:36, Jesus said, "My kingship is not of this world." Christ was not implying that his reign had nothing to do with the world, but that his dominion came not from any earthly human, but from God. For this reason, Jesus rejected the use of worldly fighting to achieve his purposes.

Where and When Is the Kingdom of God?

Sometimes the Bible refers to the Kingdom of God as a present reality while other times as a future realm or territory.

The apostle Paul said the Kingdom was part of our present spiritual life: “For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit.” (Romans 14:17, ESV)

Paul also taught that followers of Jesus Christ enter into the Kingdom of God at salvation : “He [Jesus Christ] has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son.” (Colossians 1:13, ESV)

Nevertheless, Jesus often spoke of the Kingdom as a future inheritance:

“Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the Kingdom prepared for you from the creation of the world.’ ” (Matthew 25:34, NLT)

“I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.” (Matthew 8:11, NIV)

The apostle Peter described the future reward of those who persevere in the faith:

“Then God will give you a grand entrance into the eternal Kingdom of our Lord and Savior Jesus Christ.” (2 Peter 1:11, NLT)

Summary of the Kingdom of God

The simplest way to understand the Kingdom of God is the realm where Jesus Christ reigns as King and God’s authority is supreme. This Kingdom exists here and now (in part) in the lives and hearts of the redeemed, as well as in perfection and fullness in the future.

The Gospel of the Kingdom , George Eldon Ladd.
Theopedia. https://www.theopedia.com/kingdom-of-god
Bite-Size Bible Definitions , Ron Rhodes.
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A Study of The Kingdom of God as Depicted in The Bible

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You are here, recent articles, from the series: the bible teacher’s guide, the bible’s uniqueness: an introduction to scripture previous page | next page, lesson 18: the theme of the kingdom of god.

With this final theme, we will take a closer look at God’s kingdom, which many believe is the dominant theme in Scripture—the one which best encapsulates biblical history from Genesis to Revelation. How does Scripture develop this theme? The theme of God’s kingdom is introduced at the very beginning. When God created the earth, he appointed Adam and Eve, king and queen over it. In the creation narrative, kingdom language is used. Genesis 1:26, 28 says:

Then God said, “Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.” … God blessed them and said to them, “Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.”

They were called to “rule” or have “dominion” over the earth, including the animals. Again, this is kingdom language. God was the ultimate King, and Adam and Eve were his vice-regents, overseeing the earth.

The Kingdom Lost

However, after Adam and Eve disobeyed God, they lost their rule to a usurper. In fact, Scripture speaks of Satan as having some type of rule on this earth, though still under God’s sovereignty. Consider the titles of Satan in the following verses:

Now is the judgment of this world; now the ruler of this world will be driven out.

in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience

Ephesians 2:2

among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God.

2 Corinthians 4:4

He is called “ruler of this world,” “the ruler of the kingdom of the air,” and “the god of this age.” Revelation 2:13 actually says Satan has some type of throne on this earth, from where he exercises his rule. It says:

‘I know where you live—where Satan’s throne is. Yet you continue to cling to my name and you have not denied your faith in me, even in the days of Antipas, my faithful witness, who was killed in your city where Satan lives.

In Matthew 4:8-9, when Satan tempted Christ by offering him the kingdoms of the world if he would only bow down to Satan, it was a literal offer. God originally planned for his earthly kingdom to be ruled benevolently through righteous humans. But now Satan rules this earth, enforcing his will through the unrighteous, though still under God’s sovereignty.

The Promised King

After Adam and Eve’s fall, God promised to restore a righteous human leader. The Old Testament is full of prophecies about this future ruler. Genesis 3:15 says, “And I will put hostility between you and the woman and between your offspring and her offspring; her offspring will attack your head, and you will attack her offspring’s heel.” A son coming from a woman would one day crush the head of Satan, the usurper—destroying all his works—and ushering in the benevolent rule God originally intended for the earth.

