My Kingdom is not of this world "now"
An important study on the coming of the Divine Kingdom
My Kingdom is not of this world ”now”
Issues: 1. Is the kingdom literal & physical, or only Spiritual, or both” 2. Is it here now or only in a future Millennium?
3. What is the significance of the two different Greek “nots” (ou/me) with different meanings?
4. Meaning of Gk. “kosmos,” translated “world.” G2889, 187x in NT.
By Pastor J.S. Brooks
Let’s take a closer look at Jesus’ important and intriguing words in the Gospel of John chapter 18, verse 36, where He stated: My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” This verse takes place during Jesus’ interrogation by the Roman Governor Pontius Pilate and is important for a true understanding of the Kingdom of God. The interrogation consisted of three questions by Pilate and three answers from Christ in verses 33 to 38.
The first question was, “Art thou the King of the Jews?” (v.33). Jesus’ reply was a question of His own: “Sayest thou this thing of thyself, or did others tell it thee of me?” (v.34). Messiah was not trying to avoid giving an answer, He wanted clarification over whether Pilate’s question was simply political, or was it religious. If political, then the answer was “no,” for Jesus had no interest or intention of leading a political revolt against Roman rule. However, if Pilate had a religious interest in not upsetting the Jewish leaders (remember this was just before the Jewish revolt of 66-73 AD), then the answer would be “yes,” for Christ indeed was destined to preside over the Mediatorial Kingdom prophesied in the Old Testament.
The second question of Pilate was, “Am I a Jew? Thine own nation and the chief priests have delivered thee unto me; what has thou done?” (v.35). Pilate was disclaiming all responsibility for the charges leveled against Christ. Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, then would My servants fight…but now my Kingdom is not from hence” (vs. 36). Here Pilate saw a man called King who had absolutely no military support and had to be protected from physical violence by His own subjects. Administratively astute Pilate therefore saw nothing to be concerned about politically or religiously from this man.
The third question from Pilate was, “Art thou a King then?” (v.37). Jesus answered, “Thou sayest that I am a King.” This has been interpreted in multiple ways, but in modern jargon, He was in effect saying, “You bet I am! You got that right!” Now, I may be over dramatizing it a bit, but that this is the correct interpretation of Jesus’ words can be seen in what He said next: “To this end have I been born, and to this end am I come into the world, that I should bear witness to the truth” (v.37). Pilate may have let out a little chuckle at hearing that, and sarcastically replied, "What is truth?” (v.38) He then famously washed his hands literally of the matter and turned Jesus over to the Jews to be tried and condemned.
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With that background, our first issue concerns the meaning of the Gk word, KOSMOS #G2889, translated “world”?
The comprehensive ten-volume “Theological Dictionary of the N.T.” edited by Gerhard Kittel, widely considered the most authoritative reference work on the Greek New Testament, says this:
“kosmos: world in the sense of Earth, inhabited world, humanity…Hence in the later koine [common Greek] kosmos can be used in the sense of the “inhabited world,” the “earth and its inhabitants,” “humanity”…kosmos can also denote the totality of creatures existing in the world…Often the sense of humanity is weakened to that of the “world” in the sense of the “whole world,” the “people.” (p.880)
In the NT kosmos is never used in the sense “order,” and it occurs for “adornment” only once at 1 Peter 3:3 of women, “the outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel.” This sense is elsewhere represented in the NT only by Gk derivatives kosmeo and kosmios. In all other passages kosmos means “world” in some sense. The references are very unevenly distributed. Over half are found in the Johnannine writings, 78 times in Jn. 22 in 1 John, 1 in 2 John and 3 in Revelation. Paul comes next with 46 instances. The others are far behind, with 15 in the Synoptists, 5 each in Hebrews, James and 2 Peter; 2 in 1 Peter and 1 in Acts. In general, early Christian usage follows that of Hellenistic Judaism at this point…Jesus Himself constantly uses the OT “heaven and earth” for the cosmos. (p.883)
The concept of the kosmos as the totality of all created things, of universal space and everything contained in it, comes to expression in statements concerning creation and the part of the Logos in it, e.g., John 1:10…Kosmos means world in the sense of the sum of all created being at 1 Cor. 3:22. (p.884)…Kosmos is used for the human race in 2 Peter 2:5 and 3:6. (p.886)
When the world is seen as the theatre of human life and earthly history, the meaning of kosmos can be narrowed to “inhabited world,” “earth.” In this respect the NT simply follows Hellenistic and Jewish usage… [Kosmos is] one of the commonest Rabbinic terms for the human race outside Israel. (p.888)
[In other words, kosmos is a synonym for Gentiles, non-Israelites. Christ’s Kingdom is not of the unbelieving Gentile world; His Kingdom will be a Holy Regenerated Society of Believers.]
