What is the nature of the kingdom of God?

The Kingdom of God is Within You, Leo Tolstoy

Understanding the kingdom of God is fundamental to understanding much of God’s revealed word. How and what one understands the kingdom of God to be will impact their understanding of such monumental events as Jesus coming to earth, His promised return, and the final judgment!

Leo Tolstoy first published his book in 1896. “The Kingdom of God is within You” puts forth his take on the nature of the kingdom of God. There are countless other books and Internet opinions about the kingdom of God. Many, if not most of these, shape the kingdom of God into an image that fits their preconceived notion or worldview (a la Leo) or is molded to fit a doctrine – something we have called presuppositional Scripture weighting.

Fortunately, there are many very plain statements about the kingdom of God in Scripture…

How Scripture answers "What is the nature of the kingdom of God?"

The kingdom of God is…

…Ruled by a sovereign God^{3,11,16,18,19}, who for a time has given authority to reign over to His Son, Jesus Christ^12,15,17, to rule from David’s throne^5,20 (until He turns it back to the Father).
…Referred to not only as the kingdom of God^1,6,7,8,9,14 but also the kingdom of heaven⁴ and the kingdom of His beloved Son¹⁰ (as in when Jesus refers to it as “My kingdom”²).
…A spiritual (not physical) kingdom^{1,2,6,7,8,9,10,11,12,17,19,20}, and in this way fulfills the prophets’ preaching about Zion and a new city/”heavenly Jerusalem“¹⁸.
…Made up of citizens that have been born again⁶ – namely those that have believed and been baptized⁷ having come to hear and accept the gospel message^8,9,10,13 and are “enrolled in heaven“¹⁸. They are priests serving God¹¹.
…Arrived in Jesus’ day and continues today^{1,4,8,9,10,11,12,13,14,16,17,18,19,20}, as was promised by God to be established in the “latter days”³ (Peter²⁰ introduces his sermon saying it is the “last days” as prophesied by the prophet Joel). It remains forever^3,5,18, above and over kingdoms of men^3,11 and the kingdom of Satan^10,12.

Yes

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1

Luke 17:20-21

Being asked by the Pharisees when the kingdom of God would come, he answered them, The kingdom of God is not coming with signs to be observed, nor will they say, Look, here it is! or There! for behold, the kingdom of God is in the midst of you.

What does it say?

The Pharisees ask when the kingdom of God would come and he [Jesus] answered that it isn’t coming with signs that could be seen. As a result, nobody could say, “Look, here it is.” It was all around them.

What is the context?

After being asked by the Pharisees when the kingdom of God would come, Jesus elaborates on the coming of the kingdom even further to His disciples (only recorded in Luke). He tells them that there will come a day when they long it to be like when the Son of Man was with them but it won’t be so (vs 22). He says this won’t happen between the time He is “rejected by this generation” (vs 25) and “when the Son of Man is revealed” (vs 30).

How does it apply here?

The kingdom of God is “here” but still “coming.” Jesus says it would come without any recognizable signs (physical characteristics). He proves this by saying it is already in their midst (hence, they didn’t know it). Jesus, Himself was the kingdom of God or at least represented a major characteristic of it.

3

Daniel 2:44

And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall the kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever,

What does it say?

What is the context?

In his second year, Nebuchadnezzar, king of Babylon, had a dream that bothered him but nobody could interpret for him. Until he called on Daniel. His dream (vss 32-35) was of a large image, “The head of this image was of fine gold, its chest and arms of silver, its middle and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay. As you looked, a stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth.”

The interpretation [from God] was that each component represented kingdoms that would follow his own, until in the latter days there would be a kingdom that stood forever.

How does it apply here?

God will establish a kingdom that will stand forever, never being destroyed or overtaken by another kingdom – in fact, it will “break in pieces” all other kingdoms.

!! scripture-block context extra important here !!

6

John 3:3-5

Jesus answered him, Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God. Nicodemus said to him, How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born? Jesus answered, Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.

What does it say?

Jesus answered with a truth: unless one is born again he cannot see the kingdom of God. Nicodemus didn’t understand and asked how someone that is old be born again as he can’t enter back into his mother’s womb? Jesus answered expounding on the same truth: unless one is born of water and the Spirit [born again] he cannot enter [see] the kingdom of God.

What is the context?

Jesus is approached at night (in secret) by Nicodemus, a Pharisee and “ruler of the Jews” (vs 1).

How does it apply here?

Jesus qualifies entrance into the kingdom of God for only those that are born again “of water and the Spirit” while alluding to the spiritual nature of the kingdom.

8

Acts 28:23

When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets.

What does it say?

After appointing a day, they came to his quarters in greater numbers. He preached all day, giving witness to the kingdom of God and trying to persuade them about Jesus using the Law of Moses and the Prophets.

What is the context?

Paul has finally arrived at Rome (as a prisoner). He has greeted the brethren (fellow Christians) and is calling for an audience with his Jewish brethren (vs 17) to share more about the “hope of Israel” (vs 20). Some believed and others didn’t, but Paul ended up staying two years “proclaiming the kingdom of God and teaching about the Lord Jesus Christ.” (vs 31)

How does it apply here?

Paul is sharing what he witnessed – the coming of Jesus the Messiah which is the same as the kingdom of God.

9

Romans 14:17

For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit.

What does it say?

The kingdom of God is not about eating and drinking but about righteousness, peace, and joy in the Holy Spirit.

What is the context?

