Difference between revisions of "Kingdom Of God"

<p> The heart of Jesus' teachings centers around the theme of the kingdom of God. This expression is found in sixty-one separate sayings in the Synoptic Gospels. Counting parallels to these passages, the expression occurs over eighty-five times. It also occurs twice in John (3:3,5). It is found in such key places as the preaching of John the Baptist, "Repent, for the kingdom of heaven is near" (&nbsp;Matthew 3:2 ); Jesus' earliest announcement, "The time has come The kingdom of God is near. [[Repent]] and believe the good news!" (&nbsp;Mark 1:15; cf. &nbsp;Matthew 4:17; &nbsp;Luke 4:42-43 ); the prayer Jesus taught his disciples, "your kingdom come" (&nbsp;Matthew 6:10 ); in the Beatitudes, "for theirs is the kingdom of heaven" (&nbsp;Matthew 5:3,10 ); 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" (&nbsp;Mark 14:25 ); and in many of Jesus' parables (&nbsp;Matthew 13:24,44 , &nbsp;45,47; &nbsp;Mark 4:26,30; &nbsp;Luke 19:11 ). </p> <p> It was once popular in certain circles to argue that the expressions "kingdom of God" and "kingdom of heaven" referred to two different realities. It is now clear, however, that they are synonyms. This is evident for several reasons. For one, the two expressions are used in the same sayings of Jesus, but where Matthew uses "kingdom of heaven, " Mark or Luke or both use "kingdom of God." Second, Matthew himself uses these two expressions interchangeably in 19:23-24, "it is hard for a rich man to enter the kingdom of heaven for a rich man to enter the kingdom of God." Finally, we know that "heaven" was frequently used as a circumlocution for "God" by devout Jews. [[Due]] to respect for the third commandment ("You shall not misuse the name of the Lordyour God" [ &nbsp;Exodus 20:7 ]), pious Jews used various circumlocutions for the sacred name of God (YHWH) in order to avoid the danger of breaking this commandment. One such circumlocution was the term "heaven." This is seen in the expression "kingdom of heaven" but also in such passages as &nbsp;Luke 15:18,21 ("Father, I have sinned against heaven and against you") and &nbsp; Mark 11:30 . </p> <p> <i> Various Interpretations </i> Despite the centrality of this expression in Jesus' teachings, there has been a great deal of debate over the years as to exactly what Jesus meant by it. One reason for this is that neither Jesus nor the [[Evangelists]] ever defined exactly what they meant by this expression. They simply assumed that their hearers/ readers would understand. </p> <p> <i> The Political Kingdom </i> . According to this view Jesus sought to establish a Davidic-like kingdom in Jerusalem. This kingdom was political in nature and sought to free Israel from the Romans. Jesus was in essence a political revolutionary who sought to arm his disciples (&nbsp;Luke 22:35-38 ), entered Jerusalem on [[Palm]] Sunday as a king (&nbsp;Mark 11:11 ), challenged the political establishment by cleansing the temple (&nbsp;Mark 11:15-18 ), urged people to rebel by not paying their taxes (&nbsp;Mark 12:13-17; is reread to teach the opposite of its present meaning ), enlisted zealots as disciples (&nbsp;Mark 3:18 ), used the taking up of the cross (which was a symbol of zealot sacrifice for enlisting disciples &nbsp;Mark 8:34 ), and was crucified as a political rebel (&nbsp;Mark 15:26 ) between two other rebels (&nbsp;Mark 15:27 ). </p> <p> This interpretation has found few supporters over the years, but it is continually raised. It is an impossible view, however, for the evidence against it is overwhelming. The presence of a tax collector among the disciples is impossible to explain if Jesus were a revolutionary, for tax collectors were seen as collaborators with the Romans and hated by zealots. Such teachings as &nbsp;Matthew 5:9 ("Blessed are the peacemakers"); 38-42 ("If someone [a Roman soldier] forces you to go one mile, go with him two miles"); 43-47 ("Love your enemies"); &nbsp; Matthew 26:52 ("all who draw the sword will die by the sword"); &nbsp; Mark 12:13-17 ("Give to [[Caesar]] what is Caesar's") simply do not permit such an interpretation. To claim that all such sayings in the Gospels are inauthentic or to reconstruct their supposed original form in a radical way is to manipulate the evidence to sustain a thesis, rather than to allow the evidence to determine the thesis. </p> <p> <i> The "Liberal" or [[Spiritual]] Kingdom </i> . During the height of theological liberalism the kingdom of God was understood as God's rule in the human heart. One of the favorite passages used to support this was &nbsp;Luke 17:20-21 , "the kingdom of God is within you." Any eschatological thoughts associated with this expression were seen as unrefined, primitive, Jewish apocalyptic thinking that Jesus never outgrew and that was only the "husk" and not the "kernel" of his teachings. Or they were interpreted as symbols of the inner rule of God in the heart. The kingdom of God was God's spiritual reign in the life of the believer that resulted in an inner moral ethic. This ethic focused on Jesus' teachings concerning the universal Fatherhood of God, the infinite value of the human soul, and the love commandment. </p> <p> [[Liberal]] theology, which was built upon a belief in continual evolutionary progress and the ultimate goodness of humanity, was dealt a mortal blow with the coming of World War I, and the subsequent years have done nothing to revive its naive optimism in humanity. This, along with the rediscovery of the eschatological element in the teachings of Jesus, brought about the demise of this interpretation. Like the liberal interpretation of the nineteenth century, modern attempts to eliminate the eschatological dimensions of Jesus' teachings by seeing them as symbols to which the present reader gives his or her own meaning, are also impossible to accept. One simply cannot eliminate the eschatological dimension of Jesus' teachings. The biblical evidence will not permit it. </p> <p> <i> The "Consistent" or Future Kingdom </i> . At the turn of the nineteenth century the eschatological dimension of Jesus' teachings was rediscovered. It became evident that Jesus was not a nineteenth-century liberal but a first-century Jew. As a result it was clear that Jesus must have thought to a great extent like a first-century Jew. Since the kingdom of God was seen by most Jews in Jesus' day as a future, supernatural kingdom that would bring history to a close, it was logical to think that Jesus thought similarly. Jesus' sayings concerning the kingdom of God would have been understood by his audience as referring to such a kingdom, and since Jesus made no radical attempt to correct such thinking, we must understand his teachings on the kingdom of God as eschatological. </p> <p> According to this view Jesus taught that the kingdom of God, which would bring history to its end, was future. Yet this event lay not in the far distant future. On the contrary, it was very