Again, prophecies about this person abound throughout the Old Testament, each one revealing more information. From Abraham we learn that a person would come who would bless all nations. Genesis 22:18 (ESV) says, “and in your offspring shall all the nations of the earth be blessed.” From Abraham’s grandson, Judah, a ruler would come to whom all nations would submit. Genesis 49:10 says, “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs; the nations will obey him.” This everlasting king is most clearly pictured in the Davidic Covenant. Second Samuel 7:12-13 says:

When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom. He will build a house for my name, and I will make his dynasty permanent.

The prophetic details become even clearer in the book of Daniel, as he prophesied about the four kingdoms—Babylon, Persia, Greece, and Rome (Daniel 2, 7, 8, 9)—who would rule on this earth right before the kingdom of God was established. God’s kingdom would eventually crush those kingdoms and eternally rule the earth. Daniel 2:43-44 says:

And in that you saw iron mixed with wet clay, so people will be mixed with one another without adhering to one another, just as iron does not mix with clay. In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Likewise, after describing four world powers that would rule the earth, Daniel 7:13-14 describes how God would establish the everlasting kingdom in those days:

I was watching in the night visions, “And with the clouds of the sky one like a son of man was approaching. He went up to the Ancient of Days and was escorted before him. To him was given ruling authority, honor, and sovereignty. All peoples, nations, and language groups were serving him. His authority is eternal and will not pass away. His kingdom will not be destroyed.

The prophecies in Daniel clearly state that God’s final kingdom would be established during the reign of the fourth kingdom, which would one day destroy God’s temple (cf. Dan 9:25-27, Dan 7:19-28). Since Rome was the ruling power while Christ was on the earth and eventually destroyed Jerusalem and the temple, as Daniel prophesied (cf. Dan 9:25-27), Rome is clearly the fourth kingdom, the kingdom of iron, which will eventually be crushed along with the others (cf. Dan 2:43-44). Therefore, many believe that a revived Roman kingdom (a conglomerate of European nations) will assume world power before Christ’s return.

The Kingdom In The New Testament

When we get to the Gospels, they clearly demonstrate how the Jews were waiting for the messiah and his final kingdom. They were under Roman rule, waiting for God to set them free by a deliverer like Moses and for God’s kingdom to be physically established.

However, this final kingdom would not initially be established as a physical kingdom, but instead as a spiritual one. While Christ lived and ministered here on earth, people continually asked him about this coming kingdom. For example, in Luke 17:20-21, Christ said this to the Pharisees, who were asking when the kingdom would come: “The kingdom of God is not coming with signs to be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is in your midst.” God’s kingdom was established during the time of Rome, but it was as a spiritual kingdom. God’s kingdom exists wherever God rules through his people. Matthew 4:23 describes how Christ traveled to various places “preaching the gospel of the kingdom.” It was Christ’s custom to invite people into the kingdom—accepting, through Christ, the rule of God in their hearts.

An Interim Period Of The Kingdom

One of the ways Christ taught about God’s kingdom was through parables that described the spiritual reality of the present kingdom. For example, in Luke 19:11-27—the Parable of the Minas—Christ described an interim period in the kingdom. A nobleman made travel plans to receive his appointment as king. Before he left on his journey, he gave his servants the responsibility of investing his money (minas) for the purpose of making a profit. After receiving his throne, he returned to reward his servants for faithfulness or judge them for laziness.

Christ currently sits at the right hand of the Father as King and soon will return to rule the earth and reward his faithful servants with varying types and degrees of rulership. Those who are faithful will be given cities to rule in the future kingdom (Lk 19:17-18). During this interim season, believers have been given an extraordinary stewardship: the advancement of God’s kingdom. When Christ returns, he will reward them in accordance to their faithfulness.

