In the Bible this phrase refers primarily to the kingly rule or sovereignty of God, which according to the NT , He exercises through Jesus Christ. The dominant theme in the teachings of Jesus as set forth in the Synoptic Gospels—His early preaching ( Matt. 4:17 ; Luke 4:43 ), in the Sermon on the Mount ( Matt. 5–7 ), in the early parables ( Matt. 13 ), and at the Last Supper ( Luke 22:29–30 )-is the kingdom of God.
The actual phrase does not occur in the OT , though “kingdom” in relation to God is found referring almost always to His authority or kingly rule ( Ps. 22:28 ; 45:6 ; 103:19 ; 145:11 , 13 ; Dan. 4:34 ; 6:26 ; etc.). In the Gospels, “kingdom of God” is used 15 times in Mark, 33 times in Luke, two times in John, and five times in Matthew. The phrase “kingdom of heaven” occurs 29 times in Matthew and once in some of the manuscripts of John 3:5 . The two phrases are used synonymously. Matthew reflects the Jewish practice of substituting a reverent periphrasis, “heaven,” for the sacred name, to avoid using the latter unnecessarily. The two phrases are used interchangeably in Matt. 19:23 , 24 . “Kingdom of God” is found seven times in Acts, nine times in Paul’s writings, and once in the book of Revelation. In addition, such equivalent expressions as “thy kingdom,” “his kingdom,” “the kingdom,” “my Father’s kingdom,” and “the kingdom of their Father” occur in the Synoptics. The kingdom of God is also the kingdom of Christ ( Matt. 13:41 ; 16:28 ; Luke 22:30 ; John 18:36 ; Col. 1:13 ; 2 Peter 1:11 ; Rev. 11:15 ; 12:10 ).
The basic meaning of the Hebrew and Greek words for kingdom (513 malkûth and basileia ) is kingly authority or sovereignty rather than the realm, or sphere, in which this authority operates. This primary meaning is reflected, for example, in Jesus’ parable of the nobleman who went into a far country to receive a kingdom; that is, to receive regal power and authority ( Luke 19:11 , 12 ). The kingdom of God, then, is God’s kingship, His sovereignty, His rule, His authority. When one seeks the kingdom ( Matt. 6:33 ), or receives the kingdom ( Mark 10:15 ), that kingdom has reference to God’s sovereign rule over his or her life. God’s kingdom is to be found where He is recognized as king.
There is a sense, of course, in which God is always and everywhere king ( Ps. 47:2 ; 103:19 ; 145:13 ; Dan. 4:25 ). But His reign has not yet become a reality in history. Our world is in revolt against God, and Satan has usurped the rulership. However, God has not relinquished His sovereignty.
Jesus Christ entered earthly history to restore God’s rulership on this earth ( Dan. 2:44 ; 7:14 ; 1 Cor. 15:24 , 25 ). This new manifestation of power and sovereignty is now the kingdom of God. God has taken the initiative in defeating Satan and in restoring mankind to willing subjection to His authority. Jesus came to our world as the head of this great kingdom, which is freeing men and women from bondage to Satan and making them citizens of a heavenly commonwealth ( Phil. 3:20 , 21 ).
This kingdom has two phases—“the kingdom of grace” and “the kingdom of glory.” Although these terms are not used in the Bible, the Scriptures do speak of “the throne of grace” ( Heb. 4:16 ) and “the throne of glory” ( Matt. 25:31 , 32 ), and thrones represent kingdoms. The throne of grace implies the existence of a kingdom of grace, and the throne of glory represents the future kingdom of glory.
The kingdom of grace, the soteriological phase, was present in the days of Jesus ( Mark 1:15 ; Luke 16:16 ; 17:20 , 21 ; Matt. 21:31 ; Col. 1:13 f ), and was manifested in Him as the Messiah. Individuals can enter this realm of grace here and now by acknowledging Him as ruler of their lives. This is the great spiritual kingdom of God’s grace and righteousness. The controlling principles in this kingdom are not power and force, but justice, mercy, and love. Jesus’ healings were part of the work of bringing this kingdom to humanity ( Luke 11:20 ). Christ fully established this phase of the kingdom by His death. Where Satan had set his throne, Christ raised up His cross. Individuals enter the kingdom of divine grace by repenting, believing, and accepting the new birth ( Matt. 18:3 ; John 3:5 ), and by submitting voluntarily to Christ’s rule. This kingdom is established “by the implanting of Christ’s nature in humanity through the work of the Holy Spirit” ( DA 509). The ethical principles for citizens of the kingdom are set forth in the Sermon on the Mount. They are to make the kingdom supreme in their affections and devotions ( Matt. 6:33 ).
But the kingdom is also future and eschatological. God’s will and reign will never be perfectly realized in this age. They will not be fully realized until our Lord steps again into human history, asserts His universal rule, and puts an end to rebellion ( Matt. 13:41–43 ). “When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne” ( Matt. 25:31 , RSV ). As there are two advents of Christ, so there are two manifestations of His kingdom. It was for this second phase of the kingdom that Jesus taught the disciples to pray ( Matt. 6:10 ). This kingdom is to be set up at the Second Advent and the resurrection of the just. Since this is a glorious, incorruptible, and everlasting kingdom, humans in their present state cannot enter it. “Flesh and blood cannot inherit the kingdom of God; neither doth corruption” ( 1 Cor. 15:50 ). Hence the nature of the living and of those who are resurrected is changed from corruptibility and mortality to incorruptibility and immortality. To those who experience this change the King of glory will say: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” ( Matt. 25:34 ).