Ten Aspects of the Kingdom: Its Various Aspects in Relation to Believers
Stanley Bruce Anstey
Table of Contents
Ten Aspects of the Kingdom
Many Christians have pondered the different terms used in Scripture in connection with the kingdom and have been thoroughly confused. It has not helped that—in an attempt to solve the problem—faulty definitions have been brought forward to explain the differences between the terms. An example is: "'The kingdom of God' refers to those who are real believers, and 'the kingdom of the heavens' has a mixture of both real believers and mere professing believers." This definition is an oversimplification of these terms, and furthermore, it does not fit every reference concerning the kingdom of God and the kingdom of the heavens. For instance, in Luke 13:17-21, the Lord speaks of two characteristics of "the kingdom of God" where there are mere professing persons in it, corrupting it with their evil doctrines and practices. Also, some of the references to "the kingdom of the heavens" refer only to those who are real believers—i.e. the parable of the "treasure" and the parable of the "pearl" (Matt. 13:44-46).
Being conscious that we could cause further confusion on the subject, we proceed with caution and heartfelt dependence upon the Lord. Our aim is to provide a simple, but accurate, explanation of the terms Scripture uses concerning the kingdom.
There are ten of these terms. This does not mean that there are ten kingdoms, but rather, ten aspects of one kingdom. The first two terms ("the kingdom of God" and "the kingdom of the heavens") are used many times in Scripture, whereas most of the other expressions concerning the kingdom are only used once. This indicates that these are the two main terms describing the kingdom.
1) The Kingdom of God
This term (mentioned over 70 times) has to do with the moral side of the kingdom. That is, when it is used, it is emphasizing the moral order that should be found in the walk and ways of those who are in the kingdom.
In Romans 14:17, the Apostle Paul defines this aspect of the kingdom as: “The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” Thus, he shows that it has nothing to do with outward religious rituals and ceremony (“meat and drink”), but rather, with moral characteristics (“righteousness, and peace, and joy”) that God would produce in His people. Hence, the kingdom of God has to do with moral principles regarding our attitudes, and our walk and ways (Matt. 6:33). It is significant that the Gospel of Luke, which has a moral theme throughout, mentions the term more than any other book in the Bible.
In answer to those who were looking for the kingdom of God to be set up, the Lord Jesus said, “The kingdom of God cometh not with observation (outward show): neither shall they say, Lo here! Or, lo there! For, behold, the kingdom of God is within [in the midst of] you” (Luke 17:20-21). The people thought that the kingdom of God would come in with an outward display of political power and material blessing, but the Lord explained that it had already come and was on display "in the midst" of them—it was seen in His life. The moral features of the kingdom were perfectly displayed in His walk and ways. Hence, the kingdom of God is an inward, moral order that manifests itself in practical righteousness in its subjects.
A person enters the kingdom of God in reality, by new birth. The Lord said, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). Possessing a new life and nature from God (communicated through new birth) enables a person to live according to the moral standards of the kingdom. Apart from new birth, a person cannot rightly display the moral features of the kingdom of God, nor can he or she appreciate them displayed in others (John 3:3).
The Apostle Paul said (as to his labours): “That I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God” (Acts 20:24-27). He used three expressions here to indicate the order in which he taught people, and it helps us to understand the place that the kingdom of God should have in our ministry. After people were saved by “the gospel of the grace of God,” Paul preached to them “the kingdom of God,” and then after that, he declared unto them all “the counsel of God,” which involves the truth of the Mystery. This shows that after believing the gospel, people need a moral order to be established in their lives. They need instruction on how to walk uprightly in God’s kingdom. It is only after that, that they would be in a state to profit from the whole counsel of God concerning Christ and the Church.
While a person must enter the kingdom in reality by new birth, it is possible for one to put on an outward display of the moral features of the kingdom without being a real believer. Luke 13:18-21, indicates this sort of hypocrisy. The Lord taught that the kingdom of God (in the hands of men) would develop into "a great tree" of profession. There would be many who would attempt to display the moral features of the kingdom in their lives but are false professors. And also, there would be some who would teach false principles ("leaven") concerning moral standards in the kingdom, and as a result, many would be corrupted by them.
In the Millennium, the kingdom will be marked by the appropriate moral features in its subjects. Men will be forced to live godly lives in “the regeneration”—the new moral order in the earth (Matt. 19:28). Those who are not truly characterized by the moral features of the kingdom—not having a new life and nature through new birth—"shall not inherit the kingdom of God" in its eternal sense (1 Cor. 6:9-10) because they are not real children of God (Eph. 5:5).