Unredeemed And Redeemed In The Kingdom

Christ also taught, in the Parable of the Weeds (Matt 13:24-43), that throughout this interim season, weeds will be planted by Satan, and wheat will be planted by God. The weeds and the wheat grow side by side during this interim period; however, at the end of the age, the angels will throw the weeds into the fire and bring the wheat into the barn. Since the kingdom is the place of God’s rule, it seems that the weeds represent false believers and the wheat represent true believers. Consequently, in this season, the church will experience false teaching, ungodliness, and corruption propagated by weeds (and immature wheat). But one day God will separate the false from the true.

Matthew 25:31-46, the Parable of the Sheep and the Goats, also illustrates this truth. During this interim season, the true believers, represented by the sheep, will demonstrate acts of mercy to the hungry, thirsty, unclothed, and imprisoned. When they perform these acts of mercy “to the least of these,” they are ministering to Christ and proving the validity of their salvation. At the end of the age, the sheep will enter the kingdom, and the goats, who called Christ ‘Lord’ but didn’t live lifestyles of mercy, will be rejected and experience eternal punishment. When Christ returns to establish his kingdom on earth, he will separate the true from the false (cf. Matt 13:47-51, the Parable of the Net; Matt 7:21-23).

The Kingdom’s Explosive Growth

During this interim period, the kingdom will also experience explosive growth as people share the gospel and live out their faith amongst unbelievers. The Parable of the Mustard Seed in Matthew 13:31-32 illustrates this. In it, Christ described the kingdom as a mustard seed which, though tiny, grew into a tree. When this happened, the birds of the air perched in its branches. The seed growing into a tree represents the explosive growth of the church. After Christ’s death, there were 120 followers praying together in one room when the Holy Spirit came at Pentecost in Acts 2. Almost immediately after, 3,000 were saved (Acts 2:41), which soon grew to 5,000 (Acts 4:4). When persecution came, the gospel spread throughout Jerusalem, Judea, Samaria, and to the ends of the earth. Though persecuted, the church grew and continues to grow. Currently, Christianity is the biggest religion in the world: 31.2% of the world’s population, which equals about 2.3 billion people. 1

However, with that said, many believe the birds perched on the branches represent evil within the church. In a previous parable—The Parable of the Sowers of the Seed (Matt 13:1-23)—the birds, as explained by Christ, represented the devil. Therefore, though the kingdom would experience this rapid growth from humble beginnings, it will be polluted with evil, as seen in church corruption, false teachers, and cults, among other manifestations of evil. Though the final stage of the kingdom will be perfect, the current stage is not. This corruption will cause many to fall away from the faith and keep many from ever accepting the faith.

The Earthly Kingdom

The final stage of this kingdom will begin at Christ’s return as he establishes his eternal rule on the earth. He will judge sin and restore peace and righteousness in creation. The righteous will rule with Christ for eternity. Revelation 11:15 says: “Then the seventh angel blew his trumpet, and there were loud voices in heaven saying: ‘The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.’”

Established at creation, lost at the fall, prophesied throughout the Old Testament, currently present in spiritual form, one day, the kingdom will be a physical reality on earth. Lord, let your kingdom come, your will be done on earth as it is in heaven (Matt 6:10)!

One of the things that makes the Bible unique is its themes: the theme of God’s revelation, sin and its consequences, God rewarding faith and obedience, election, Jesus Christ, covenant, and kingdom.

In the reading, which aspect of God’s kingdom stood out most to you and why?
In what ways have you seen evil, as described in Christ’s parables (Matt 13:19, 31-33, 37-43, 47-51), saturate the church?
How should the present state of God’s kingdom, evil existing beside good, affect believers within the church?
Does the reality that Christ will reward believers at his return for their faithfulness in serving motivate you? Yes or no, and why?
What other questions or applications do you have from the reading?

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

1 “Christians Remain World’s Largest Religious Group but They Are Declining in Europe” accessed 8/13/19 from https://www.pewresearch.org/fact-tank/2017/04/05/christians-remain-worlds-largest-religious-group-but-they-are-declining-in-europe/

10 Things to Know about What Is Meant by the Kingdom of God

Theologists and religious leaders have long discussed and debated the phrase, “The Kingdom of God.”