near. It had not yet arrived, but it was to appear momentarily. [[Signs]] and powers of the kingdom were already at work, and prefigurements of its glory were already present. As a result Jesus taught along with announcement of the kingdom of God's nearness an "interim ethic" for this brief in-between period of history. Soon the Son of Man would come, the final judgment would take place, and world history as we know it would cease. During this in-between period believers were to live a heroic ethic. They were to avoid divorce, refrain from marriage, love their enemies, turn the other cheek, not retaliate, give to whoever had a need. </p> <p> It is clear that this interpretation takes seriously the future dimension of Jesus' sayings concerning the kingdom of God. On the other hand, it ignored another kind of saying found in the Gospels, which involves the announcement that the kingdom has already in some way come. These sayings involving the arrival of the kingdom of God were usually seen as inauthentic and later creations of the church by advocates of this view. </p> <p> <i> The "Realized" or [[Present]] Kingdom </i> . In response to the former view, which arose in Germany, there arose in [[England]] an opposing view. According to this view Jesus did announce the coming of the awaited kingdom. However, he did not announce that it was coming in the near future. On the contrary, he announced that it had already arrived. Now in Jesus' ministry the kingdom of God had already come. There was therefore no need to look for something in the future. The Son of Man had already come, and he had brought with him the kingdom. Nothing is still awaited. In its entirety the kingdom of God was realized in the coming of Jesus. </p> <p> This view, like the "consistent" view, has the benefit of taking seriously certain biblical data. There is no doubt, as we shall see, that there are in the Gospels sayings of Jesus that announce that the kingdom has come. They do not announce simply that it is near. They announce that it is <i> here </i> . It is evident that these last two views, unless modified in some way, contradict one another. Yet both offer convincing biblical evidence in support of their views. (This cannot be said of the first two views.) Like the "consistent" view, this view also tends to see the biblical data that contradicted it as being inauthentic. Only in this instance it was the sayings that spoke of the kingdom of God being future that were inauthentic. </p> <p> <i> The Biblical Evidence </i> It is evident that there is biblical evidence to support both the "consistent" and "realized" views. In certain passages, for example, it is clear that the kingdom of God is future. In the Lord's prayer we pray "Your kingdom come" (&nbsp; Luke 11:2 ), and the kingdom must as a result be future. Jesus' saying that "Not everyone who says to me ‘Lord, Lord, ' will enter the kingdom of God" must also refer to a future event, for he continues "Many will say to me <i> on that day </i> " (&nbsp;Matthew 7:21-23 ). Jesus' institution of the Last Supper also looks forward to "that day when I [Jesus] drink it anew in the kingdom of God" (&nbsp;Mark 14:25 ). Other passages associate the coming of the kingdom of God with the final judgment (&nbsp;Matthew 5:19-20; &nbsp;8:11-12; &nbsp;25:31-46; &nbsp;Luke 13:22-30 ). It cannot be denied therefore that there are numerous passages in the Gospels that indicate that Jesus understood the kingdom of God to be still future. </p> <p> In other passages, however, it is equally clear that the kingdom of God is already present. Jesus told his hearers "if I drive out demons by the finger of God, then the kingdom of God has come to you" (&nbsp;Luke 11:20; cf. &nbsp;Matthew 12:28 ). In four of the other instances where the same verb "has come" ( <i> ephthasen </i> ) is used in the New Testament it clearly means "has arrived, " is "now present" (&nbsp;Romans 9:31; 2Col 10:14; &nbsp;Philippians 3:16; &nbsp;1 Thessalonians 2:16 ). In the other instance where it is future, however, the tense is future ( <i> phthasomen </i> , &nbsp;1 Thessalonians 4:15 ). [[Elsewhere]] Jesus declared that his coming marked the end of the old era when he said "The Law and the [[Prophets]] were proclaimed until John. Since that time, the good news of the kingdom of God is being preached" (&nbsp;Luke 16:16 ). Here two distinct periods of history are distinguished. The former is referred to as the period of the Law and the prophets. The second is the period of the kingdom of God. John the Baptist is seen as a bridge who both brings the "old" to its conclusion and announces the breaking in of the "new." This "new" thing, which cannot be mixed with the old (&nbsp;Mark 2:21-22 ), which gathers the outcasts (&nbsp;Matthew 11:4-6 ) and the lost tribes of Israel (&nbsp;Mark 3:13-19; &nbsp;Matthew 19:28 ), which manifests signs and marvels (&nbsp;Matthew 13:16-17 ), which inaugurates a new covenant (&nbsp;1 Corinthians 11:25 ), is nothing other than the arrival of the kingdom of God. Jesus also announced that now already the long-awaited messianic banquet had begun (&nbsp;Luke 14:15-24 ). The kingdom of God was now in their presence (&nbsp;Luke 17:20-21 — "among" is a better translation than "within" ). </p> <p> How should one deal with this apparently contradictory data? Should we decide the issue by majority vote? If so, the "future" interpretation would win over the "present" one, because there are more examples in its support in the Gospels. Yet rather than claim that one group of these sayings is "authentic" whereas the other is not, we should first analyze carefully exactly what the word "kingdom" means. Perhaps this will provide the key for understanding what Jesus meant by the "kingdom of God." How is the term "kingdom" to be understood? Should it be understood statically as denoting a realm or place? If this is correct and "kingdom" refers to a territory or piece of real estate, then it is evident that the kingdom of God cannot have arrived. There has been no geographical or cosmic changes that have taken place in the coming of Jesus. The planet remains today essentially as it was in the time of Christ. No new territory exists. No place on this planet can be designated "the kingdom of God." On the other hand, should we understand the term dynamically as referring to the rule or reign of a king? </p> <p> Both in the Old Testament and in the New Testament the term "kingdom" ( <i> malkut </i> [] <i> and </i> [] <i> basileia </i> []) is understood as dynamic in nature and refers primarily to the rule or reign of a king. It is seldom used in a static sense to refer to a territory. As a result, in the vast majority of instances it would be better to translate the expression "kingdom of God" as the "rule of God." That Jesus understood it this way is evident from such passages as &nbsp;Luke 19:12 ("A man of noble birth went to a distant country to have himself appointed king, " literally "to