2) The Kingdom of the Heavens
This is a term that is only found in Matthew’s gospel—occurring 33 times. It refers to the kingdom that was promised in the Old Testament Scriptures which the Messiah of Israel would set up on earth, having its seat of rule in the heavens. It is not a kingdom in heaven, as commonly thought, but rather, a kingdom on earth whose seat of government is in the heavens. Psalm 103:19 clearly indicates this: “The LORD hath prepared His throne in the heavens; and His kingdom ruleth over all.” Hence, the Lord will rule over all the earth from the heavens.
Genesis 49:10 promises that a king would rise out of the tribe of Judah. This is indicated in the fact that the “sceptre” (the symbol of a king’s royal power and authority) would be found in the lineage of the tribe of Judah. Hence, there would be a King who would come out of the lineage of Judah to whom the Gentile nations ("peoples") would gather themselves (Zech. 2:11, etc.). Since a king cannot reign without a sphere to reign over, a kingdom, therefore, is implied.
In 2 Samuel 7:12-13, the Lord confirmed to David that One of his posterity would reign in that kingdom “forever.” This is none other than the Lord Jesus Christ, who is great David’s greater Son (Psa. 110:1; Matt. 1:1).
Then, in Daniel 2:31-45, the prophet indicates that the kingdom would be established when the Messiah ("the Stone" that was "cut without hands") would put an end to "the times of the Gentiles" at His Appearing (Luke 21:24-28). "The Stone" would fall on “the feet” of "the image" (the Roman Empire) and break it into pieces. After crushing the image, the “Stone” became “a great mountain, and filled the whole earth.” A “mountain,” in Scripture, is a figure of a long-established governmental power. This means that in the days when the Roman Empire would be in power, the Lord Jesus would come in judgment and establish His kingdom. Since the Roman Empire is now defunct, this necessitates a revival of that empire in the future. The fact that the “mountain” filled the whole earth, means that the kingdom of our Lord Jesus Christ will have its dominion over the whole earth (Psa. 72:8; Zech. 14:9). Hence, we learn from Nebuchadnezzar's dream and its interpretation by Daniel when the great kingdom of Christ will be established—at His Appearing. Daniel 7:13-14 confirms that the establishment of the kingdom will be when the Lord Jesus comes as the Son of Man. This great kingdom will be used of God to the display of the power and glory of the Lord Jesus Christ and for the blessing of man on earth. Many Old Testament prophets speak of the wonderful utopian conditions that will exist on earth during the kingdom.
What is not mentioned in the Old Testament prophecies is that "the kingdom of the heavens" would pass through two phases on account of the Jew's rejection of their Messiah. This is seen in the outline of Matthew's Gospel. In chapters 1-10, the Lord presented Himself to the nation as their Messiah. He proved that He had all the credentials and the power to bring in the kingdom as promised by the Old Testament prophets. But He was rejected by the people in the villages of Galilee (chap. 11) and by the leaders of the nation in Judea (chap. 12:24-45; Mark 3:22). Consequently, in a number of symbolic actions and teachings, the Lord indicated that He would sever His connections with the nation (temporarily) and bring in the kingdom in a different character altogether. Hence, the kingdom would pass through a mystical phase first, before it would be seen in its public manifestation, as described by the Old Testament prophets (Matt. 13:10-17).
These two phases can be distinguished by the letter “M.”
The kingdom in mystery (Matt. 13:11).
The kingdom in manifestation (1 John 3:2 – J. N. Darby Translation footnote).
They can also be distinguished by the letter “P.”
The kingdom in “patience” (Rev. 1:9).
The kingdom in “power” (Mark 9:1).
There is, therefore, a present phase and a future phase of the kingdom of the heavens. Of the 33 times that the term “the kingdom of the heavens” is used in Scripture, 24 are referring to the kingdom in its present mystical phase; the other nine have to do with the kingdom in its future public manifestation. As noted, the public manifestation of the kingdom is presently in abeyance and will not be established until a future day (i.e. the Millennium).
