SPECIAL TOPIC: THE KINGDOM OF GOD
In the OT YHWH was the King of Israel (cf. Exod. 19:5-6; Jdg. 8:23; 1 Sam. 8:7; Ps. 10:16; 24:7-9; 29:10; 44:4; 89:18; 95:3; Isa. 43:15; 44:6) and the Messiah was the ideal Davidic king who was to come and set up/inaugurate this reign of God (cf. 2 Sam. 7; 1 Chr. 17; Ps. 2:6; 45:6; Isa. 9:6-7; 11:1-5). With the birth of Jesus at Bethlehem (6-4 B.C.) the eternal kingdom of God broke into human history with fulfillment power (i.e., Dan. 2:44; 4:3,34; 6:26; 7:14,27) and redemption (i.e., New Covenant, cf. Jer. 31:31-34; Ezek. 36:27-36).
In the Synoptic parallels of Mark and Luke we find the phrase, "the kingdom of God." This was a common topic of Jesus' teachings involving the present reign of God in believers' hearts, which one day will be consummated over all the earth (cf. Phil. 2:9-11). This is reflected in Jesus' prayer in Matt. 6:10. Matthew, writing to Jews, preferred the phrase that did not use the name of God (i.e., circumlocution, "Kingdom of Heaven"), while Mark and Luke, writing to Gentiles, used the common designation, employing the name of Deity (compare Matt. 19:14 with Mark 10:14 and Luke 18:16; see F. F. Bruce, Answers to Questions. pp. 221-222.).
The Kingdom of God is such a key phrase in the Synoptic Gospels. Jesus' first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in believers' hearts now! Jesus is King. We live every day as His servants (i.e., Matthew 5-7). It is surprising that John uses this phrase only twice (and never in Jesus' parables). In John's gospel "eternal life" is the key imagery.
To fully understand this key phrase it needs to be emphasized that it does not refer to believers going to heaven (i.e., the new heaven is coming down to a cleansed earth, Revelation 21). It refers to godly living now (i.e., Matt. 6:33). It is the restoration of God's society on earth before the Fall of Genesis 3. The Kingdom reflects the King. The King reflects the will of the Father for a loving, caring society of humans made in His image and who live with Him on earth.
The tension of our understanding of this phrase is caused by the two comings of Christ. The OT focused only on one coming of God's Messiah—a military, judgmental, glorious coming—but the NT shows that He came the first time as the Suffering Servant of Isaiah 53 and the humble king of Zech. 9:9. The two Jewish ages, the age of wickedness and the new age of righteousness, overlap. Jesus currently reigns in the hearts of believers, but will one day reign over all creation. He will come as the OT predicted! Believers live in "the already" versus "the not yet" of the kingdom of God (cf. Gordon D. Fee and Douglas Stuart's How to Read The Bible For All Its Worth, pp. 131-134).
It seems that Luke 24:25-27, 44-49, document that Jesus fully revealed the prophetic purpose of His suffering and death. Jesus Himself opened the understanding of the two on the road to Emmaus and they, in turn, opened the understanding of those gathered in the upper room.
This emphasis on the coming of the Kingdom of God was preached to Jews and Gentiles (cf. Acts 8:12; 19:8; 20:25; 28:23,31). The Kingdom had come in Jesus! This Kingdom is called "the whole purpose/counsel of God." These early witnesses (i.e., 120 in the upper room) needed to understand how Jesus' birth, life, death, and resurrection perfectly fit the OT prophecies and promises.
A suffering Messiah was so foreign to Jewish traditons and mentality (i.e., Luke 24:44-49).
I have recently (2023) become aware of another Bible teacher who I have found to be very similar to my own thinking about biblical subjects. His name is Steve Gregg and his website is www.thenarrowpath.com. His lectures on "The Kingdom of God" in the "Topical Lectures" section of his website have been very informative. I hope you will listen to these or view his YouTube video, "The Kingdom of God."
SPECIAL TOPIC: A SUFFERING MESSIAH
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
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