The Kingdom of HeavenEssay Preview: The Kingdom of HeavenReport this essayThe Kingdom of Heaven (or the Kingdom of God, Hebrew מלכות השמים, malkhut hashamayim, Greek βασιλεία τοῦ θεοῦ basileia tou theou) is a key concept detailed in all the three major monotheistic religions of the world including Islam, Judaism and Christianity. It refers to the reign or sovereignty of God over all things, as opposed to the reign of earthly or satanic powers.
The Kingdom in ChristianityThe idea of Gods Kingdom is found predominantly in the New Testament, specifically the Synoptic Gospels. The kingdom is a spiritual kingdom that people willingly enter through belief, spiritual rebirth, and carrying out the will of God. It is a kingdom peopled by the righteous, among whom the humble will be the greatest, and stands in stark contrast to the only other kingdom available to people: the kingdom of Satan.
The Kingdom of God is a term used interchangeably with Kingdom of Heaven in the Synoptic Gospels. Matthew usually uses the term “Kingdom of Heaven”, while Luke and Mark use “Kingdom of God”. The standard explanation for this is that Matthews Gospel was addressed to a Jewish audience who would avoid the direct use of the name of God. Mark and Luke addressed their gospels to a more general audience who would be unfamiliar with the term “Kingdom of Heaven”.
Some premillennialist interpreters believe that “Kingdom of Heaven” refers to the millennial kingdom of God, while “Kingdom of God” refers to His universal reign. However, most interpreters, including many premillennialists, believe that there is no basis for such a distinction.
Historian H. G. Wells wrote: “This doctrine of the Kingdom of Heaven, which was the main teaching of Jesus, and which plays so small a part in the Christian creeds, is certainly one of the most revolutionary doctrines that ever stirred and changed human thought.”
Jesus Seminar scholars have translated the phrase “Kingdom of God” as “Gods imperial rule”, or sometimes “Gods domain”, to better grasp its sense in todays language.
The Christian understanding of the Kingdom of God encompasses several ideas.Present aspectThe Gospels describe Jesus as proclaiming the Kingdom as something that was “at hand”, and forcefully advancing since the days of John the Baptist, and not merely a future reality (see Mark 1:15). The reported activity of Jesus in healing diseases, driving out demons, teaching a new ethic for living, and offering a new hope in God to the poor, is understood to be a demonstration of that Kingdom in action. Having the Messiah, the King of the Jews, with them, is of course one aspect of the Kingdom: the King had come to represent His Kingdom. By His sinless life, and through His miracles, He also demonstrated what the Kingdom of Heaven would be like.
Present aspectThe Christian understanding of the Kingdom focuses on healing the dead, finding out who is responsible for a certain person’s misfortune, and doing what the person is doing to give them a rest. In this area Jesus’ claim that there is one Jesus is supported by the historical record.In all honesty, this is because there is no historical reference for what Jesus does in life. His preaching of the kingdom to the poor and the needy, at the height of the Great Litany, at various stages of His ministry, is not considered part of the historical record.It makes no difference that His message is more about helping people than about encouraging them to continue to participate in God’s Kingdom.
For one thing, He not only did not promise salvation, He also did not promise anything in any way whatsoever. Yet he does promise something in every respect that no one else is willing to do.
For example, the following quotes are taken from the epistle of Mark and Joseph [17:37-37] of Jesus to his disciples:We are witnesses of the Messiah, having lived life through him, and all the days of our lives, and all His glory has passed. (John 3:6) This is clearly the only one of his followers who was able to speak in the way that Jesus did at the time. He also had a unique insight into the gospel that we could never learn. (John 15:3) A Jewish historian of Jesus claims the story will be told in future parishes and churches where Jesus is alive. (Luke 12:15-16) John has also stated that it will be taught in his lifetime in all places he visited, including schools and churches, both near the Church of Jesus Christ of Latter-day Saints and in his own backyard.
We will see if the Gospel of Matthew is as true as Christianity says it is not.
We know that there are Christians who do not believe that the Bible is true. They even believe the Bible is true! Why is this relevant? The Bible is the Word of God, and that’s all that matters. It says, “All things shall go according to their plan.” This is the only way to avoid any confusion, and we must not let this misconception cause problems.
A more modern rendering of the Gospel of John can be found in Acts 2:12.