Each of these two phases of the kingdom of the heavens has its own starting point. The parable in Luke 19:11-12 indicates this. The mystery phase began when the Lord Jesus Christ ascended to heaven after His death and resurrection. This is seen in the “nobleman” (the Lord Himself) going to a “far country” (heaven) and receiving the "kingdom" (Acts 1:9-11; Psa. 110:1). Later, the nobleman returned to take account of the servants whom he had left in charge of certain responsibilities, and then, He rewarded those who were faithful. This would be at the Rapture. The servant who was found to have no faith—and proved it by hiding his “pound” in the earth—was judged (Luke 19:20-27). This will happen to the faithless in the kingdom at the Appearing of Christ (Matt. 13:38-42). Hence, the starting point of the kingdom of the heavens in its manifested form of power and glory will be at the Appearing of Christ (Dan. 2:35; 7:13-14; Rev. 11:15).
The kingdom at this present time has a mystery character to it because it does not look like there is a kingdom in session. From all outward appearances it doesn’t seem as though God has anything going on in this world at all. Presently, a person enters the kingdom of the heavens in its mystery form by making a simple profession of knowing the Lord Jesus Christ as their Saviour; the formal way is by being baptised.
Presently, the kingdom of the heavens exists in a mystical or mysterious form because:
It is without a visible King.
It is without an earthly geographical headquarters.
It is without any national boundaries.
Most of its professed subjects do not regard the authority of the King and live as if there were no King.
Regardless of these peculiarities, faith sees the King (the Lord Jesus) on His throne today in His kingdom. As good subjects in the kingdom, faith leads the believer to live according to the principles of His Word, as given in the Sermon on the Mount (Matt. 5-7), until the kingdom passes into its manifestation phase.
From chapter 13 onward in Matthew’s Gospel, the Lord gave ten similitudes of “the kingdom of the heavens” in its mystery phase. These similitudes present a comprehensive description of the character that the kingdom would have in this present day when the King is absent. The point of these special parables is not to reconcile the Christian revelation of truth (given in the epistles) with what is found in the similitudes. There is a salient point that the Lord intends for us to get out of each one, but they do not necessarily incorporate all of the doctrines of Christianity into them. For instance, in the 9th and 10th similitudes we are seen as guests invited to the wedding, and not as the bride. The bride in both similitudes is not in the picture because the Lord is focusing on a different side of things. Another example is that God is seen as the King, rather than the Lord Jesus, in the 7th and the 9th similitudes. Therefore, we must focus on the salient point in each similitude to understand the lesson that the Lord is teaching in each one.
The ten similitudes can be divided into three groups. The first group (#1 thru #3) tell us what Satan is doing in the kingdom. The next group (#4 thru #6) tell us what the Lord is doing in the kingdom in spite of Satan’s work. The last group (#7 thru #10) tell us what we should be doing in the kingdom as good subjects.
Similitude #1—Satan is introducing evil persons ("tares") into the kingdom (Matt. 13:24-30, 37-43).
Similitude #2—Satan is introducing evil spirits ("fowls") (Matt. 13:31-32).
Similitude #3—Satan is introducing evil doctrines ("leaven") (Matt. 13:33).
Similitude #4—The Lord is securing individuals (a "treasure") for Himself (Matt.13:44).
Similitude #5—The Lord is calling the Church (the "pearl") at a great cost to Himself (Matt. 13:45-46).
Similitude #6—The Lord is saving souls by the gospel (the "dragnet") and putting them into local assemblies ("vessels") (Matt. 13:47-50).
Similitude #7—We should maintain a right state of soul in relation to the Lord and have a forgiving spirit toward our brethren for fear of the governmental dealings of God (Matt. 18:23-35).
Similitude #8—We should serve in the Lord’s vineyard without competition, jealousy, or complaint (Matt. 20:1-16).
Similitude #9—We should spread the gospel to the world, even though the Lord is rejected (Matt. 22:1-14).
Similitude #10—We should be looking for the imminent return of the Lord (Matt. 25:1-13).
As mentioned, the kingdom of the heavens will pass into its manifestation phase at the Appearing of Christ. The kingdom, in this aspect, will be brought in by the power of God in judgment. “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa. 26:9; Acts 17:31). In establishing the kingdom of the heavens in power, the first thing the Lord will do is cleanse the kingdom of the mixture that has existed in it for many years. At this time, those who are not real believers will be taken out in judgment by the angels (Matt. 13:40-43; 24:40-41). These are those who have professed subjection to the King but have rejected the gospel of the grace of God. The first of this class of persons to go into the lake of fire are the Beast and the False Prophet—the Antichrist (Rev. 19:20). After the angels pass through the western lands, where the gospel is known and has been rejected by the masses, there will be relatively few persons left! (Isa. 24:1) Those who are left on earth will be given an opportunity to live under the righteous reign of Christ (Isa. 32:1; 61:11). These will be the few still remaining in the western lands and the masses in the Third World countries who have not been killed in the war-judgments of the Lord at His Appearing and just after it. They will not be Christians (all Christians will have been taken to heaven at the Rapture), but those who have not rejected the gospel of God’s grace that is being preached today.