It’s one of the phrases Jesus himself consistently uses in his teaching and one of the most important tenants of Christianity. It’s also one of the more mysterious phrases, drawing opinions from religious experts and others.

Here are 10 things you need to know about understanding the Kingdom of God. Photo courtesy: ©Thinkstock/Ralwel

1. 'Kingdom of God' is seen many times in the New Testament.

We see the phrase “Kingdom of God” heavily used in the New Testament. According to some experts, the phrase or mention of “Kingdom of God” or “Kingdom of Heaven ” appears some 86 times in the four Gospels. Also, Acts through Revelation contains references to it.

In those books, we see a few directions and definitions on the Kingdom of God. In Matthew 5 and 7, we see Jesus talk about how to enter the Kingdom and later in chapter 12, Jesus talks about the “truth” of the Kingdom of God. He also talks about sharing the Kingdom with the disciples and finally, bringing the Kingdom to those who are blessed .

Photo courtesy: ©Thinkstockphotos.com

2. There have been a few opinions on what exactly it is.

There are reports that the Kingdom of God was associated with the formation of the Christian church, and later, Protestant churches viewed the Kingdom of God as a kingdom yet to come . This opinion was called “consistent eschatology.”

By the middle of the 20 th Century, churches came to believe “realized eschatology,” which said the Kingdom of God was already here. Finally, the “inaugurated eschatology” view arose, which said that the Kingdom of God is here and some biblical prophecies have been fulfilled, but other aspects have not yet been fulfilled.

Photo courtesy: ©Thinkstock/bestdesigns

3. The Kingdom of God is not an actual location.

It’s easy to think of the Kingdom of God as a physical place. After all, the word "kingdom" brings to mind a grand, physical place or piece of land. Just as Jesus used parables to teach, he used a phrase that the people of that time could understand.

Some eschatologies and others, however, believe that the kingdom of God will become a physical manifestation one day. Others say it’s a spiritual kingdom and that it is already here on earth . It is the power of God and Jesus working in the world today. It’s not in some building or place or church.

Photo courtesy: ©GettyImages/Rasica

4. The Kingdom of God is not heaven.

This is an oft-confused thought. It’s thought that the Kingdom of God or Heaven is actually heaven . Views can differ on this (and much comes from the fact that Jesus himself interchanged the phrases "Kingdom of God" and "Kingdom of Heaven"), but many Christians believe that the Kingdom of God is a reign of God over heaven and earth.

In the Lord’s prayer, Jesus teaches to pray: “Your kingdom come. Your will be done, on earth as it is in heaven.” In this prayer, Christians are praying for God’s reign to come— a reign that isn’t from this world. But all this does not mean that this view says there is no Heaven. God’s reign is above heaven and earth.

5. The Kingdom of God not the church.

The Kingdom of God is not just the church. As God’s reign is over all things (point 4), the Kingdom isn’t just the church. Instead, the church is meant to be a way for others to see life under the Kingdom. The church is meant to “model” God’s rule with mercy and justice and submit to God’s authority.

“The kingdom creates a realm, the kingdom creates a people, but the kingdom of God is not synonymous with its realm or its people,” John Piper says. Instead, the church are the people who are preparing for the Kingdom of Heaven and showing others what that Kingdom will look like with God. Jesus tells us to prepare for the Kingdom by repentance ( Matthew 4:17 ).

Photo courtesy: Getty/deviousrlm

6. It is a promise of things yet to come.

Jesus’ return is also part of the Kingdom of God. Revelation 11:15 says: “The Kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign forever and ever.” This means that the Kingdom of God isn’t finished yet.

Most Christians take the view that the Kingdom of God is already here and more is coming or is yet to come . “ Sin must be fought, Satan must be resisted, sickness must be prayed over and groaned under ( Romans 8:23 ), and death must be endured until the second coming of the King and the consummation of the kingdom,” Piper says. We can be a part of the Kingdom in today’s world, but the coming of Christ is also a Kingdom that will come and we will later be part of.