receive a kingdom [basileia]"; cf. also v. 15); &nbsp; Matthew 6:33 ("seek first his kingdom"); and &nbsp; Mark 10:15 ("receive the kingdom of God like a little child"). </p> <p> [[Understood]] as the "reign of God" it is possible for Jesus to announce that in fulfillment of the Old Testament promises the reign of God has arrived. In Jesus' coming Satan has been defeated (&nbsp;Luke 10:18; &nbsp;11:20-22 ), the outcasts of Israel are being gathered as predicted (&nbsp;Mark 2:15-16; &nbsp;Luke 14:15-24 ), the Old Testament promises are fulfilled (&nbsp;Luke 10:23-24 ), the resurrection of the dead has begun (&nbsp;1 Corinthians 15:20 ), a new covenant has been inaugurated (&nbsp;1 Corinthians 11:25 ), the promised Spirit has come as the prophets foretold (&nbsp;Mark 1:8 ). Indeed the kingdom is "already now" realized in history. </p> <p> However, the consummation of the "already now" still lies in the future. The coming of the Son of Man, the final resurrection, faith turning to sight, are "not yet." The kingdom of God is both now and not yet. Thus the kingdom of God is "realized" and present in one sense, and yet "consistent" and future in another. This is not a contradiction, but simply the nature of the kingdom. The kingdom has come in fulfillment of the Old Testament promises. A new covenant has been established. But its final manifestation and consummation lie in the future. Until then we are to be good and faithful servants (&nbsp;Luke 19:11-27 ). </p> <p> <i> Implications </i> If the kingdom is both already now and not yet, the believer must be on guard against the danger of emphasizing one aspect of the kingdom at the expense of the other. A one-sided emphasis on the "already now, " which emphasizes miracles, healing, victory over sin, and gifts God has given his church, and ignores the "not yet" may lead to an optimistic triumphalism that will result in disillusionment. Jesus' teachings concerning the tribulation(s) that lay ahead (&nbsp; Mark 13; &nbsp;Matthew 24-25; &nbsp;Luke 21 ) warn against such optimism. The symbol of discipleship Jesus gave to his disciples is that of bearing a cross! The crown awaits the consummation. The enjoyment of the firstfruits of the kingdom must be tempered by the fact that we still live by faith and not sight. We still long for the perishable to become clothed with the imperishable, the mortal with immortality (&nbsp;1 Corinthians 15:53 ). In the meantime we are called to endure to the end. </p> <p> On the other hand, a one-sided emphasis on the not yet may lead to defeatism and despair in this life and a neglect of the joy and victory over sin and death in the Spirit's having already come. The "gates of Hades" (&nbsp;Matthew 16:18 ) shall not overcome the church! Even in this life because the kingdom has come, we can be "transformed into his likeness with ever-increasing glory" (&nbsp;2 Corinthians 3:18 ). The now and the not yet must be held in tension. [[Believers]] can rejoice in having passed from death into life and in the abiding presence of the Spirit of God. But the victories in the present life, are also accompanied with all too many defeats. </p> <p> Believers are thus encouraged both by the victories of the already now and the defeats of the not yet. The former having provided a taste of the glory which is to be revealed (&nbsp;1 Peter 5:1 ) causes us to long all the more for the not yet. Similarly, because of the experience of defeat, sorrow, and in seeing the corruption of the world around us, we also long all the more for the not yet that awaits. Thus [[Christians]] continue to look longingly toward the blessed hope (&nbsp;Titus 2:13 ), when the Son of Man will return and bring the kingdom to its consummation. Having tasted of the firstfruits that are already realized, the believer prays all the more earnestly "your kingdom come" (&nbsp;Matthew 6:10 ) and <i> "Marana tha" </i> (&nbsp; 1 Corinthians 16:22; cf. &nbsp;Revelation 22:20 ). </p> <p> [[Robert]] H. Stein </p> <p> See also [[Jesus Christ]] </p> <p> <i> Bibliography </i> D. C. Allison, Jr., <i> The End of the Ages Has Come </i> ; G. R. Beasley-Murray, <i> Jesus and the Kingdom of God </i> ; B. Chilton and J. I. H. McDonald, <i> Jesus and the Ethics of the Kingdom </i> ; O. Cullman, <i> Christ and Time </i> ; R. H. Hiers, <i> The Kingdom of God in the Synoptic Tradition </i> ; W. G. K mel, <i> [[Promise]] and [[Fulfillment]] </i> ; G. E. Ladd, <i> Jesus and the Kingdom </i> ; G. Lundstršm, <i> The Kingdom of God in the Teaching of Jesus </i> ; N. Perrin, <i> The Kingdom of God in the Teaching of Jesus </i> ; R. Schnackenburg, <i> God's Rule and Kingdom </i> ; R. H. Stein, <i> The Method and [[Message]] of Jesus' Teachings </i> ; W. Willis, ed., <i> The Kingdom of God in 20th-Century [[Interpretation]] </i> . </p>

<p> Most of the biblical references to the kingdom of God are found in the teachings of Jesus recorded in the four Gospels. The subject of the kingdom of God was central in Jesus’ teaching. Yet nowhere did Jesus say exactly what the kingdom was, and neither did the writers of the New Testament who followed him, even though they too spoke of the kingdom. </p> <p> Perhaps the reason for this was that people who knew the Old Testament should already have been familiar with the idea of God’s kingdom. Jesus’ teaching on the kingdom was a development of the Old Testament teaching, showing that through him the kingdom found its fullest meaning. </p> <p> '''What the kingdom of God is''' </p> <p> Throughout the Bible the kingdom of God is the rule of God. It is not a territory over which he reigns, but the rule which he exercises. It is defined not by a geographic location, an era of existence, or the nationality of a people, but by the sovereign rule and authority of God (&nbsp;Exodus 15:18; &nbsp;Psalms 103:19; &nbsp;Psalms 145:10-13). </p> <p> Jesus likewise understood God’s kingdom as God’s rule rather than as a territory or a people. Those who seek God’s kingdom seek God’s rule in their lives (&nbsp;Matthew 6:33); those who receive God’s kingdom receive God’s rule in their lives (&nbsp;Mark 10:15). The prayer for God’s kingdom to come is a prayer that his rule be accepted, so that his will is done on earth as it is in heaven (&nbsp;Matthew 6:10). The kingdom is a realm in the spiritual, not the physical, sense. Those who enter the kingdom of God enter the realm where they accept God’s rule (&nbsp;Matthew 21:31). </p> <p> The world at present is in a state of rebellion against God’s rule, because it is under the power of Satan (&nbsp;2 Corinthians 4:4; &nbsp;1 John 5:19; see [[World]] ). Therefore, when the kingdom of God came among people in the person of Jesus Christ, the rule of God was demonstrated in the defeat of Satan. As Jesus proclaimed the kingdom, he healed those who were diseased and oppressed by evil spirits, and in so doing he gave evidence of his power over Satan (&nbsp;Matthew 4:23-24). His deliverance of people from the bondage of Satan