There are a number of different expressions that refer to the kingdom of the heavens in the time of its display of glory and power (manifestation):
The Millennium (Rev. 20:6 – the Latin Vulgate)
The Times of Refreshing (Acts 3:19)
The Restitution of All Things (Acts 3:21)
The Regeneration (Matt. 19:28)
The Reformation (Heb. 9:10)
The World to Come (Matt. 12:32; Mark 10:30; Eph. 1:21; Heb. 2:5)
The Fulness of Times (Eph. 1:10)
After the Millennium is concluded, the Lord Jesus will deliver up the public reign of the kingdom to God the Father (1 Cor. 15:24-28). Having received the kingdom from God, He will deliver it back to Him with an enhanced glory. All administrators in history have failed to maintain the sphere of authority committed to them in the state in which it was given. Neither Adam, nor David, nor Solomon, nor any Gentile monarch has done so. However, when the Lord takes the kingdom, “all enemies” will not yet be "put down," but when He delivers it up to the Father in "the end," all will be in complete subjection to God. This sets Him apart from all others as the greatest Administrator—the “KING OF KINGS, AND LORD OF LORDS” (Rev. 19:16).
3) The Kingdom of the Son of Man
(Matt. 13:41)
When the kingdom of the heavens passes into its full manifestation in the Millennium, Christ will reign publicly as "the Son of Man." There will be two departments in the kingdom—a heavenly sphere and an earthly sphere. The earthly side is the kingdom of the Son of Man (Matt. 13:41; 16:28; 19:28; 20:21; Luke 22:30; 23:42; 2 Tim. 4:1; Heb. 1:8; Rev. 3:21; 20:4), and will be composed of the remnant of Israel and the Gentile nations (Zech. 2:11; Rev. 2:26-27; 21:24).
4) The Kingdom of Their Father
(Matt. 13:43)
The heavenly side of the kingdom in the day of Christ's public reign (the Millennium) is called "the kingdom of their Father" (Matt. 6:10; 13:43; 26:29; 1 Thess. 2:12; Heb. 12:28). In Matthew 13:43, the Lord used the figure of the “sun,” which is a heavenly orb, to describe those in the heavenly side of the kingdom. The “righteous” who will “shine forth” in the heavens are not those who will be left on earth after the angels take the wicked out in judgment, but those who have been gathered into the “barn” (Matt. 13:30). The heavenly department of the kingdom will be composed of:
• Resurrected Old Testament saints ("the spirits of just men made perfect" – Heb. 12:22-23; Matt. 8:11; Luke 13:28)
• Those who have died under the age of accountable responsibility and have been resurrected (Matt. 18:10)
• The resurrected martyred portion of the Jewish remnant (Rev. 14:13)
• And the Church—the "dead in Christ" who will be raised and the living saints who are raptured (1 Thess. 4:15-18; Phil. 3:20-21).
These heavenly saints will reign with Christ over the earth during the Millennial day (Heb. 12:22-23; Rev. 3:21). The reigning time of the heavenly saints will close at the end of the Millennium (Rev. 20:4). Revelation 22:5 confirms this, saying, "They shall reign to the ages of ages," which is the Eternal State.
5) The Kingdom of the Son of His Love
(Col. 1:13)
This term describes the one prevailing rule of life for those in the kingdom now who have the special place as being "sons"—i.e. Christians (Rom. 8:14-15; Gal. 4:5; Eph. 1:5). They are as near to God as the Son Himself (Eph. 1:6) and are loved by the Father as the Son Himself (John 17:23).
6) The Kingdom of the World of Our Lord and of His Christ
(Rev. 11:15)
This term refers to Christ's Lordship authority being established over the whole world by the power of judgment at His Appearing. This aspect of the kingdom correlates with "the day of the Lord" when He publicly asserts His universal power and authority over all men (Isa. 2:10-22; Jer. 46:10; Joel 1:15; Zeph. 2:2-3; Mal. 4:5; 1 Thess. 5:2; 2 Thess. 2:2; 2 Peter 3:8-10).