Photo courtesy: Unsplash/Dirk Jan van Roest

7. It is the power of God.

The Kingdom of God is a manifestation of his power because he reigns over all. D.A. Carson, a research professor of New Testament at Trinity Evangelical Divinity School, says, “ God reigns , and everyone, everything, every event, every item, every matter, every thought is finally subject to that sovereignty.”

In the bible, there are events that point to the Kingdom of God’s power. Jesus healed and cast out demons. He fed the hungry and even raised the dead. Later, Jesus defeats death on the cross and we see the power of resurrection — all part of the Kingdom of God when we understand that God reigns over all things.

God’s full glory and power are yet to be fully seen, however, which will happen when the Kingdom of God comes with his second coming.

Photo courtesy: ©Getty Images/shuang paul wang

8. It can be a mystery.

Piper calls the Kingdom of God a “mystery” because it is both here on earth and still yet to come. Jesus preached on the Kingdom of God and its mystery baffled and angered many. In Matthew 13 , Jesus describes the Kingdom as a mystery as well. He says that his parables are meant to teach those who cannot spiritually “see, hear or understand.”

This is where many have differed before: Is the Kingdom of God a physical place that is coming or is already here? The mystery, Piper says, is that the kingdom of Heaven has come, but “final consummation” will happen when sin is defeated and sickness and suffering are destroyed and Jesus returns again.

Photo courtesy: ©Thinkstock/kevron2001

9. The Kingdom of God is one of the main messages of Jesus.

The central theme of Jesus’ message is the Kingdom of God. In Luke, he says he must “preach the good news of the Kingdom of God.” Because it is such a mysterious topic, he used parables to teach the message. In one, the Parable of the Sower , Jesus says that a man scattered seeds and some were eaten by birds, others fell on rocky places and others were scorched or had thorns. Finally, seeds that fell on good soil produced a crop. Jesus was talking about what can happen when people hear about the Kingdom of God .

In another, Jesus tells of a man who sowed good seed. His enemy sowed weeds among the good wheat and both sprouted. When the man’s servants asked if he wanted the weeds pulled, he said that uprooting the weeds would also uproot the good wheat. Instead, they would both be harvested at the same time and the weeds would be burned and the wheat would be gathered. Here Jesus gave a picture of the Kingdom of God to come on the day of judgment.

10. We are meant to prepare for the Kingdom.

In Jesus’ life, Christians saw how to demonstrate the Kingdom of God. He showed goodness and grace and just how God’s power can destroy darkness and death. He shows us what the Kingdom of God is.

He also tells believers they are meant to herald the good news of the Kingdom (the great commission). This is how Christians can prepare for the part of the Kingdom of God that is not yet come. Mark 1:15 says “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” That is the mission of believers. Until he returns for the final victory and consummates his kingdom, our purpose is to minister to the world.

Publication date: May 4, 2018

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"The Kingdom of God" Essay

This is an essay I wrote about the theme, the Kingdom of God

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A WORD USAGE STUDY PAPER: AN OBSERVATION OF THE WORD ΜΥΣΤΉΡΙΟΝ IN THE NEW TESTAMENT The word μυστήριον in the Greek language has been understood and translated as Mystery or Secret in the English language. In this paper we look forward to understand the Greco-Roman usage of the word μυστήριον. Further, we shall look into the usage of the word μυστήριον in Septuagint (LXX) and the New Testament. We shall also discuss the usage of the word μυστήριον in Pauline writings. We shall discuss in detail the usage of the word μυστήριον in its role and function in Colossians. To conclude, we shall understand the word μυστήριον in the context of twenty first century and how we can apply this word in our personal ministry.