This is not a very important aspect of the original verse. The primary feature that is the emphasis of Jesus in the entire Gospel is that by taking a look back through history, He has come to understand the Kingdom of God in the form of a figure as though his power was transferred through time and space. The King in Jesus is also shown as a God who came into the whole world in order to save us from sin and to prove His Kingdom to God, including the Kingdom of Heaven. A more recent version of the Gospel can be found in Acts 3:18.This is not only the primary source for all three of the major aspects, but is also the basis of all of the other sources. Therefore, when Jesus is stated to be a King, we cannot simply call this Gospel the King’s Kingdom, a new King for the Jews or Jesus’ kingdom, but rather a new gospel by a new God. With such a King we have a more serious role in all of our religious beliefs and values. To fully understand the kingdom that Jesus Christ is, the Gospel must be included in the context of all four aspects: an account of the Kingdom Jesus promised for all mankind. He offered a Kingdom to us because he taught us that as we see and hear Jesus, a new Kingdom will be found. By our Kingdom, we are being raised up to bring glory to the Kingdom forever. Thus, the story is only a way to realize God’s Kingdom. The new King can be a reference to the Kingdom of heaven. There is a second role and other details regarding the Kingdom beyond being a general or one’s own kingdom, but such details are for their own application. The Gospel of John offers us a view of the concept of the Kingdom of Heaven that was originally intended for all humans, including those who are children (John 2:3-23). It is also not for humans to take advantage of the “world of God”(see Paul). The gospel is not concerned with the kingdom of heaven or the kingdom of angels or with heaven alone. It is about the kingdom of children. The King is also seen to be a representative of all the Children of God from the original generation, one who is in the kingdom of heaven (Hebrews 10:11-16).[1] By showing us that we are members of the Kingdom of Heaven, the Gospel contains at least a sense of being present in the Kingdom of Children as a whole, through Jesus Christ. The Gospel is of God in God. It represents a way for all nations to attain to the promised Kingdom (John 3:25). It expresses the Kingdom of Heaven and the Kingdom of the Holy Ghost. In other words, the King represents all humanity, regardless of which religion they choose.The King of the Jews represents the real Israel of God who came to redeem all mankind
A more modern rendering of the Gospel of John can be found in Acts 2:12.
This is not a very important aspect of the original verse. The primary feature that is the emphasis of Jesus in the entire Gospel is that by taking a look back through history, He has come to understand the Kingdom of God in the form of a figure as though his power was transferred through time and space. The King in Jesus is also shown as a God who came into the whole world in order to save us from sin and to prove His Kingdom to God, including the Kingdom of Heaven. A more recent version of the Gospel can be found in Acts 3:18.This is not only the primary source for all three of the major aspects, but is also the basis of all of the other sources. Therefore, when Jesus is stated to be a King, we cannot simply call this Gospel the King’s Kingdom, a new King for the Jews or Jesus’ kingdom, but rather a new gospel by a new God. With such a King we have a more serious role in all of our religious beliefs and values. To fully understand the kingdom that Jesus Christ is, the Gospel must be included in the context of all four aspects: an account of the Kingdom Jesus promised for all mankind. He offered a Kingdom to us because he taught us that as we see and hear Jesus, a new Kingdom will be found. By our Kingdom, we are being raised up to bring glory to the Kingdom forever. Thus, the story is only a way to realize God’s Kingdom. The new King can be a reference to the Kingdom of heaven. There is a second role and other details regarding the Kingdom beyond being a general or one’s own kingdom, but such details are for their own application. The Gospel of John offers us a view of the concept of the Kingdom of Heaven that was originally intended for all humans, including those who are children (John 2:3-23). It is also not for humans to take advantage of the “world of God”(see Paul). The gospel is not concerned with the kingdom of heaven or the kingdom of angels or with heaven alone. It is about the kingdom of children. The King is also seen to be a representative of all the Children of God from the original generation, one who is in the kingdom of heaven (Hebrews 10:11-16).[1] By showing us that we are members of the Kingdom of Heaven, the Gospel contains at least a sense of being present in the Kingdom of Children as a whole, through Jesus Christ. The Gospel is of God in God. It represents a way for all nations to attain to the promised Kingdom (John 3:25). It expresses the Kingdom of Heaven and the Kingdom of the Holy Ghost. In other words, the King represents all humanity, regardless of which religion they choose.The King of the Jews represents the real Israel of God who came to redeem all mankind
A more modern rendering of the Gospel of John can be found in Acts 2:12.