7) The Kingdom of Christ
(Eph. 5:5)
This aspect of the kingdom has to do with the display of Christ's glory in the Millennium. It correlates with "the day of Christ" which emphasizes the manifestation of His glory and the manifestation of the rewards of the heavenly saints (John 8:56; 1 Cor. 1:8; 3:13; 5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16; 2 Thess. 1:10).
8) The Kingdom of Our Father David
(Mark 11:10)
This aspect of the kingdom sees Israel as the center of God's earthly operations.
9) The Heavenly Kingdom
(2 Tim. 4:18)
This aspect has to do with the destiny of the heavenly saints.
10) The Everlasting Kingdom of Our Lord and Saviour Jesus Christ
(2 Peter 1:11)
This aspect of the kingdom emphasizes the longevity of the kingdom. It will literally go on to the end of time, unrivaled by men. “Everlasting,” in this verse, does not mean eternal, but what goes on to the end of time. That is, the kingdom will exist for as long as time will run—which will be to the end of the Millennium. (The word “forever” is used in the same way in many places in the Old Testament.) Thus, the reign of the saints with Christ in the government of the world to come will continue “to the age of ages,” which is the Eternal State (Rev. 22:5 – J. N. Darby Trans.). When the Eternal State begins, there will be no need for reigning and controlling adverse powers that might rise up—as a kingdom implies.
G. Davison said: “This title assures us that once the kingdom has been set up in power, it will never be succeeded by another, as it will last as long as time lasts. It does not mean that the kingdom will go on forever in the eternal state, but rather that it will not have a successor. Kingdoms are established to keep adverse powers in subjection, as well as to protect their subjects. Indeed, one is the outcome of the other, but as there are no adverse powers in the eternal state, the kingdom will not be needed. This is clear from 1 Corinthians 15:24-26” (Precious Things, vol. 1, Answers to correspondence –July/Aug).
The Apostle Peter tells us that the saints will make their "entrance" into this everlasting aspect of the kingdom at Christ's Appearing. What will be "ministered [richly furnished]" unto them at that time is the "glory" that will be given in that day (2 Cor. 4:17; 2 Tim. 2:10; 1 Peter 5:10). Hence, the "everlasting" aspect of the kingdom is characterized by the display of glory.
At the end of time, the Lord will deliver the kingdom to the Father, in order to devote Himself to His bride (1 Cor. 15:24-28). Having received the kingdom from God, He will deliver it back to Him with an enhanced glory. Every administrator in history has failed to maintain the sphere of authority in which he has reigned. Neither Adam, nor David, nor Solomon, nor any Gentile monarch has done so. However, when the Lord takes the kingdom, “all enemies” will not yet be “put down,” but when He delivers it up to the Father in "the end," they will be in complete subjection to God. This sets Christ apart from all others as the greatest Administrator.
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Differences Between the Kingdom and the Church
Many Christians confuse the kingdom with the Church, and consequently, they use unscriptural phrases such as, “The kingdom of the Church.” However, the kingdom is not synonymous with the Church for the following reasons:
Firstly
The kingdom in mystery spans a greater period of time than the Church’s time on earth. It is longer in duration, having its beginning ten days before the Church began, when the Lord went back to heaven (Luke 19:12; Acts 1:9-11). And it will also continue on earth after the Church is taken to heaven (at the Rapture) to the end of the seven-year Tribulation period.
Secondly
The kingdom is broader than the Church is as far as its subjects are concerned. As we have seen, the kingdom at the present time has both “tares” (mere professors) and “wheat” (real believers), whereas the Church only consists of true believers. People may join a so-called church denomination and be on its official register, but if they are not saved through faith in Christ, they are not in the Church of God.
Thirdly
Christ is the King in His kingdom and we are His servants, but in Scripture He is never spoken of as being the King of the Church. Rather, He is Head of the Church and believers are members of His body (1 Cor. 12:12-13; Col. 1:18).
Fourthly
Matthew 16:19 tells us that Peter was given “the keys of the kingdom of the heavens.” These are not the keys of the Church, but of the kingdom. They are:
Baptism.
Discipleship.
By these two things one enters into the kingdom outwardly. But as to entrance into the Church of God—the body of Christ—a person must be born of God and sealed with the Holy Spirit (John 3:5; 1 Cor. 12:12-13; Eph. 1:13).
Fifthly
In the fellowship of the Church, we are to put away leaven by excommunicating the person or persons in whom it is found (1 Cor. 5:11-13). In the kingdom of the heavens (in mystery), evildoers and the leaven are not removed, but are permitted to go on "until the harvest" (Matt. 13:28-30).