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Beliefs of Wesleyan Arminians base don Scripture

The leaders, proponents, and practitioners of the Insider Movement (IM) have been promoting it as a Biblical, contextualized, culture-sensitive, out-of-the-box, paradigm-shifting work of the Holy Spirit among Buddhists, Hindus, Muslims and other unreached people groups. They have been claiming that it has produced, is still producing, and will continue to produce unprecedented evangelistic “harvests” in the most arid and hostile soils of modern missions. But in the light of the teachings of the Bible, as set forth and summarized in our Reformed Confessions, the premises and practices of the IM are clearly erroneous, unfaithful, unsound, and hazardous. This Biblical and Reformed-Confessional stand is presented, explained, and promoted in two analytical reports of the Study Committee on Insider Movements (SCIM) of the Presbyterian Church in America (PCA). The refutation of the IM by some Evangelical leaders are also Biblical and sound.

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Kingdom and Cross

Other essays.

God’s kingdom was present in Jesus’ life, proclaimed in his preaching, glimpsed in his miracles/exorcisms, established by his death, inaugurated through the resurrection, is being advanced by the Holy Spirit through the church, and will be consummated in Christ’s return.

This essay explores the connection between the theological ideas of “cross” and “kingdom.” The tension between the two competing values is explored and integrated in the person and work of Jesus Christ.

Many Christians today either cling to the cross or champion the kingdom, usually one to the exclusion of the other. Volumes are written on the kingdom with hardly a mention of Christ’s cross. Tomes on the cross ignore Jesus’ message of the kingdom. The polarization of these two biblical themes leads to divergent approaches: cross-centered theology that focuses on the salvation of sinners or kingdom-minded activism that seeks to change the world. Whole churches or movements are built on one idea or the other. It’s as if we are left with a choice between either a kingdom without a cross or a cross without a kingdom; a false dichotomy that truncates the gospel and cripples the church.

Of course, one should not have to choose between biblical doctrines. And, as we will see, the kingdom and the cross can be understood as gloriously integrated within the whole counsel of God and the story of redemption. But first, before getting to the solution, one must first understand the problem.

Kingdom versus Cross

How did the church get to this unfortunate place of pitting important biblical doctrines against one another? Although there has always been confusion with or resistance to the paradoxical integration of kingdom and cross, such a stark division has not always been the case. In the first century, Barnabas declared that “the kingdom of Jesus is based on the wooden cross” ( Epistle of Barnabas 8:5). 1 According to Augustine, “The Lord has established his sovereignty from a tree. Who is it who fights with wood? Christ. From his cross he has conquered kings.” 2 Martin Luther chastises those who “cannot harmonize the two ideas—that Christ should be the King of Kings and that He should also suffer and be executed.” 3

The ugly ditch between the kingdom and the cross began to emerge after the Enlightenment and was particularly widened through the social gospel movement of the twentieth century in America. Walter Rauschenbusch, drawing from nineteenth-century German liberalism, shined so much light on the kingdom of God that it essentially eclipsed the cross. It’s not just that this movement neglected the gospel of what God has done through Christ’s death and resurrection. They redefined the gospel to be a message about what we do in making the world a better place. H. Richard Niebuhr’s assessment of this theology is fitting: “A God without wrath brought men without sin into a kingdom without judgment through the ministrations of a Christ without a cross.” 4 Conservatives reacted sharply by reclaiming the centrality of the cross, but often relegating the kingdom solely to the future or ignoring it altogether, thereby setting in place the defining feature of the history of this discussion: pendulum-swinging reductionism.

The fact that two of the primary themes in Scripture have been torn apart and often turned against each other poses an enormous problem. We need a better way forward than “kingdom versus cross.” And it’s not enough merely to seek “kingdom and cross”, as if these are two competing values that need to be held in tension. The key is not balance, but integration. And that’s exactly what we find in Scripture, an unfolding narrative that weaves together atonement and kingdom like a crown of thorns, fit for a crucified king.

The Story of Victory through Sacrifice

The kingdom and the cross ultimately are held together by the Christ, the one who reigns over the kingdom and suffers on the cross. But Jesus is not a generic superhero. He’s the Messiah, Israel’s long-awaited Savior who would fulfill all of God’s promises. This unfolding story of redemption provides the proper framework for understanding the connection between the kingdom and the cross.