was proof that God’s kingdom (his authority, power, rule) had come among them (&nbsp;Matthew 12:28; &nbsp;Mark 1:27; &nbsp;Luke 10:9; &nbsp;Luke 10:17-18). </p> <p> There is a sense, therefore, in which all people experience the kingdom; for all people experience (or one day will experience) the sovereign authority of God, either in blessing or in judgment (&nbsp;Matthew 12:28; &nbsp;Revelation 11:15; &nbsp;Revelation 11:18; &nbsp;Revelation 19:15-16). But the important aspect of the kingdom that the Gospels emphasize is that it came into the world through Jesus. Because John the Baptist announced the coming of the kingdom of Jesus, he brought to a close the pre-kingdom era (&nbsp;Matthew 3:2; &nbsp;Luke 16:16). Even the most insignificant person in the new era enjoys blessings that the greatest person of the former era never knew (&nbsp;Matthew 11:11). </p> <p> Note: The kingdom of God and the kingdom of heaven are different names for the same thing. The Bible uses the expressions interchangeably (&nbsp;Matthew 19:23-24). Jews liked to show great respect for the name of God; therefore, because they feared that they might use that name irreverently, they often used the word ‘heaven’ instead of ‘God’ (&nbsp;Daniel 4:25-26; &nbsp;Luke 15:18; &nbsp;John 3:27). Matthew, who wrote his Gospel for the Jews, usually (but not always) speaks of God’s kingdom as the kingdom of heaven, whereas the other Gospel writers call it the kingdom of God (&nbsp;Matthew 19:14; &nbsp;Mark 10:14; &nbsp;Luke 18:16). </p> <p> '''Both present and future''' </p> <p> In contrast to the popular Jewish belief that God’s kingdom was a future national and political kingdom to be centred on Israel, Jesus pointed out that God’s kingdom was already present among them. It was present in him (&nbsp;Luke 10:9; &nbsp;Luke 17:20-21). </p> <p> When people willingly humbled themselves and submitted to the rule of Christ, they immediately entered Christ’s kingdom. And by entering the kingdom they received forgiveness of sins and eternal life (&nbsp;Matthew 21:31; &nbsp;Mark 10:14-15; &nbsp;John 3:3). Not only those of Jesus’ time, but people of any era, when they believe in him, immediately enter his kingdom and receive the kingdom’s blessings (&nbsp;Romans 14:17; &nbsp;Colossians 1:13). </p> <p> But Jesus spoke also of the kingdom as something belonging to the future (&nbsp;Mark 14:25), whose establishment could take place only after he had suffered and died (&nbsp;Luke 18:31-33; &nbsp;Luke 22:15-16; &nbsp;Luke 24:26; &nbsp;Revelation 5:6-12; &nbsp;Revelation 11:15). Even for those who were already believers, Jesus spoke of his kingdom as something yet future, which they would enter at his return (&nbsp;Matthew 7:21-23; &nbsp;Matthew 13:41-43; &nbsp;Matthew 25:31-34). For this reason Christians, who are already in the kingdom, also look forward to the day when they will inherit the kingdom (&nbsp;1 Corinthians 15:50; &nbsp;2 Peter 1:11). </p> <p> A person may well ask how the kingdom of God can be something that is present here and now, yet be something that awaits the future. The answer lies in our understanding of the kingdom of God as the sovereign rule of God. Believers enter the kingdom as soon as they believe, but they will experience the full blessings of the kingdom only when Christ returns to punish evil and reign in righteousness (&nbsp;1 Corinthians 15:24-26; see DAY OF THE LORD; RESURRECTION). </p> <p> To ‘enter the kingdom of God’ is to ‘have eternal life’ or to ‘be saved’. The Bible uses these expressions interchangeably (&nbsp;Matthew 19:16; &nbsp;Matthew 19:23-25). Just as believers experience the kingdom of God now and will do so more fully in the future, so they have eternal life now but will experience it in its fulness when Christ returns (&nbsp;John 5:24; &nbsp;John 5:29). Likewise they have salvation now, but they will experience the fulness of their salvation at the return of Christ (&nbsp;Ephesians 2:8; &nbsp;Hebrews 9:28). Eternal life is the life of the kingdom of God, the life of the age to come; but because the kingdom of God has come among them now, people have eternal life now (&nbsp;Matthew 25:34; &nbsp;Matthew 25:46; &nbsp;John 3:3; &nbsp;John 3:5; &nbsp;John 3:15; &nbsp;John 5:24). </p> <p> '''The mystery of the kingdom''' </p> <p> The truth that the teaching of Jesus makes clear is not simply that God’s kingdom is present in the world now, but that people can enter that kingdom now, even though the world is still under the power of Satan. This is a truth that people did not understand till Jesus explained it. He referred to this present aspect of the kingdom as a mystery, or secret (&nbsp;Mark 4:11). By using the word ‘mystery’, Jesus did not mean that he was telling people something to confuse them. He meant rather that he was telling them something that previously God had kept secret but was now making known. (Similar uses of ‘mystery’ occur elsewhere in the New Testament; cf. &nbsp;Romans 16:25-26; &nbsp;Ephesians 1:9-10; &nbsp;Colossians 1:26; see [[Mystery]] .) </p> <p> In Old Testament times people expected God’s kingdom to come in one mighty act, when God would destroy all earthly kingdoms and establish his rule throughout the world (&nbsp;Daniel 2:44-45; &nbsp;Zechariah 14:9; see [[Son Of Man]] ). It seems that, to some extent, John the Baptist also had this idea of the kingdom of God. That may have been why he became worried when Jesus did not immediately set up a world-conquering kingdom (&nbsp;Matthew 3:11-12; &nbsp;Matthew 11:2-3; cf. &nbsp;Luke 24:21; &nbsp;Acts 1:6). </p> <p> To reassure John, Jesus pointed out that the miracles of healing he performed were in keeping with the Old Testament prophecies concerning the Messiah’s mission. His kingdom had begun (&nbsp;Matthew 11:4-6; see [[Messiah]] ; [[Miracles]] ). That kingdom was not yet established in the world-conquering sense that John and others expected, but it had begun to do its work by delivering people from the power of Satan and offering them new life in Jesus Christ (&nbsp;Luke 17:20-21). </p> <p> God’s kingdom is present now, though not in the form it will have after the great events at the climax of the world’s history. It is hidden rather than open. It is entered voluntarily, not forced upon people with irresistible power. This is the mystery of the kingdom, the previously unknown purpose of God that Jesus revealed. </p> <p> '''Parables of the kingdom''' </p> <p> Jesus emphasized this mystery of the kingdom in the parables recorded in Matthew 13 (&nbsp;Matthew 13:11; see [[Parable]] ). The parable of the seed and the soils shows that because people are free to accept or reject the message of the kingdom, most reject it. But those who accept it experience great spiritual growth in their lives (&nbsp;Matthew 13:18-23; cf. &nbsp;Matthew 23:13). The parable of the wheat and the weeds teaches that in the present world those who are in God’s kingdom live alongside those who are not; but in the day of