© 2007 F. O’Donoghue
Conflicting views concerning the kingdom of God and the kingdom of heaven have brought confusion among modern Bible scholars. The kingdom of God is a subject of vital importance, and an incorrect understanding of the nature of this kingdom can lead to further error across many other subjects. All of scripture inter-relates, and since the Bible never contradicts itself, we need to understand each doctrine within the whole. The purpose of this paper, is to debunk the erroneous futurist teaching on the kingdom of God and the kingdom of heaven, whilst urging the reader to study an attitude of openness and honnesty; casting aside preconceptions to look objectively at the evidence.
There are several passages that show that the kingdom of God and the kingdom of heaven are consonant. Some futurists believe that there are as many as three kingdoms of God and possibly even more. However, a close examination of the Scriptures reveals that there is one kingdom; referred to in a number of ways; two of which are the kingdom of God and the kingdom of heaven.
In Matthew chapter 3, the first words out of John the Baptist’s mouth were:
Matthew 3:2 And saying, Repent ye: for the kingdom of heaven is at hand.
According to John, the kingdom of heaven was near, and Jesus repeated this statement at the beginning of His ministry:
Mat 4:17 From that time on Jesus began to preach, “Repent, for the kingdom of heaven is near.”
In both Matthew and Mark, the harmony of the kingdom of God and the kingdom of heaven is unmistakable:
Matthew 4:17 From that time on Jesus began to preach, “Repent, for the kingdom of heaven is near.”
Mark 1:14-15 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
Mark refers to the kingdom of God, while Matthew is referring to the kingdom of heaven. Since the gospels are synoptic, we cannot view these references as two separate accounts, therefore the kingdom of God and the kingdom of heaven must be one and the same. The expression “at hand” means ‘brought near’ (from the Greek: eggizō), so both Matthew and Mark’s statements refer to the imminent nature of the kingdom. If these are different kingdoms, then the issue arises as to which of these kingoms is nearer; the kingdom of God or the kingdom of heaven, since both are imminent according to scripture. Since there is no indication that these are seperate imminent kingdoms, we cannot assume (as the futurists do) that one kingdom refers to Pentecost, while the other refers to the Parousia in AD 70. The only reasonable conclusion in the light of these scriptures, is that the statement of imminence was referring to the complete establishment of the New Covenant, or the kingdom of God, which is also referred to as the kingdom of heaven.
A poignant reference to the kingdom regards the inheritance of the poor in spirit, to which Matthew and Luke designate respective terms for the same kingdom :
Matthew 5:3 Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Luke 6:20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
A further reference to the kingdom of God appears in relation to Abraham’s seed. According to the following scriptures, the outcome of being poor in spirit is the inheritiance the kingdom of God; also referred to as the kingdom of heaven. These are clearlyone and the same kingdom:
Matthew 8:11 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.
Luke 13:28-29 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
Another reference to the kingdom concerns Jesus’ message commissioned to the disciples; that the kingdom of God or heaven is near. Matthew and Luke give seperate accounts of this commission; with Mathew using the term ‘kingdom of heaven’ while Luke makes reference to the ‘kingdom of God’. Both are clearly addressing the same kingdom:
Matthew 10:7 As you go, preach this message: ‘The kingdom of heaven is near.’
Luke 9:2 And he sent them to preach the kingdom of God, and to heal the sick.
Matthew and Luke both refer to John the Baptist in conjunction with the kingdom, though again, they use different terms while referring to the same kingdom. Luke refers to the kingdom of God, while Matthew makes reference to the kingdom of heaven:
Matthew 11:11 I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it.
Luke 7:28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.
Another reference to the kingdom concerns the knowledge of the secrets (or mysteries) of the kingdom. Alhough the futurists would have us believe that there are different types of mysteries in different types of kingdoms, there is nothing to substantiate this. A straightforward reading of scripture suggests a single kingdom, with a single set of mysteries:
Matthew 13:11 He replied, “The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them…”
Mark 4:11 And he said unto them, “Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables”:
Luke 8:10 And he said, “Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand”.
A further reference to the kingdom concerns the necessity of becoming as little children in order to qualify for the kingdom. Once again, both kingdoms are synonymous:
Matthew 18:3-4 And he said: “I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven.
Matthew 19:14 Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.”)