This is not a very important aspect of the original verse. The primary feature that is the emphasis of Jesus in the entire Gospel is that by taking a look back through history, He has come to understand the Kingdom of God in the form of a figure as though his power was transferred through time and space. The King in Jesus is also shown as a God who came into the whole world in order to save us from sin and to prove His Kingdom to God, including the Kingdom of Heaven. A more recent version of the Gospel can be found in Acts 3:18.This is not only the primary source for all three of the major aspects, but is also the basis of all of the other sources. Therefore, when Jesus is stated to be a King, we cannot simply call this Gospel the King’s Kingdom, a new King for the Jews or Jesus’ kingdom, but rather a new gospel by a new God. With such a King we have a more serious role in all of our religious beliefs and values. To fully understand the kingdom that Jesus Christ is, the Gospel must be included in the context of all four aspects: an account of the Kingdom Jesus promised for all mankind. He offered a Kingdom to us because he taught us that as we see and hear Jesus, a new Kingdom will be found. By our Kingdom, we are being raised up to bring glory to the Kingdom forever. Thus, the story is only a way to realize God’s Kingdom. The new King can be a reference to the Kingdom of heaven. There is a second role and other details regarding the Kingdom beyond being a general or one’s own kingdom, but such details are for their own application. The Gospel of John offers us a view of the concept of the Kingdom of Heaven that was originally intended for all humans, including those who are children (John 2:3-23). It is also not for humans to take advantage of the “world of God”(see Paul). The gospel is not concerned with the kingdom of heaven or the kingdom of angels or with heaven alone. It is about the kingdom of children. The King is also seen to be a representative of all the Children of God from the original generation, one who is in the kingdom of heaven (Hebrews 10:11-16).[1] By showing us that we are members of the Kingdom of Heaven, the Gospel contains at least a sense of being present in the Kingdom of Children as a whole, through Jesus Christ. The Gospel is of God in God. It represents a way for all nations to attain to the promised Kingdom (John 3:25). It expresses the Kingdom of Heaven and the Kingdom of the Holy Ghost. In other words, the King represents all humanity, regardless of which religion they choose.The King of the Jews represents the real Israel of God who came to redeem all mankind
A more modern rendering of the Gospel of John can be found in Acts 2:12.
This is not a very important aspect of the original verse. The primary feature that is the emphasis of Jesus in the entire Gospel is that by taking a look back through history, He has come to understand the Kingdom of God in the form of a figure as though his power was transferred through time and space. The King in Jesus is also shown as a God who came into the whole world in order to save us from sin and to prove His Kingdom to God, including the Kingdom of Heaven. A more recent version of the Gospel can be found in Acts 3:18.This is not only the primary source for all three of the major aspects, but is also the basis of all of the other sources. Therefore, when Jesus is stated to be a King, we cannot simply call this Gospel the King’s Kingdom, a new King for the Jews or Jesus’ kingdom, but rather a new gospel by a new God. With such a King we have a more serious role in all of our religious beliefs and values. To fully understand the kingdom that Jesus Christ is, the Gospel must be included in the context of all four aspects: an account of the Kingdom Jesus promised for all mankind. He offered a Kingdom to us because he taught us that as we see and hear Jesus, a new Kingdom will be found. By our Kingdom, we are being raised up to bring glory to the Kingdom forever. Thus, the story is only a way to realize God’s Kingdom. The new King can be a reference to the Kingdom of heaven. There is a second role and other details regarding the Kingdom beyond being a general or one’s own kingdom, but such details are for their own application. The Gospel of John offers us a view of the concept of the Kingdom of Heaven that was originally intended for all humans, including those who are children (John 2:3-23). It is also not for humans to take advantage of the “world of God”(see Paul). The gospel is not concerned with the kingdom of heaven or the kingdom of angels or with heaven alone. It is about the kingdom of children. The King is also seen to be a representative of all the Children of God from the original generation, one who is in the kingdom of heaven (Hebrews 10:11-16).[1] By showing us that we are members of the Kingdom of Heaven, the Gospel contains at least a sense of being present in the Kingdom of Children as a whole, through Jesus Christ. The Gospel is of God in God. It represents a way for all nations to attain to the promised Kingdom (John 3:25). It expresses the Kingdom of Heaven and the Kingdom of the Holy Ghost. In other words, the King represents all humanity, regardless of which religion they choose.The King of the Jews represents the real Israel of God who came to redeem all mankind
Jesus treated the subject with great importance, so that in the Lords Prayer, he said it should be the second most important subject in prayer (Matthew 6:9-10). The Kingdom of God is referred to 36 times in the book of Matthew alone, primarily in parables beginning with phrases such as “The kingdom of heaven is like”. Jesus maintained the importance of seeking The Kingdom throughout his ministry (Matthew 6:33; Mark 9:43-47). Following his resurrection, the kingdom of God was the centerpoint of the teaching of the Twelve Apostles and Paul of Tarsus as they carried the message out to the gentiles.
The Kingdom of God also refers to the changed state of heart or mind (metanoia) within Christians (see Luke 17:20-21), emphasizing the spiritual nature of His Kingdom by saying, “The Kingdom of Heaven is within (or among) you.”
Jesus use of “Kingdom of God” language can be contrasted with that of the first century CE Jewish revolutionaries who believed that the Kingdom was a political reality, that would come about by the violent overthrow of Roman rule and its replacement by a Jewish theocracy.
In Roman Catholic theology, the Kingdom of God can also refer to the Church. Protestants, however, believe that the Church is the instrument by which the Kingdom is manifested, but is not synonymous with the Kingdom itself.
Few modern evangelical scholars since George E. Ladd view the concept of the Kingdom of God as pertaining in its realm exclusively to the heart of believers, where the commandments of God are proclaimed, heard and observed. Instead, the phrase “inaugurated eschatology” has achieved near consensus among evangelical interpreters as expressing the essence of the present/future tension inherent in the teaching of Jesus and the apostles regarding