Kosmos is mostly used without emphasis to denote the theatre of human life. When it is said that man is born eis ton kosmon [in the world], or that we bring nothing eis ton kosmon (1 Tim. 6:7), or when death is called a departing ek tou kosmou [out of this world], such expressions have no specific cosmological or theological content. Only in the passages in which we read of the coming of Christ into the world or of His being in the world, or in those which remind us of facts which belong intrinsically to salvation history, does any particular emphasis fall on kosmos. When the term no longer denotes merely the dwelling-place of man or the theater of human history, but the setting of God’s saving work, then it takes on a new significance which is distinctive in the NT and for which there are no parallels either in the Greek world or in the Jewish. (p.889)
In Rabbinic literature the present world is depicted as an aeon in which the evil impulse, human passion, rules. Hence this world is a world of sin and impurity, of lying and falsehood. It is a world in which good and evil, salvation and ruin, are found together. (p,891, n.86) [Messiah’s kingdom is not a part of this world of sin and unrighteousness, but He will reign over the righteous in the age to come.]
The influence of the doctrine of the two aeons [ages] may be discerned especially in the way in which Paul conceives of the distinction between God and the kosmos. According to 1 Cor. 2:12 the pneuma tou kosmou [spirit of the world] and the pneuma to ek tou theou [spirit which is of God] are mutually exclusive opposites. 1 Cor. 2:12 says, “Now we obtained, not the spirit of the world, but the spirit which is of God, that we may be perceiving that which is being graciously given to us by God.” [The doctrine of the two aeons [ages] refers to the present ungodly age versus the righteous age to come, the Millennium. (p.892)]
The NT realizes that the fulfilment of God’s rule over the kosmos is the object of eschatological expectation [doctrines concerning final matters, such as death, the Judgment, the afterlife]. The world stands now under the power of the archon tou cosmou (rulers of the world). Only when the victory over the kosmos is fully won, and judgment is passed on the archon [ruler] and archontes [rulers] of the world, will the triumph song peal out: “The seventh angel then blew [his] trumpet, and there were mighty voices in heaven, shouting, The dominion (kingdom, sovereignty, rule) of the world has now come into the possession and become the kingdom of our Lord and of His Christ (the Messiah), and He shall reign forever and ever (for the eternities of the eternities)! [cf. Ps. 22:28; Dan. 7:13, 14, 27.]” (Rev 11:15 AMP) (p.886) [End of quotation from the Theological Dictionary of the New Testament.]
So Jesus/Yahshuah’s Kingdom does not belong to this kosmos, this world of unrighteousness, but to the Millennial Age to come. The Scriptures tell us what the KOG will be like, and it is obviously not here yet. His Kingdom will be a kosmos or world of regenerated saints. Christ/Yahshuah is king, but He has not yet returned to earth in His Second Coming for His physical installation as resident head of His Kingdom! We look forward to that day which the Scriptures refer to as the Millennium.
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Let us next take a closer look something else in the important passage in John 18:36. In the King James Version, we read, Jesus answered, My kingdom is not of this world…NOW is my kingdom not from hence.” Well, if it is not here in this world now, then it follows logically that later it will be. But to reveal something very surprising here: in nearly half of the Bible translations I compared, the word “now” translated from the Greek word “noon” is entirely removed right out of the text.
Here are some examples of Bible versions in which the time-period “NOW” (Greek, noon) in the text has been removed:
Knox (Catholic) John 18:36 My kingdom, answered Jesus, does not belong to this world. If my kingdom were one which belonged to this world, my servants would be fighting, to prevent my falling into the hands of the Jews; but no, my kingdom does not take its origin here.
Phillips John 18:36 36 "My kingdom is not founded in this world - if it were, my servants would have fought to prevent my being handed over to the Jews. But in fact my kingdom is not founded on all this!"
BBE John 18:36 Jesus said in answer, My kingdom is not of this world: if my kingdom was of this world, my disciples would have made a good fight to keep me out of the hands of the Jews: but my kingdom is not here.