judgment, when God’s kingdom will be established openly, believers will be saved and the rest punished (&nbsp;Matthew 13:24-30; &nbsp;Matthew 13:34-43). </p> <p> The parables of the mustard seed and the yeast illustrate that although the kingdom may appear to have insignificant beginnings, it will one day have worldwide power and authority (&nbsp;Matthew 13:31-33). The parables of the hidden treasure and the valuable pearl illustrate that when people are convinced of the priceless and lasting value of the kingdom of God, they will make any sacrifice to enter it (&nbsp;Matthew 13:44-46). Nevertheless, there are both the true and the false among those who claim to be in God’s kingdom. The parable of the fishing net shows that these will be separated in God’s decisive judgment at the close of the age (&nbsp;Matthew 13:47-50). </p> <p> '''Practical demands of the kingdom''' </p> <p> Although people may desire the kingdom of God above all else (&nbsp;Matthew 6:33; &nbsp;Matthew 13:44-46), they cannot buy their way into it. The right of entry into that kingdom is the gift of God and, as with God’s other gifts, it must be accepted humbly by faith (&nbsp;Mark 10:15; &nbsp;Luke 12:32). The work of God produces eternal life within believers and introduces them into the kingdom of God. It is a work that people themselves cannot do, no matter how hard they try; but God does it for all those who trust in him (&nbsp;Mark 4:26-29; &nbsp;Mark 10:17; &nbsp;Mark 10:23-27; &nbsp;John 3:3; &nbsp;John 3:15). </p> <p> Neither good deeds nor social status can gain people entrance into the kingdom of God. What God demands is repentance – a total change that gives up all self-sufficiency for the sake of following Christ as king (&nbsp;Matthew 4:17; &nbsp;Matthew 5:20; &nbsp;Matthew 19:23; &nbsp;Luke 9:62). It is a decision that requires the full force of a person’s will (&nbsp;Luke 16:16). </p> <p> All who enter God’s kingdom come under his rule, where he teaches them the qualities of life that he requires of them. Yet they look upon his commands not as laws that they are forced to obey, but as expressions of his will that they find true happiness in doing (&nbsp;Matthew 5:3; &nbsp;Matthew 5:10; &nbsp;1 John 5:3-4). They learn that the principles that operate in the kingdom of God are different from those that operate in the kingdoms of the world (&nbsp;Matthew 20:20-28; &nbsp;John 18:36). Having come into the enjoyment of the rule of Christ themselves, they then spread the good news of his kingdom throughout the world (&nbsp;Matthew 10:7; &nbsp;Matthew 24:14; &nbsp;Acts 8:12; &nbsp;Acts 19:8; &nbsp;Acts 28:23; &nbsp;Acts 28:31). </p> <p> Those who serve the kingdom of God may bring persecution and suffering upon themselves (&nbsp;Matthew 10:7; &nbsp;Matthew 10:16-22; &nbsp;Acts 14:22; &nbsp;2 Thessalonians 1:5). God, however, will preserve them through their troubles and bring them into the full enjoyment of his kingdom in the day of its final triumph (&nbsp;Luke 18:29-30; &nbsp;2 Timothy 4:18; &nbsp;2 Peter 1:11). </p> <p> '''The kingdom and the church''' </p> <p> God’s purpose was that when the Messiah came, the people of Israel would be the first to hear the good news of the kingdom. Upon accepting the Messiah, they would enter God’s kingdom and then spread the good news to all nations (&nbsp;Isaiah 49:5-6; &nbsp;Matthew 10:6-7; &nbsp;Matthew 15:24). But when Israel on the whole rejected the Messiah, God sent the message to the nations direct. Gentiles who believed entered the kingdom, but Jews for whom the kingdom had been prepared were excluded (&nbsp;Matthew 8:10-12; &nbsp;Matthew 20:1-16; &nbsp;Matthew 21:33-43; &nbsp;Acts 13:46-47; &nbsp;Acts 28:23-31). </p> <p> The reason many of the Jews rejected Jesus was that he did not bring them the kind of kingdom they were looking for. They wanted a Messiah who would be a political deliverer, and they wanted a kingdom that would bring material prosperity. Jesus was opposed to both ideas (&nbsp;John 6:15; &nbsp;John 18:36). Even the apostles did not fully understand the nature of the Messiah and the kingdom, but they did not, as others, reject Jesus. They knew that he was indeed the Messiah of God who brought them the kingdom of God and eternal life (&nbsp;Matthew 16:13-16; &nbsp;John 6:66-69). </p> <p> The believing minority among the Jews (the old people of God, the nation Israel) became the nucleus of the new people of God, the Christian church. To build the old people of God, God chose twelve tribes; to build the new people of God, he chose twelve apostles. As they preached the good news of Jesus Christ, the apostles opened the kingdom to all who wished to enter. They carried God’s authority with them, so that when they acted in obedience to his word, their work on earth was confirmed in heaven (&nbsp;Matthew 16:18-19; &nbsp;Acts 8:12; &nbsp;Acts 20:24-25; &nbsp;Acts 28:31). </p> <p> As a result of the apostles’ preaching of the kingdom of God, people believed. The faithful of old Israel became God’s true Israel; believers of other nations became Abraham’s spiritual offspring (&nbsp;Romans 2:28-29; &nbsp;Galatians 3:28-29; &nbsp;Galatians 6:16). The church came into being and grew. In the great acts of God seen on the Day of [[Pentecost]] and during the months that followed, the apostles saw the power of the kingdom of God at work in a way they had never imagined (&nbsp;Mark 9:1). </p> <p> However, the church is not the kingdom, just as Israel was not the kingdom. The church and the kingdom are things of a different kind. The kingdom is the rule of God; the church is a community of people. It is the new community of God’s people, just as Israel was the old community. The kingdom works through the church, but it is something far wider than the church. It worked in the days before the church was born, and it will continue to work till the day of God’s final triumph (&nbsp;1 Corinthians 15:24-28; &nbsp;Revelation 11:15). In the meantime the church is the means by which God’s rule should most clearly be seen in the world (&nbsp;John 17:23; &nbsp;Romans 14:16-18; &nbsp;Ephesians 3:10; see [[Church]] ). </p>

