Kingdom
Kingdom
is primarily an abstract noun, denoting “sovereignty, royal power, dominion,” e.g., Rev 17:18, translated “(which) reigneth,” lit., “hath a kingdom” (RV marg.); then, by metonymy, a concrete noun, denoting the territory or people over whom a king rules, e.g., Mat 4:8; Mar 3:24. It is used especially of the “kingdom” of God and of Christ.
“The Kingdom of God is (a) the sphere of God’s rule, Psa 22:28; Psa 145:13; Dan 4:25; Luk 1:52; Rom 13:1-2. Since, however, this earth is the scene of universal rebellion against God, e.g., Luk 4:5-6; 1Jo 5:19; Rev 11:15-18, the “kingdom” of God is (b) the sphere in which, at any given time, His rule is acknowledged. God has not relinquished His sovereignty in the face of rebellion, demoniac and human, but has declared His purpose to establish it, Dan 2:44; Dan 7:14; 1Co 15:24-25. Meantime, seeking willing obedience, He gave His law to a nation and appointed kings to administer His “kingdom” over it, 1Ch 28:5. Israel, however, though declaring still a nominal allegiance shared in the common rebellion, Isa 1:2-4, and, after they had rejected the Son of God, Joh 1:11 (cp. Mat 21:33-43), were “cast away,” Rom 11:15, Rom 11:20, Rom 11:25. Henceforth God calls upon men everywhere, without distinction of race or nationality, to submit voluntarily to His rule. Thus the “kingdom” is said to be “in mystery” now, Mar 4:11, that is, it does not come within the range of the natural powers of observation, Luk 17:20, but is spiritually discerned, Joh 3:3 (cp. 1Co 2:14). When, hereafter, God asserts His rule universally, then the “kingdom” will be in glory, that is, it will be manifest to all; cp. Mat 25:31-34; Phi 2:9-11; 2Ti 4:1, 2Ti 4:18.
“Thus, speaking generally, references to the Kingdom fall into two classes, the first, in which it is viewed as present and involving suffering for those who enter it, 2Th 1:5; the second, in which it is viewed as future and is associated with reward, Mat 25:34, and glory, Mat 13:43. See also Act 14:22.
“The fundamental principle of the Kingdom is declared in the words of the Lord spoken in the midst of a company of Pharisees, “the Kingdom of God is in the midst of you,” Luk 17:21, marg., that is, where the King is, there is the Kingdom. Thus at the present time and so far as this earth is concerned, where the King is and where His rule is acknowledged, is, first, in the heart of the individual believer, Act 4:19; Eph 3:17; 1Pe 3:15; and then in the churches of God, 1Co 12:3, 1Co 12:5, 1Co 12:11; 1Co 14:37; cp. Col 1:27, where for “in” read “among.”
“Now, the King and His rule being refused, those who enter the Kingdom of God are brought into conflict with all who disown its allegiance, as well as with the desire for ease, and the dislike of suffering and unpopularity, natural to all. On the other hand, subjects of the Kingdom are the objects of the care of God, Mat 6:33, and of the rejected King, Heb 13:5.
“Entrance into the Kingdom of God is by the new birth, Mat 18:3; Joh 3:5, for nothing that a man may be by nature, or can attain to by any form of self-culture, avails in the spiritual realm. And as the new nature, received in the new birth, is made evident by obedience, it is further said that only such as do the will of God shall enter into His Kingdom, Mat 7:21, where, however, the context shows that the reference is to the future, as in 2Pe 1:10-11. Cp. also 1Co 6:9-10; Gal 5:21; Eph 5:5.
“The expression ‘Kingdom of God’ occurs four times in Matthew, ‘Kingdom of the Heavens’ usually taking its place. The latter (cp. Dan 4:26) does not occur elsewhere in NT, but see 2Ti 4:18, “His heavenly Kingdom.” … This Kingdom is identical with the Kingdom of the Father (cp. Mat 26:29 with Mar 14:25), and with the Kingdom of the Son (cp. Luk 22:30). Thus there is but one Kingdom, variously described: of the Son of Man, Mat 13:41; of Jesus, Rev 1:9; of Christ Jesus, 2Ti 4:1; “of Christ and God,” Eph 5:5; “of our Lord, and of His Christ,” Rev 11:15; “of our Lord, and of His Christ,” Rev 11:15; “of our God, and the authority of His Christ,” Rev 12:10; “of the Son of His love,” Col 1:13.
“Concerning the future, the Lord taught His disciples to pray, “Thy Kingdom come,” Mat 6:10, where the verb is in the point tense, precluding the notion of gradual progress and development, and implying a sudden catastrophe as declared in 2Th 2:8.