AMP with annotations, John 18:36 “Jesus answered, My kingdom (kingship, royal power) belongs not to this world. If My kingdom were of this world, My followers would have been fighting to keep Me from being handed over to the Jews. But as it is, My kingdom is not from here (this world); [it has no such origin or source].”
CJB John 18:36 Yeshua answered, "My kingship does not derive its authority from this world's order of things. If it did, my men would have fought to keep me from being arrested by the Judeans. But my kingship does not come from here."
Moffat John 18:36 Jesus replied, "My realm does not belong to this world; if my realm did belong to this world, my men would have fought to prevent me being handed over to the Jews. No, my realm lies elsewhere."
CEV/Contemporary English Version, John 18:36 Jesus answered, "My kingdom doesn't belong to this world. If it did, my followers would have fought to keep me from being handed over to the Jewish leaders. No, my kingdom doesn't belong to this world."
Easy Read John 18:36 Jesus said, "My kingdom does not belong to this world. If it did, my servants would fight so that I would not be handed over to the Jewish leaders. No, my kingdom is not an earthly one."
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In contrast, over half of the Bible versions I checked include the word “now,” Greek word, “noon,” indicating that a time-period issue is involved. I found that every one of the Literal Versions, and every one of the early English translations has “NOW” in the text. So here are some examples where we are told that….
Christ’s Kingdom is not of this world “NOW” (time-period issue):
CLV/Concordant Literal: John 18:36 Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, My deputies, also, would have contended, lest I should be given up to the Jews. Yet now is My kingdom not hence."
Youngs Literal John 18:36 Jesus answered, `My kingdom is not of this world; if my kingdom were of this world, my officers had struggled that I might not be delivered up to Jews; but now my kingdom is not from hence.'
Rotherham Literal John 18:36 Jesus answered—My kingdom, is not of this world: If, of this world, had been my kingdom, mine own officers, would have been striving, that I should not be delivered up unto the Jews: but, now, my kingdom, is not from hence.
Wycliffe 1394 John 18:36 Jesus answeride, My kingdom is not of this world; if my kingdom were of this world, my mynystris schulden stryue [ministers shoulden strive], that Y schulde not be takun to the Jewis; but now my kingdom is not here.
Tyndale 1534 John 18:36 Iesus answered: my kyngdome is not of this worlde. Yf my kyngdome were of this worlde then wolde my ministres suerly fight yt [yet] I shuld not be delyvered to ye Iewes but now is my kyngdome not fro hence.
Miles Coverdale 1535 John 18:36 Iesus answered: My kyugdome is not of this worlde. Yf my kyngdome were of this worlde, my mynisters wolde fight therfore, yt [yet] I shulde not be delyuered vnto the Iewes. But now is my kyngdome not from hence.
Bishops 1568 John 18:36 Iesus aunswered: My kyngdome is not of this worlde. Yf my kyngdome were of this worlde, then woulde my seruauntes surely fyght, that I shoulde not be deliuered to the Iewes: but now is my kyngdome not from hence.
Douay-Rheims Catholic John 18:36 Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence.
Common NT John 18:36 Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, my servants would fight, so that I should not be delivered to the Jews; but now my kingship is not from here."
Godbey NT: John 18:36 Jesus responded, My kingdom is not of this world. If my kingdom were of this world, my servants would fight for me, in order that I might not be delivered to the Jews. But now my kingdom is not from thence.
Martin French John 18:36 Jésus répondit : mon Règne n'est pas de ce monde ; si mon Règne était de ce monde, mes gens combattraient afin que je ne fusse point livré aux Juifs ; mais maintenant [“mentenaw”=now] mon Règne n'est point d'ici-bas.
Sagradas Escrituras John 18:36 Respondió Jesús: Mi Reino no es de este mundo; si de este mundo fuera mi Reino, mis servidores pelearían para que yo no fuera entregado a los judíos; ahora [now], pues, mi Reino no es de aquí. [for my kingdom is not from here]
Is this simply a matter of differing textual variants?
“Concordant Gk Text” shows Codex Sinaiticus, Vaticanus, and Alexandrinus and their textual variants.”
Alexandrinus Gk literal: “the kingdom my,” Sinaiticus eliminates “the.”