&nbsp;Psalm 47:2&nbsp;Psalm 103:19&nbsp;Daniel 4:17&nbsp;4:25-37 <p> The kingdom of God was the central image in Jesus' preaching as clearly seen in &nbsp;Mark 1:14-15 , a summary of the preaching of Jesus. The kingdom of God is the heart of the summary. </p> <p> In His parables Jesus spoke of the kingdom in many different ways. He said that the kingdom is like a farmer (&nbsp;Matthew 13:24 ), a seed (&nbsp;Matthew 13:31 ), a yeast (&nbsp;Matthew 13:33 ), a treasure (&nbsp;Matthew 13:44 ), a pearl merchant (&nbsp;Matthew 13:45 ), a fishnet (&nbsp;Matthew 13:47 ), an employer (&nbsp;Matthew 20:1 ), a king inviting people to a marriage feast (&nbsp;Matthew 22:2 ), and ten young women (&nbsp;Matthew 25:1 ). He spoke also of the glad tidings of the kingdom (&nbsp;Luke 8:1 ) and of the mystery of the kingdom of God (&nbsp;Mark 4:11 ). </p> <p> Jesus spoke Aramaic; the Gospel writers translated Jesus' sermons and parables into Greek. Mark, Luke, and John translated Jesus' words as “kingdom of God.” Matthew sometimes used this phrase too, but often he preferred to translate Jesus' Aramaic words as “kingdom of heaven.” The two phrases mean exactly the same thing, because they are translations of the same Aramaic words of Jesus. See [[Aramaic]]; Greek. </p> <p> What did Jesus mean when he spoke of the kingdom of God? He meant, quite simply, the rule of God. The kingdom of God is the reign of God. </p> <p> This is best understood if it is distinguished from what Jesus did not mean. He was not speaking of a geographical area such as the Holy Land or the Temple. He was not speaking of a political entity such as the nation of Israel or the Sanhedrin. He was not speaking of a group of people such as His disciples or the church. </p> <p> Rather, the kingdom of God is God's ruling. It is the sovereign reign of God. This rule is independent of all geographical areas or political entities. It is true that the rule of God implies a people to be ruled, and Jesus called upon people to enter the kingdom. The kingdom itself should be distinguished from the people who enter it. </p> <p> Jesus taught that the kingdom of God looks unimpressive, but it is going to grow into something tremendous. The kingdom is like a tiny mustard seed which grows into a bush large enough to provide shelter for God's creatures (&nbsp;Mark 4:30-32 ). </p> <p> Jesus never said that people are to build the kingdom of God. On the contrary, the establishment of the kingdom is a work of God. God will reign, and people can contribute nothing to that reigning of God. </p> <p> When will God establish his kingdom? In one sense, the kingdom will not come until some unspecified time in the future (see, for example, &nbsp;Matthew 25:1-46 ). There is a sense in which modern Christians may still look forward to the coming of the kingdom of God. </p> <p> On the other hand, Jesus also said that there is a sense in which the kingdom of God had come in His own time. “The time is fulfilled, and the kingdom of God is at hand” (&nbsp;Mark 1:15 ). He said in an even more explicit way: “But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you” (&nbsp;Luke 11:20 ). </p> <p> So the kingdom of God was the rule of God which He extended over human lives through the ministry of Jesus; and it also is His rule which will be consummated or made complete in the future. See [[Eschatology]]; [[Future Hope]] . </p> <p> Since people cannot build the kingdom of God, what response are they to make to Jesus' message about the kingdom? First, they can make the kingdom their priority and seek it ahead of everything else (&nbsp;Matthew 6:33 ). It is a pearl of such value that they should sell everything else they have in order to be able to purchase it (&nbsp;Matthew 13:44-46 ). Second, they can repent and believe the good news of the kingdom (&nbsp;Mark 1:14-15 ), and so enter the kingdom like little children (&nbsp;Mark 10:14 ). Third, they can pray for the rule of God to come soon: “Thy kingdom come” (&nbsp;Matthew 6:10; compare &nbsp;1 Corinthians 16:22 ). Finally, they can be ready when the kingdom does finally come (&nbsp;Matthew 25:1-46 ). </p> <p> The Lord's [[Prayer]] contains three requests, as follows: “Hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven” (&nbsp;Matthew 6:9-10 ). These three phrases mean just about the same thing, and they tell us a lot about the kingdom of God. “Hallowed be thy name” means: “Let Your name be hallowed, or honored”; or, “Bring all people to respect and reverence You.” “Thy kingdom come” means: “Extend Your rule over human lives.” “Thy will be done on earth as it is in heaven” means: “Extend Your rule over human lives here and now so that they will reverence and respect You.” See Lord's Prayer. </p> <p> In His preaching Jesus regularly invited people to enter the kingdom of God, that is, to open their lives to the ruling of God. It is important to notice whom He invited. </p> <p> He invited everyone. That is the great surprise. He did not restrict the invitation to the respectable people, or the religious, or the wealthy or powerful (in Jesus' day wealth and power were often thought to be signs of God's blessing). Jesus included everyone without distinction. He spoke of God sending His servants out to highways and hedges to urge people to come in to the kingdom. He even said that it is more difficult for the rich to enter the kingdom than for a camel to go through the eye of a needle (&nbsp;Matthew 19:24 ). He said that the tax-collectors and prostitutes would go into the kingdom before the moral and religious people (&nbsp;Matthew 21:31 ). In brief, God is very gracious and loving toward all people, and His kingdom is offered to everyone. </p> <p> After Jesus had returned to heaven, the apostles did not continue to make the kingdom the central theme of their preaching. Instead, they began to speak of eternal life, salvation, forgiveness, and other themes. In doing this, they were not deserting Jesus' concern for the kingdom of God. They were simply expressing the same idea in their way. To speak of salvation is to speak of the kingdom. We might express it as follows: God is graciously giving salvation as a free gift (extending His kingdom) to anyone who will receive it (enter the kingdom) through His Son Jesus Christ, and this salvation begins now (the kingdom is in the midst of you) and will be completed in the future (the kingdom will come like a thief in the night). As Paul put it, the kingdom of God is righteousness and peace and joy in the Holy Spirit (&nbsp;Romans 14:17 ). See Jesus; Christ; [[Salvation]] . </p> <p> [[Fisher]] Humphreys </p>

<p> or of [[Heaven]] (ἡ βασιλεία τοῦ Θεοῦ or τῶν οὐρανῶν )''.'' In the New Testament the phrases " kingdom of God" (&nbsp;Matthew 6:33; &nbsp;Mark 1:14-15; &nbsp;Luke 4:43; &nbsp;Luke 6:20; &nbsp;John 3:3; &nbsp;John 3:5), "kingdom of Christ" (&nbsp;Matthew 13:41; &nbsp;Matthew 20:21; &nbsp;Revelation 1:9), "kingdom of Christ and of God" (&nbsp;Ephesians 5:5), " kingdom of David," i.e. as the ancestor and type of the Messiah (&nbsp;Mark 11:10), " the kingdom" (&nbsp;Matthew 8:12; &nbsp;Matthew 13:19), and "kingdom of heaven" (&nbsp;Matthew 3:2; &nbsp;Matthew 4:17; &nbsp;Matthew 13:41; &nbsp;2 Timothy 4:18), are all synonymous, and signify ''The Divine Spiritual Kingdom, The [[Glorious]] [[Reign]] Of The Messiah.'' The idea of this kingdom has its basis in the prophecies of the Old Testament, where the coming of the Messiah and his triumphs are foretold (&nbsp;Psalms 2:6-12; &nbsp;Psalms 101:1-7; &nbsp;Isaiah 2:1-4; &nbsp;Micah 4:1; &nbsp;Isaiah 11:1-10; &nbsp;Jeremiah 23:5-6; &nbsp;Jeremiah 31:31-34; &nbsp;Jeremiah 32:37-44; &nbsp;Jeremiah 33:14-18; &nbsp;Ezekiel 34:23-31; &nbsp;Ezekiel 37:24-28; &nbsp;Daniel 2:44; &nbsp;Daniel 7:14; &nbsp;Daniel 7:27; &nbsp;Daniel 9:25; &nbsp;Daniel 9:27). In