Mark 10:14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
Luke 18:16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
Another reference to the kingdom concerns the rich man and entry into the kingdom. This particular subject is covered in three seperate gospels; with Jesus Himself referring to both the kingdom of God and the kingdom of heaven in the same context:
Matthew 19:23 Then Jesus said to his disciples, “I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
Mark 10:23-25 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
Luke 18:24-25 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.
Another reference to the kingdom concerns Jesus’ comparison of the mustard seed to both the kingdom of heaven and the kingdom of God respectively:
Matthew 13:31 He told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field.
Mark 4:30,31 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
Another reference to the kingdom concerns the ‘pressing into’ or taking of the kingdom by force:
Matthew 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence (biazō), and the violent take it by force.
Luke 16:16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth(biazō) into it.
The correlation between these two scriptures becomes clearer if we look to the Lexicon for the definition of ‘presseth’ in Luke. The Greek translation of ‘presseth’ is biazō which literally means to use or apply force, or to inflict violence. This same Greek word is used in Matthew 11:12 for the word ‘violence’. It is explicitly clear that the kingdom of heaven and the kingdom of God are identical. These are not two separate kingdoms, nor are they even two different phases of one kingdom; they are one and the same, though identified by two different terms.
(Note on biazō : the verses above are clearly referring to a spiritual inner kingdom, and the violence refers to a righteous zeal and determination to obtain it. If the violence were negative in nature, how would the violent take God’s kingdom by force? After all, this kingdom is within (Luke 17:21), and one must be as a child to enter. Not to mention that if even the rich man has trouble entering, how so the unrighteous violent? )
Another reference to the kingdom, is in connection with the congruityof the kingdom of the Son with the kingdom of God:
Matthew 16:27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Mark 9:1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
Luke 9:27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
These verses contain Jesus’ assurance that some of the disciples would not die until they saw the kingdom of God. Matthew’s account goes on to say that some disciples would not die until they saw the Son of man coming in His kingdom. This clearly demonstrates that the kingdom of the Son and the kingdom of God are the same kingdom, and that it would come before some of the disciples would die.
Further evidence that the kingdom of the Son is synonymous with the kingdom of God can be found in reference to giving up all for the sake of the kingdom of God. In the follwing verses, Matthew and Mark both speak of Christ’s disciples giving up all for His name’s sake, though Luke says, “for the kingdom of God’s sake.” The inference is that the kingdom of God is synonymous with Christ, His kingdom and His Gospel, from which we can conclude that to have Christ in us is to have the kingdom in us (Luke 17:20,21):
Matthew 19:29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.
Mark 10:29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s,
Luke 18:29 And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake,
Another reference to the kingdom concerns the events leading up to the second coming (Parousia). The disciples asked Jesus what the signs of His return would be, and His answer was that His coming was near (even at the doors). Three of the gospels record this account, though Luke’s account refers to the kingom of God in place of Chris’s coming. When read in conjunction with one-another, all three accounts harmonise with the passage in Matthew 16 where Christ teaches that He would come in His kingdom before some of the disciples would taste death. This is further evidence that the kingdom of God is synonymous with the kingdom of the Son:
Matthew 24:3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
Matthew 24:33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
Mark 13:29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.
Luke 21:31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.
Matthew 24:30,31 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
The kingdom of the Father is also the kingdom of God:
Matthew 26:28 For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.
Mark 14:25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.
Revelation 3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
Luke 22:16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.
Luke 22:18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
Luke 22:30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
The Kingdom of the Father is also the kingdom of heaven:
Matthew 13:41-44 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
In the (poularly named) Lord’s prayer, Jesus tells the disciples to pray for the Father’s kingdom to come:
Matthew 6:9,10 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven.
Matthew 6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
The kingdom of the Father is the kingdom of the Son:
John 10:30 I and my Father are one.
John 17:22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:
Conclusion
The kingdom of the Son is the same as the kingdom of the Father and the kingdom of God is the same as the kingdom of heaven. The kingdom of the Son is synonymous with the kingdom of heaven, which in turn is synonymous with the kingdom of God. Each of these refers to the same kingdom, so we must conclude from the clear teaching of the scriptures that any reference to the kingdom of the Son must be the same as the kingdom of God, the kingdom of the Father and the kingdom of heaven. Whichever kingdom is mentioned it refers to the one eternal and heavenly kingdom.
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Transliteration biazō |
Pronunciation bē-ä’-zō (Key) |
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Part of Speech verb |
Root Word (Etymology) from G979 |
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TDNT Reference |
Vines |
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1) to use force, to apply force
2) to force, inflict violence on