The story begins in a garden, and although the phrase “kingdom of God” does not come until later, the concept of the kingdom of God has its roots in the soil of Eden. Genesis 1-2 portrays God as a loving king who rules over his good creation through his image-bearing people. And that’s how I define the kingdom: God’s reign through God’s people over God’s creation. 5

But instead of ruling over the earth, Adam and Eve submit to the rule of one of its craftiest creatures—the serpent—thereby fracturing their relationship with God and collapsing the project aimed at God’s reign over all the earth. Rather than going forth from Eden to expand the blessings of God’s royal presence, they are banished from the garden to a wandering existence that instead spreads the curse.

Yet even amidst rebellious treason, God would not give up on his kingdom project. From the cursed dirt of Eden, redemptive history sprouts forth with the promise of the “seed” of a woman who will crush the head of the serpent while suffering a bruised heel in the process ( Gen. 3:15 ). The victory of the seed will reverse the curse and renew God’s creation. But while the end goal is still God’s reign over all the earth, the promise of victory now includes the price of suffering. Henceforth, a pattern emerges in the story of Adam and Israel whereby victory comes through suffering, exaltation through humiliation, and ultimately, the kingdom through the cross.

The counterintuitive pattern of victory through sacrifice can be seen throughout the story of Israel. God makes a promise to Abraham to bless the nations and seals a covenant with a sacrifice. God redeems his people from slavery in Egypt through the blood of a sacrificial lamb. King David overcomes the giant through humble means, and his royalty is characterized by righteous suffering. The prophet Isaiah reveals how the victory of the kingdom hinges on the suffering of a servant. But while the pattern of victory through sacrifice is present throughout the Old Testament, it culminates in the coming of the Messiah in the New Testament.

The Crucified King

Jesus came proclaiming the kingdom of God but his royal mission led him to a gruesome death on a Roman cross. From an earthly perspective, it certainly appeared that the cross represented the failure of Christ’s kingdom mission. The Scriptures, however, subtly yet powerfully show that the cross is not a stumbling stone to the kingdom of God; it is the cornerstone.

Mark’s account of the crucifixion is filled with royal imagery. Jesus is given a purple robe, a scepter in his hand, and a crown of thorns on his head (Mark 15:17). Even as he hangs on the cross, the sign above his head reads, “The King of the Jews” (Mark 15:26). Mark is showing through irony that the one mocked as king truly is king. But he’s a different kind of king. The onlookers ridicule Jesus, saying, “Save yourself, and come down from the cross!” (Mark 15:30). Yet Jesus reveals his kingship not by coming down from the cross to save himself but by staying on the cross to save others. The cross is the greatest display of Christ’s reign as power controlled by love.

According to Mark (and the other gospels as well), the kingdom mission of Jesus does not terminate at the cross. Jesus is king on the cross: forgiving sin, defeating evil, and establishing God’s kingdom on earth as it is in heaven. The cross is neither the failure of Jesus’s messianic ministry, nor is it a prelude to his royal glory. It is the apex of his kingdom mission. The splendor of God’s royal power shines brightest through the sacrificial death of the Son of God. The cross is the crowning achievement of Christ’s kingdom mission.

In John’s account of the life of Christ, everything moves toward the climactic “hour” when Jesus, being “lifted up” on the cross, is truly being enthroned in glory (John 12:23–32; cf. 3:14, 8:28). The cross becomes not only the center of redemptive history but also the fulcrum upon which the logic of the world is turned upside down. Shame is transformed into glory, foolishness into wisdom, and humiliation into exaltation. The cross is the throne from which Christ rules the world.

We learn throughout the rest of the New Testament that the death of Christ is a multifaceted accomplishment within the narrative of God bringing his kingdom on earth as it is in heaven. While the accomplishments of the cross are unending, the heart of the cross, out of which everything else flows, is substitutionary atonement. Christ died in our place, for our sins to reconcile sinners to the God who is making all things new by grace.