these passages the reign of the Messiah is figuratively described as a golden age, when the true religion, and with it the Jewish theocracy, should be re-established in more than pristine purity, and universal peace and happiness prevail. All this was doubtless to be understood in a spiritual sense; and so the devout Jews of our Saviour's time appear to have understood it, as Zacharias, Simeon, Anna, and [[Joseph]] (&nbsp;Luke 1:67-79; &nbsp;Luke 2:25-30; &nbsp;Luke 23:50-51). But the Jews at large gave to these prophecies a temporal meaning, and expected a Messiah who should come in the clouds of heaven, and, as king of the Jewish nation, restore the ancient religion and worship, reform the corrupt morals of the people, make expiation for their sins, free them from the yoke of foreign dominion, and at length reign over the whole earth in peace and glory (&nbsp;Matthew 5:19; &nbsp;Matthew 8:12; &nbsp;Matthew 18:1; &nbsp;Matthew 20:21; &nbsp;Luke 17:20; &nbsp;Luke 19:11; &nbsp;Acts 1:6). This Jewish temporal sense appears to have been also held by the apostles before the day of Pentecost. </p> <p> It has been well observed by Knobel, in his work On the Prophets, that " Jesus did not acknowledge himself called upon to fulfil those theocratic announcements which had an earthly political character, in the sense in which they were uttered; for his plan was spiritual and universal, neither including worldly interests, nor contracted within national and political limits. He gave, accordingly, to all such announcements a higher and more general meaning, so as to realize them in accordance with such a scheme. Thus, 1. The prophets had announced that Jehovah would deliver his people from the political calamities into which, through the conquering might of their foes, they had been brought. This Jesus fulfilled, but in a higher sense. He beheld the Jewish and heathen world under the thraldom of error and of sin, in circumstances of moral calamity, and he regarded himself as sent to effect its deliverance. In this sense he announced himself as the Redeemer, who had come to save the world, to destroy the works of the devil, to annihilate the powers of evil, and to bring men from the kingdom of darkness to the kingdom of light. </p> <p> '''2.''' The prophets had predicted that Jehovah would again be united to his restored people, would dwell among them, and no more give up the theocratic relation. This also Jesus fulfilled in a higher sense. He found mankind in a state of estrangement from God, arising from their lying in sin, and he viewed it as his vocation to bring them back to God. He reconciled men to God gave them access to God-united them to him as his dear children, and made his people one with God as he himself is one. </p> <p> '''3.''' The prophets had declared that Jehovah would make his people, thus redeemed and reunited to him, supremely blessed in the enjoyment of all earthly pleasures. To communicate such blessings in the literal acceptance of the words was no part of the work of Jesus; on the contrary, he often tells his followers that they must lay their account with much suffering. The blessings which he offers are of a spiritual kind, consisting in internal and unending fellowship with God. This is the life, the life eternal. In the passages where he seems to speak of temporal blessings (e.g. &nbsp;Matthew 8:11; &nbsp;Matthew 19:27, etc.) he either speaks metaphorically or in reference to the ideas of those whom he addressed, and who were not quite emancipated from carnal hopes. </p> <p> '''4.''' The prophets had predicted, in general, the re-establishment of their people into a mighty state, which should endure upon the earth in imperishable splendor as an outward community. This prospect Jesus realized again in a higher and a spiritual sense by establishing a religious invisible community, internally united by oneness of faith in God and of pure desire, which ever grows and reaches its perfection only in another life. 'he rise and progress of this man cannot observe, for its existence is in the invisible life of the spirit (&nbsp;Luke 17:20), yet the opposition of the wicked is an evidence of its approach (&nbsp;Matthew 12:28). It has no political designs, for it 'is not of this world;' and there are found in it no such gradations of rank as in earthly political communities (&nbsp;Matthew 20:25). What is external is not essential to it; its prime element is mind, pious, devoted to God, and pleasing God. Hence the kingdom of Jesus is composed of those who turn to God and his ambassadors. and in faith and life abide true to them. </p> <p> From this it is clear how sometimes this kingdom maybe spoken of as present, and sometimes as future. [[Religious]] and moral truth works forever, and draws under its influence one after another, until at length it shall reign over all. In designating this community, Jesus made use of terms having a relation to the ancient theocracy; it is the kingdom of God or of heaven, though, at the same time, it is represented rather as the family than as the state of God. This appears from many other phrases. The head of the ancient community was called Lord and King; that of the new is called Father; the members of the former were servants, i.e. subjects of Jd'hovah; those of the latter are sons of God; the feeling of the former towards God is described as the fear of Jehovah; that of the latter is believing confidence or love; the chief duty of the former was righteousness; the first duty of the latter is love. All these expressions are adapted to the constitution of the sacred community, either as a divine state or as a divine family. It needs hardly to be mentioned that Jesus extended its fulfilment of these ancient prophecies in this spiritual sense to all men." Referring to the Old-Testament idea, we may therefore regard the " kingdom of heaven," etc., in the New Testament, as designating, in its Christian sense, the Christian dispensation, or the community of those who receive Jesus as the Messiah, and who, united by his Spirit under him as their Head, rejoice in the truth, and live a holy life in love and in communion with him (&nbsp;Matthew 3:2; &nbsp;Matthew 4:17; &nbsp;Matthew 4:23; &nbsp;Matthew 9:35; &nbsp;Matthew 10:7; &nbsp;Mark 1:14-15; &nbsp;Luke 10:9; &nbsp;Luke 10:11; &nbsp;Luke 23:51; &nbsp;Acts 27:31'). </p> <p> This spiritual kingdom has both an ''Internal'' and ''External'' form. As internal and spiritual, it already exists and rules in the hearts of all Christians, and is therefore present (&nbsp;Romans 14:17; &nbsp;Matthew 6:33; &nbsp;Mark 10:15; &nbsp;Luke 17:21; &nbsp;Luke 18:17; &nbsp;John 3:3; &nbsp;John 3:5; &nbsp;1 Corinthians 4:20). It "suffereth violence,' implying the eagerness with which the Gospel was received in the agitated state of men's minds (&nbsp;Matthew 11:12; &nbsp;Luke 16:6). As external, it is either embodied in the visible Church of Christ, and in so far is present and progressive (&nbsp;Matthew 