Paul’s letter to the Christians in Rome and a section dealing with disagreements on matters of opinion with those “weak in faith” (vs 1). He illustrates with things that can be eaten (vs 2) and days that might be celebrated (vs 5). His point, “Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.”

How does it apply here?

The kingdom of God concerns spiritual things, not carnal things. By making this distinction, Paul is also acknowledging the present state of the kingdom of God (“you are in the kingdom of God so you should be focused on righteousness, peace and joy”).

11

Revelation 1:4-6

John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.

What does it say?

John addressing the seven churches in Asia: Grace and peace from Him who is and was and is to come, and from the seven spirits before His thorn, and from Jesus the true witness, firstborn of the dead and ruler of kings on earth. To Him who loves and freed us from our sins by His blood and made us a kingdom, priests to His God and Father. To Him be glory and dominion forever. Amen.

What is the context?

The book of Revelation is what John saw and was told to write down (1:1-2). Using “in the Spirit” as a structural marker, the book can be sectioned into four visions in particular:

Vision One (1:9-3:22) – Jesus speaking to the seven churches
Vision Two (4:1-16:21) – Seven seals, seven trumpets, seven bowls of wrath; “one of the seven angels who had the seven bowls” introduces the last two (and therefore possibly connected):
- Vision Three (17:1-21:8) – Babylon the Harlot
- Vision Four (21:9-22:5) – Jerusalem the Bride

How does it apply here?

John confirms that he (and all brethren) are already part of a kingdom – serving as priests to God – thanks to Jesus and His blood.

12

1 Corinthians 15:23-25

But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet.

What does it say?

But in this order: first [was] Christ’s resurrection, then the resurrection of those that belong to Him when He comes [again]. Finally, the end when He delivers the kingdom to God the Father after He has destroyed every rule, authority and power. Because of this, He must reign until He has put all of His enemies under His feet.

What is the context?

Paul is making a great defense for the resurrection of Jesus and what that means for the Christian’s faith. Without Jesus being raised, their faith would be “in vain” (vs 14), they’d still be in their sins (vs 17), the dead “in Christ” would have truly perished (vs 18) and everyone else “in Christ” should be “most pitied” (vs 19). He then shifts to highlight an order of things that begins in verse 20 and continues through 28.

How does it apply here?

Jesus currently reigns over the kingdom of God. In “the end,” when all of His enemies are subdued, He will turn the kingdom back to His Father.

16

Hebrews 12:28-29

Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.

What does it say?

As a result, let’s be grateful for joining a kingdom that cannot be moved and offer acceptable worship to God – with reverence and awe – for He is a consuming fire.

What is the context?

In a letter dedicated to reminding the faithful to “hold fast” and remember the “better” things in Christ, the writer is making a final plea in a series of “Therefore’s”. In his grand conclusion and “victory chapter”, he argues their endurance is for the spiritual Promised Land – a city that is not made with hands (vs 26). This text beginning in vs 22 correlates with the throne scene and the 144,000 in Revelation 14 as well as the prophet Haggai’s temple/kingdom prophecy in Haggai 2.

How does it apply here?

The kingdom was considered “received” by the Hebrew writer and the Christians of that day.

17

Luke 22:28-30

You are those who have stayed with me in my trials, and I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel.

What does it say?

You [Apostles] have stayed with me in my trials, and as my Father assigned to me, I now assign to you a kingdom, where you will eat and drink at my table and sit on thrones judging the twelve tribes of Israel.

What is the context?

It is Jesus’ final week and they are in the upper room. The apostles are arguing about who will be greatest in the kingdom and Jesus addresses their argument by showing how He himself served, and they must as well.

How does it apply here?

Jesus is effectively transferring the kingdom into the Apostles’ hands as “the time for His departure is at hand” and highlighting for them (again) the spiritual nature of the kingdom.

18

Hebrews 12:22-24

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

What does it say?

Therefore, you have come to Mt Zion, the city of God, the spiritual Jerusalem, and to innumerable angels in fine clothing with all the assembly of the firstborn who have their names written in the Book of Life, together with God who judges all and the spirits of believers now perfected, and Jesus the mediator of the new law and the sprinkled blood that speaks a better word than Abel’s blood.

What is the context?

The Hebrews writer’s grand conclusion and “victory chapter” in defense of all things “better” that the Christian enjoys. Ultimately, he argues their endurance is for the spiritual Promised Land – a city that is not made with hands (vs 26) – and they should be “grateful for receiving a kingdom that cannot be shaken” (vs 28). This text correlates with the throne scene and the 144,000 in Revelation 14 as well as the prophet Haggai’s temple/kingdom prophecy in Haggai 2.

How does it apply here?

The kingdom is the heavenly Zion and spiritual Jerusalem the prophets spoke of often. (These verses correlate with the throne scene and the 144,000 in Revelation 14.)

20

Acts 2:30-31

Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.

What does it say?

What is the context?

The very first gospel sermon given on the day of Pentecost by Peter. His main message is focused on telling the crowd that the man they had just crucified (Jesus) had risen (vs 23-24) and is sitting on David’s throne in heaven. He quotes David’s own prophetic words (vs 25-28) that incorporates a contrast that Peter makes throughout – Jesus’s body did not “see corruption” (vs 27, 31) while David’s body is in the tomb even to “this day,” the implication being that David’s body has seen corruption.

How does it apply here?

Jesus is sitting on David’s throne in heaven (not David reincarnated, since David was buried and his body has seen corruption – unlike Jesus’ body).

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What is the nature of the kingdom of God?

How Scripture answers "What is the nature of the kingdom of God?"

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