“Concerning the present, that a man is of the Kingdom of God is not shown in the punctilious observance of ordinances, which are external and material, but in the deeper matters of the heart, which are spiritual and essential, viz., ‘righteousness, and peace, and joy in the Holy Spirit,’ Rom 14:17.” * [* From Notes on Thessalonians by Hogg and Vine, pp. 68-70.]
“With regard to the expressions “the Kingdom of God” and the “Kingdom of the Heavens,” while they are often used interchangeably, it does not follow that in every case they mean exactly the same and are quite identical.
“The Apostle Paul often speaks of the Kingdom of God, not dispensationally but morally, e.g., in Rom 14:17; 1Co 4:20, but never so of the Kingdom of Heaven. ‘God’ is not the equivalent of ‘the heavens.’ He is everywhere and above all dispensations, whereas ‘the heavens’ are distinguished from the earth, until the Kingdom comes in judgment and power and glory (Rev 11:15, RV) when rule in heaven and on earth will be one.
“While, then, the sphere of the Kingdom of God and the Kingdom of Heaven are at times identical, yet the one term cannot be used indiscriminately for the other. In the ‘Kingdom of Heaven’ (32 times in Matt.), heaven is in antithesis to earth, and the phrase is limited to the Kingdom in its earthly aspect for the time being, and is used only dispensationally and in connection with Israel. In the ‘Kingdom of God’, in its broader aspect, God is in antithesis to ‘man’ or ‘the world,’ and the term signifies the entire sphere of God’s rule and action in relation to the world. It has a moral and spiritual force and is a general term for the Kingdom at any time. The Kingdom of Heaven is always the Kingdom of God, but the Kingdom of God is not limited to the Kingdom of Heaven, until in their final form, they become identical; e.g., Rev 11:15, RV; Joh 3:5; Rev 12:10.” (An Extract).
Fuente: Vine’s Dictionary of New Testament Words
Kingdom
in Scripture, is a term of frequent occurrence, and variously applied. Thus we read of the kingdom of God, Psa 103:19; Dan 4:3; or his universal empire and dominion over all creatures; in reference to which it is said, Jehovah is a great God, and a great King above all gods, Psa 95:3. His throne is established in the heavens, and his kingdom ruleth over all. Again: we frequently read in the evangelists of the kingdom of heaven; a phrase, says Dr. Campbell, in which there is a manifest allusion to the predictions in which the dispensation of the Messiah was revealed by the prophets in the Old Testament, particularly by Daniel, who mentions it as a kingdom which the God of heaven would set up, and which should never be destroyed,
Dan 2:44. The same prophet also speaks of it as a kingdom to be given, with glory and dominion over all people, nations, and languages, to one like unto the Son of man, Dan 7:13-14. And the Prophet Micah, speaking of the same era, represents it as a time when Jehovah, having removed all the afflictions of his people, would reign over them in Mount Zion thenceforth even forever, Mic 4:6-7. According to the prophecy of Daniel, this kingdom was to take place during the existence of the Roman empire, the last of the four great monarchies that had succeeded each other, Dan 2:44. And as it was set up by the God of heaven, it is, in the New Testament, termed the kingdom of God, or the kingdom of heaven. It was typified by the Jewish theocracy, and declared to be at hand by John the Baptist, and by Christ and his Apostles also in the days of his flesh; but it did not come with power till Jesus rose from the dead and sat down on the right hand of the Majesty on high, Act 2:32-37 : Then was he most solemnly inaugurated, and proclaimed King of the New Testament church, amidst adoring myriads of attendant angels, and the spirits of just men made perfect. Then were fulfilled the words of Jehovah by the Psalmist David, I have set my King upon my holy hill of Zion, Psa 2:6. This is that spiritual empire to which he himself referred when interrogated before Pontius Pilate, and in reference to which he said, My kingdom is not of this world, Joh 18:36-37. His empire, indeed, extends to every creature; for all authority is committed into his hands, both in heaven and on earth, and he is head over all things to the church; but his kingdom primarily imports the Gospel church, which is the subject of his laws, the seat of his government, and the object of his care; and, being surrounded with powerful opposers, he is represented as ruling, in the midst of his enemies. This kingdom is not of a worldly origin, or nature, nor has it this world for its end or object. It can neither be promoted nor defended by worldly power, influence, or carnal weapons, but by bearing witness unto the truth, or by the preaching of the Gospel with the Holy Ghost sent down from heaven. Its real subjects are only those who are of the truth, and hear Christ’s voice; for none can enter it but such as are born from above, Joh 3:3-5; nor can any be visible subjects of it, but such as appear to be regenerated, by a credible profession of faith and obedience. Its privileges and immunities are not of this world, but such as are spiritual and heavenly; they are all spiritual blessings in heavenly things in Christ Jesus, Eph 1:3.