In sum, from the bruised heel of Genesis 3:15 to the reigning lamb of Revelation 22:1, the Bible is a redemptive story of a crucified messiah who brings the kingdom through his atoning death on the cross.

The Kingdom and the Cross

How, then, can we summarize the relationship between the kingdom and the cross? While many rend asunder the kingdom and the cross, Scripture presents a mutually enriching relationship between the two that draws from the story of Israel and culminates in the crucifixion of Christ the king. The story of redemption reveals that the promises of the kingdom (such as victory over enemies, forgiveness of sin, and a new exodus) find their fulfillment primarily in the cross of Christ.

Furthermore, kingdom and cross need not vie for position in the story of redemption because they play different roles. The cross is central (the climactic mid-point of the story) and the kingdom is telic (the end-goal of the story). The glory of God’s wisdom, however, is displayed in the manner that the end-time kingdom has broken into the middle of history through the death of the messiah.

In short, the kingdom and the cross are held together by the Christ—Israel’s messiah—who brings God’s reign on earth through his atoning death on the cross. The kingdom is the ultimate goal of the cross, and the cross is the means by which the kingdom comes. The shocking paradox of God’s reign through Christ crucified certainly appears foolish to fallen human logic; however, perceived through faith, it is the very power and wisdom of God.

To say that the kingdom is established by the cross certainly does not rule out or even minimize the importance of the other aspects of Christ’s saving work. The death of Christ is the decisive moment, though certainly not the only significant moment. God’s kingdom was present in Jesus’ life, proclaimed in his preaching, glimpsed in his miracles/exorcisms, established by his death, inaugurated through the resurrection, is being advanced by the Holy Spirit through the church, and will be consummated in Christ’s return.

A Cross-Shaped Kingdom

Dietrich Bonhoeffer once said, “A king who dies on the cross must be the king of a rather strange kingdom.” 6 A strange kingdom indeed; for while the kingdoms of this world are built by force, the kingdom of God is founded on grace. Since God’s kingdom is established and forever shaped by the cross of Christ, we can say it truly is a cross-shaped kingdom. The cross creates a community of ransomed people living under the reign of God.

The cross-shaped kingdom provides a framework for a life of devotion to the king. For through the cross, we are not only forgiven of our sins, but we are also made followers of our savior. Jesus says, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23). To follow the king, we have to take up our crosses. Followers of Jesus are bound for glory. But what is true for Christ is also true for those who are “in Christ”: glory comes through suffering. As coheirs of the kingdom with Christ, “we suffer with him in order that we may also be glorified with him” (Rom. 8:17). As Martin Luther King Jr. said, “Christianity has always insisted that the cross we bear always precedes the crown we wear.” 7

The kingdom was established through the self-giving love of Christ, and it will be advanced through the self-giving love of his people. How is this possible in a world where everyone is looking out for themselves? The sacrificial love of God displayed in the cross creates a people who lovingly give of themselves for the well-being of others. For example, because the kingdom of God is marked by justice, those who have been justified before God have more reason than any to seek justice for the weak, the poor, and the oppressed. And yet, to be clear, we do not build the kingdom for God, we receive it from God (Heb 11:28). The kingdom of God is not the culmination of human potential and effort but the intervention of God’s royal grace into a sinful and broken world.

Conclusion

Jesus was crucified with a title over his head that declared him to be a king. But while the title on Christ’s cross—“The King of the Jews”—makes explicit the connection between the kingdom and the cross, perhaps the crown of thorns provides the best image for explaining how they relate. The thorns, which were a sign of the curse and defeat of Adam, truly symbolize the paradoxical synthesis of Christ’s sovereign rule and his sin-bearing sacrifice. The twisted thorns picture how atonement and kingdom are interwoven throughout the grand story of redemption as the goal of history and the means by which it is achieved. The kingdom comes in power, but the power of the gospel is Christ crucified.