Kingdom of God & Heaven
- James Collazo
- Mar 30, 2021
- 5 min read
Updated: Nov 17
Introduction
The New Testament writers frequently used the phrases "kingdom of God" and "kingdom of heaven" in similar ways, though their meanings vary slightly based on context. In the New International Version, the phrase "kingdom of heaven" occurs 34 times, while "kingdom of God" appears 75 times (see here and here). Of the 34 occurrences of "kingdom of heaven," 31 are found in Matthew's gospel. This pattern indicates that Matthew often substituted "kingdom of heaven" for "kingdom of God" when recounting the same events described by Matthew and Mark (Matt. 4:17; Mark 1:15). Writing to a primarily Jewish audience, Matthew sought to demonstrate that Jesus is the promised Messiah. Out of reverence for Jewish tradition, he avoided using the divine name directly, following the command in (Exod. 20:7) to honor God's name with the utmost respect.
Kingdom as Spiritual & Political Reality
Jesus began his public ministry by announcing the arrival of God's kingdom in the synagogue at Nazareth. Reading from Isaiah, he declared that God's reign had come to bring freedom, healing, and renewal to his people:
The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord's favor (Luke 4:18–19; cf. Isa. 61:1–2).
Many churchgoers see Jesus' words as either about personal salvation or about caring for people's physical needs, but separating them misses the point. In Jesus' teaching, saving people and renewing the world are both parts of God's kingdom. First-century Jews expected Isaiah's prophecy to bring Israel's political freedom, but Jesus promised something greater—true freedom for both the present and the future. Salvation is not just religion; it is God raising us to build his kingdom on earth by sharing the good news, helping the needy, and showing mercy and righteousness to all.
Many church leaders in the West narrow down the gospel to the idea of "going to heaven." However, God's purpose in becoming the incarnate Jesus was to bring heaven to earth. The rituals and traditions of the Jerusalem temple only pointed to the kingdom of heaven; they were not the kingdom itself. Likewise, the reigns of David and Solomon reflected God's rule but did not fully reveal it. First-century Jews expected a political kingdom, believing the Messiah would overthrow Rome and restore Israel's independence. Because Jesus did not meet that expectation, many saw him as a false messiah (see "Historicity of Jesus").
However, we know that Jesus is the true Messiah, and we must understand God's kingdom as both a spiritual and political reality, as Scripture presents it. After Jesus' resurrection, his disciples asked, "Lord, are you at this time going to restore the kingdom to Israel?" (Acts 1:6). Jesus did not deny the political aspect of God's kingdom; instead, he pointed to its future fulfillment and its present mission:
It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth (Acts 1:7–8).
Conclusion
In the Acts of the Apostles, Luke clearly defined the church's mission: to proclaim the kingdom of God. The phrase appears eight times in Acts, beginning with Luke's description of Jesus' final days on earth: "After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them for forty days and spoke about the kingdom of God" (Acts 1:3). The kingdom's arrival began at Pentecost (Joel 2:28–32; Acts 2:15–36), when God poured out his Spirit and empowered the apostles to carry the message of his reign to the world. Luke shows how they—especially Paul—boldly proclaimed this kingdom despite significant opposition, enduring persecution and violence for its sake (Acts 14:22, 19:8, 20:25, 28:23, 31).
Make no mistake: Jesus and the apostles did not risk their lives for a distant hope of heaven. They believed that God was bringing his kingdom fully into the world—a kingdom that transforms history, not just hearts. Through his Son, Jesus, God revealed himself as King in a world that resisted his rule. The very word kingdom should unsettle us, especially those of us shaped by modern democracy and a deep sense of individual rights. God's kingdom is not a republic, yet he is no tyrant. To follow Christ is to accept citizenship in a divine monarchy, surrendering the illusion of self-rule for the freedom of obedience to the true King. Remember when the Israelites demanded a human ruler instead of God's direct reign? (1 Sam. 8).
Today, we must not repeat Israel's mistake by exalting political leaders above Jesus or mistaking empty slogans for gospel truth. The kingdom of heaven is now wherever justice and righteousness guide human life and wherever good triumphs over evil (cf. Rom. 12:21). However, the kingdom is also not yet, for we still await Jesus' return to establish his thousand-year reign and final victory over the devil (see "Revelation: Then, Now & Not Yet"). Just as ancient Israel looked to Jerusalem as its capital, we now look forward to the New Jerusalem—the eternal center of God's kingdom still to come (Rev. 21:1–3). We confess that Jesus has died, has risen, and will return in glory to judge the living and the dead.
Prayer
Blessed are you, LORD our God, King of heaven and earth. You rule through your eternal kingdom of heaven, changing hearts and revealing your will. Through your Son's death and resurrection, you defeated sin and give everlasting life. Through Jesus Christ our Lord. Amen.
Bibliography
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Pratt, Tom. "The King and His Kingdom Are Coming." Institute for Faith, Work & Economics. December 15, 2021. [link].
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