Alexandrinus Gk literal: “ever that I should not be delivered to the Jews,” Vaticanus manuscript eliminates the word “ever.” All three major manuscripts—Sinaiticus, Vaticanus, and Alexandrinus all contain the Gk word noon, meaning “now.” These are the only textual variants existing on John 18:36. I was not able to check the Dead Sea Scrolls, since my copy is currently stored somewhere in among 70 or 80 bins of books in my library and not readily available. However, the Bible versions I quoted were published before the Dead Sea Scrolls were discovered, so their discovery is not the reason for the textual dispute.
Why are Commentaries opposing a future physical kingdom:
If Christ indeed said that His Kingdom Reign was not from hence NOW, that conflicts with both Amillennialism and Postmillennialism, which teach that the Kingdom in its fullness is here right now in the Church Age. Translators often put their own theology in the text, even removing or changing words that get in their way. It is no accident that some Christian denominations have produced their own Bible translations to uphold their unique disparate doctrines, such as the Jehovah’s Witness New World Translation, the Mormon Joseph Smith Version, the Roman Catholic Douay-Rheims and Knox Translations. You can include the KJV as well: King James had his translation done to get the 1560 Geneva Bible out of homes and churches because its marginal comments rejected the idea of the Divine Right of Kings.
In the Reformation, Protestant Churches left the Roman Catholic Church, but took some of their doctrines with them, including Amillennialism, which today remains the teaching of the Reformed Church, and some of the Protestant Liturgical Churches such as Lutheran. They claim there will be no future Millennial reign; the Millennial kingdom is here now. But Christ said that it is not here now!
But what is the origin of Amillennialist Kingdom-Now belief? A very revealing historical answer is given in the book: The Bible and Islam, by Dr. Henry Preserved Smith, published in 1897, as part of the The Ely Lectures for 1897. On page 1 we read:
“In the seventh century of our era Christianity seemed triumphant over its enemies in the Eastern Empire. Paganism was destroyed, the heresies had been overcome, the faith had received its full definition in what was supposed to be the final creed. The bishops and monks, at least, might have been justified in supposing that the kingdom of God was already established.” (p.1) Into the confident political environment of the early Middle Ages rose the Roman Catholic monk, Augustine of Hippo, who taught that the glorious era of the millennium had already arrived with the first coming of Christ, and the Church Age, he believed, fulfilled all of the prophecies of Christ’s reign on earth.
Here was the birth of Amillennialism, the standard doctrine of Roman Catholicism ever since. In Greek an “a” before a word makes it a negative. Amillennialism means “no future millennium,” in other words, they believe that this Church Age is itself the prophesied millennial reign of Christ. This belief is often called “Jesus Kingdom Now” theology. To the contrary, many scripture prophecies make it clear that we are not in the Millennial Kingdom now:
- Let’s look at a couple of Messianic prophecies Unfulfilled at First Coming:
2Thessalonians 1:7-8 “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.”
In no way did this take place when Jesus arrived as a babe in Bethlehem! The book of Thessalonians is dated to approx. 50 A.D., long after Christ’s first coming, so it can only be fulfilled in a future Second Coming.
Similarly, in the Old Testament we read a wonderful prophecy in…
Isaiah 2:2 “And it shall come to pass in the last days [the period between the First and Second Coming of Christ, popularly known as the Church Age], that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
Isa 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
Isa 2:4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.”
Has this been fulfilled yet? Do we have peace on earth? Have the instruments of war vanished? Why not? Because Christ’s Kingdom is not present now!
Let’s look at some arguments of Reformed Church Theology that oppose a future Millennium:
Geneva Commentary: Christ affirms his spiritual kingdom, but rejects a worldly one.
[Instead the Scriptures do show that the KOG is a Spiritual one now, and also a literal physical Kingdom at the end of Age in a future Millennial reign.]
Cambridge Greek Commentary: “It does not mean ‘My kingdom is not of this world now, but shall be so hereafter;’ as if Christ were promising a millennium.”
[But the NT does speak of a future millennium, 5 times in Revelation 20, verses 2,4,5,6,7. A five-fold witness! You might call the idea of a future thousand-year period in Scripture, “Prevalent” (meaning widespread or widely accepted)]
An Amillennialist once told me, “But the word millennium only appears in one chapter of the Book of Revelation!” So supposedly that means that we can ignore it? Shall we just cut that chapter out of our Bibles because it doesn’t fit a popular current denominational tradition of men?
