W. E. Vine’s definition of the Greek word basileia, translated “kingdom” in the New Testament, is so informative that we quote it in full:
Basileia is primarily an abstract noun, denoting sovereignty, royal power, dominion, e.g. Rev. 17:18, translated “[which] reigneth,” lit., “hath a kingdom” (rv, margin); then, by metonymy, a concrete noun, denoting the territory or people over whom a king rules (e.g. Mt. 4:8; Mk. 3:24). It is used especially of the kingdom of God and of Christ. (Expository Dictionary of New Testament Words, p. 294.)
The kingdom of God is (a) the sphere of God’s rule (Ps. 22:28; 145:13; Dan. 4:25, Lk. 1:52; Rom. 13:1-2). Since, however, this earth is the scene of universal rebellion against God (e.g. Lk. 4:5-6; 1 Jn. 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—demonic and human—but has declared His purpose to establish it (Dan. 2:44; 7:14; 1 Cor. 15:24-25).
In the meantime, seeking willing obedience, He gave His law to a nation and appointed kings to administer His kingdom over it (1 Chron. 28:5). Israel, however, though declaring a nominal allegiance, shared in the common rebellion (Isa. 1:2-4) and, after they had rejected the Son of God (Jn. 1:11, cp. Mt. 21:33-43) were “cast away” (Rom. 11:15, 20, 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 (Mk. 4:11), that is, it does not come within the range of the natural power of observation (Lk. 17:20), but is spiritually discerned (Jn. 3:3; cp. 1 Cor. 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. Mt. 25:31-34; Phil. 2:9-11; 2 Tim. 4:1, 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 (2 Thess. 1:5), the second, in which it is viewed as future and is associated with reward (Mt. 25:34) and glory (Mt. 13:43). See also Acts 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” (Lk. 17:21, margin), 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 (Acts 4:19; Eph. 3:17; 1 Pet. 3:15) and then in the churches of God (1 Cor. 12:3, 5, 11; 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 (Mt. 6:33) and the rejected King (Heb. 13:5).
Entrance to the kingdom of God is by the new birth (Mt. 18:3; Jn. 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 (Mt. 7:21). There, however, the context shows that the reference is to the future, as in 2 Peter 1:10-11. (Cp. 1 Cor. 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 the New Testament, but see 2 Timothy 4:18, “His heavenly kingdom.” This kingdom is identical with the kingdom of the Father (cp. Mt. 26:29 with Mk. 14:25) and with the kingdom of the Son (cp. Lk. 22:30). Thus there is but one kingdom, variously described: of the Son of Man (Mt. 13:41), of Jesus (Rev. 1:9); of Christ Jesus (2 Tim. 4:1), “of Christ and God” (Eph. 5:5), “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, Darby).
Concerning the future, the Lord taught His disciples to pray, “Thy kingdom come” (Mt. 6:10, where the word is in the point tense, precluding the notion of gradual progress and development, and implying a sudden catastrophe as stated in 2 Thess. 2:8).
At 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, nkjv).
With regard to the expressions “the kingdom of God” and “the kingdom of heaven” (lit., “of the heavens”) while they are often used interchangeably, it does not follow that in every case they mean exactly the same and are identical.
The apostle Paul often speaks of the kingdom o£ God, not dispensationally but morally (e.g. in Rom. 14:17; 1 Cor. 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” (32x in Matthew), heaven is in antithesis to earth, and the phrase is limited to the kingdom in its earthly aspect for the time being. It 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; Jn. 3:5; Rev. 12:10).
Written by Frederick A. Tatford