6:10; &nbsp;Matthew 12:28; &nbsp;Matthew 13:24; &nbsp;Matthew 13:31; &nbsp;Matthew 13:33; &nbsp;Matthew 13:41; &nbsp;Matthew 13:47; &nbsp;Matthew 16:19; &nbsp;Matthew 16:28; &nbsp;Mark 4:30; &nbsp;Mark 11:10; &nbsp;Luke 13:18; &nbsp;Luke 13:20; &nbsp;Acts 19:8; &nbsp;Hebrews 12:28), or it is to be perfected in the coming of the Messiah to judgment and his subsequent spiritual reign in bliss and glory, in which view it is future (&nbsp;Matthew 13:43; &nbsp;Matthew 26:29; &nbsp;Mark 14:25; &nbsp;Luke 22:29-30; &nbsp;2 Peter 1:11; &nbsp;Revelation 12:10). In this latter view it denotes especially ''The Bliss Of Heaven, Eternal Life,'' which is to be enjoyed in the Redeemer's kingdom (&nbsp;Matthew 8:11; &nbsp;Matthew 25:34; &nbsp;Mark 9:47; &nbsp;Luke 13:18; &nbsp;Luke 13:29; &nbsp;Acts 11:22; &nbsp;1 Corinthians 6:9; &nbsp;1 Corinthians 6:20; &nbsp;1 Corinthians 15:50; &nbsp;Galatians 5:21; &nbsp;Ephesians 5:5; &nbsp;2 Thessalonians 1:5; &nbsp;2 Timothy 4:18; &nbsp;James 2:5). But these different aspects are not always distinguished, the expression often embracing both the internal and external sense, and referring both to its commencement in this world and its completion in the world to come (&nbsp;Matthew 5:3; &nbsp;Matthew 5:10; &nbsp;Matthew 5:20; &nbsp;Matthew 7:21; &nbsp;Matthew 11:11; &nbsp;Matthew 13:11; &nbsp;Matthew 13:52; &nbsp;Matthew 18:3-4; &nbsp;Colossians 1:13; &nbsp;1 Thessalonians 2:12). In Luke i, 33, it is said of the kingdom of Christ "there shall be no end;" whereas in &nbsp;1 Corinthians 15:24-26, it is said " he shall deliver up the kingdom to God, even the Father." The contradiction is only in appearance. The latter passage refers to the mediatorial dominion of Christ; and when the mediatorial work of the Saviour is accomplished, then, at the final judgment, he will resign forever his mediatorial office, while the reign of Christ as God supreme will never cease. "His throne," in the empire of the universe, "is forever and ever" (&nbsp;Hebrews 1:8). "There is reason to believe not only that the expression kingdom of heaven, as used in the New Test., was employed as synonymous with kingdom of God, as referred to in the Old Test., but that the former expression had become common among the Jews of our Lord's time for denoting the state of things expected to be brought in by the Messiah. </p> <p> The mere use of the expression as it first occurs in Matthew, uttered apparently by John Baptist, and our Lord himself, without a note of explanation, as if all perfectly understood what was meant by it, seems alone conclusive evidence of this. The Old-Testament constitution, and the writings belonging to it, had familiarized the Jews with the application of the terms king and kingdom to God, not merely with reference to his universal sovereignty, but also to his special connection with the people he had chosen for himself (&nbsp;1 Samuel 12:12; &nbsp;Psalms 2:6; &nbsp;Psalms 5:2; &nbsp;Psalms 20:9; &nbsp;1 Chronicles 29:11; &nbsp;2 Chronicles 13:8, etc.). In Daniel, however, where pointed expression required to be given to the difference in this respect between what is of earth and what is of heaven, we find matters ordered on a certain occasion with a view to bring out the specific lesson that 'the heavens do rule' (&nbsp;Daniel 4:26); and in the interpretation given to the vision, which had been granted to Nebuchadnezzar, it was said, with more special reference to New Testament times, that 'in the days of those (earthly) kings the God of heaven (lit. of the heavens) should set up a kingdom that should never be destroyed (&nbsp;Daniel 2:44). In still another vision granted to Daniel himself, this divine kingdom was represented under the image of' one like a Son of man coming with the clouds of heaven, and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him' (&nbsp;Daniel 7:13-14). It appears to have been in consequence of the phraseology thus introduced and sanctioned by Daniel that the expression 'kingdom of heaven' (מִלְכוּת הִשָּׁמִיַם, ''Malkuth Hashamayim)'' passed into common usage among the Jews, and was but another name with them for a state of fellowship with God and devotedness to his service. Many examples of this are given by Wetstein on &nbsp;Matthew 3:2 from Jewish writings: thus, 'He who confesses God to be one, and repeats &nbsp;Deuteronomy 6:4, takes up the kingdom of heaven;' 'Jacob called his sons and commanded them concerning the ways of God, and they took upon them the kingdom of heaven;' 'The sons of Achasius did not take upon them the yoke of the kingdom of heaven; they did not acknowledge the Lord, for they said, There is not a kingdom in heaven,' etc. The expression, indeed, does not seem to have been used specifically with reference to the Messiah's coming, or the state to be introduced by him (for the examples produced by Schottgen [De Messia, ch. ii] are scarcely in point); but when the Lord himself was declared to be at hand to remodel everything, and visibly take the government, as it were, on his shoulder, it would be understood of itself that here the kingdom of heaven should be found concentrating itself, and that to join one's self to Messiah would be in the truest sense to take up the yoke of that kingdom. (See [[Kingly Office Of Christ]]). </p> <p> The scriptural and popular usages of the term "kingdom of God," kingdom of heaven," etc., serve as a clew to the otherwise rather abrupt proclamation of the Baptist and Jesus at the very beginning of their public ministrations. It is true that in the Old Testament the kingdom or reign of God usually signifies his infinite power, or, more properly, his sovereign authority over all creatures, kingdoms, and hearts. (See [[King]]). Thus Wisdom says (&nbsp;Wisdom of Solomon 10:10), God showed his kingdom to Jacob, i.e. he opened the kingdom of heaven to him in showing him the mysterious ladder by which the angels ascended and descended; and [[Ecclesiasticus]] (47:13) says, God gave to David the covenant assurance, or promise of the kingdom, for himself and his successors. Still the transition from this to the moral and religious sphere was so natural that it was silently and continually made, especially as Jehovah was perpetually represented as the supreme and sole legitimate sovereign of his people. Indeed, the theocracy was the central idea of the Jewish state, (See [[Judge]]), and hence the first announcements of the Gospel sounded with thrilling effect upon the ears of the people, proverbially impatient of foreign rule, and yet, at the time, apparently bound in a hopeless vassalage to Rome. It was to the populace like a trumpet-call to a war for independence, or rather like one of the old paeans of deliverance sung by [[Miriam]] and Deborah. (See [[Theocracy]]). </p> <p> Copious lists of monographs on this subject may be seen in Danz, Woirterbuch, s.v. Himmel-Reich, [[Messias]] Reich; Volbeding, Index Programmatum, p. 37; Hase, Leben Jesu, p. 72, 77. (See Messiah). </p>