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It’s actually not true that the future Millennium only appears in the Book of Revelation. The Thousand Year Millennium appears in the Book of Jubilees, dated to the Second or Third Century, B.C., so it was not influenced by early Christian teaching. In chapter 23:26-30, we read this:
And a great punishment will befall the deeds of this generation from the Lord, and He will give them over to the sword and to judgment and to captivity, and to be plundered and devoured.
And He will wake up against them the sinners of the Gentiles, who have neither mercy nor compassion, and who will respect the person of none, neither old nor young, nor any one, for they are more wicked and strong to do evil than all the children of men.
And they will use violence against Israel and transgression against Jacob, And much blood will be shed upon the earth, And there will be none to gather and none to bury. [This sounds like the time of Jacob’s Trouble (Jer. 30:7), the Great Tribulation!]
In those days they will cry aloud, And call and pray that they may be saved from the hand of the sinners, the Gentiles; But none will be saved. And the heads of the children will be white with grey hair, And a child of three weeks will appear old like a man of one hundred years, And their stature will be destroyed by tribulation and oppression. And in those days the children will begin to study the laws, And to seek the commandments, And to return to the path of righteousness.
And the days will begin to grow many and increase amongst those children of men, Till their days draw nigh to one thousand years, And to a greater number of years than (before) was the number of the days.
And there will be no old man Nor one who is not satisfied with his days, For all will be (as) children and youths. And all their days they will complete and live in peace and in joy. And there will be no Satan nor any evil destroyer; For all their days will be days of blessing and healing,
And at that time the Lord will heal His servants, And they will rise up and see great peace, And drive out their adversaries. And the righteous will see and be thankful, And rejoice with joy for ever and ever. [cf. 1:29]
The millennial idea also appears a number of times in the biblical prophets, such as Isaiah Chapters 2 & 66.
Most Bible Commentaries do Support the word “now” in the text & a future Millennium:
Geneva Bible 1560 preferred by the Pilgrims & Puritans: “now my kingdom is not from hence,” and has a side-note on Jn. 18:36, “It standeth not in strength of men nor in worldlie defense.” Nothing here to dispute about the “now” issue.
Annotated Bible: The answer of our Lord, “My Kingdom is not of this world,” has often been misconstrued to mean that the Lord never will have a Kingdom in this world in the sense of a literal Kingdom. Our post-millennial friends use it against a literal interpretation of the prophecies relating to the coming of an earthly Kingdom of Christ. What our Lord meant by saying “My Kingdom is not of this world” is, that His Kingdom has not its origin or nature from the world. He will receive the Kingdom promised unto Him from the Father’s hands. (Dan_7:14.)
Dr. Alva McClain: “How the tribulation and sufferings of ‘the present time’ (Rom. 8:18) can be reconciled with the popular theory of a present reign of Christ with His saints, in a Messianic Kingdom allegedly established on earth at His first advent, is one of the mysteries of theological opinion.” (The Greatness of the Kingdom, p.377). Amen to that!
Early theologian Eusebius Pamphilas of Caesarea, a Christian bishop and historian lived 260-339 AD, and wrote an often quoted work called, Ecclesiastical History, which is called a landmark in Christian historiography. He relates in his book in liber iii. c. 20: “The relatives of our Lord were brought before Domitian, and interrogated whether they were of the family of David; and what sort the kingdom of Christ was, and where it would appear? They answered, that this kingdom was neither of this world, nor of an earthly nature; that it was altogether heavenly and angelical; and that it would not take place till the end of the world.” (Quoted by Adam Clarke)
Combined Bible Commentary:
My kingdom is not of this world’ (John 18:36). First, observe that He did not say "My kingdom is not IN this world," but "My kingdom is not OF this world." [An important distinction !] Believers are not "of" this world (John 17:16), yet they are "in" it! Second, observe His own qualifying and yet amplifying words at the close of the verse: "but NOW is my kingdom not from hence."
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Now let’s take a look at another anomaly:
John 18:36 twice uses the word “not” using two different Greek words. What is the significance of the two different Greek “nots” (ou/me) with different meanings?
FIRST NOT: KJV+ John 18:36 JesusG2424 answered,G611 MyG1699 kingdomG932 isG2076 notG3756 ou, absolutely negative ofG1537 thisG5127 world:G2889 kosmos, orderly arrangement, in a wide or narrow sense
SECOND NOT: ifG1487 myG1699 kingdomG932 basilea, rule, royalty, realm wereG2258 ofG1537 thisG5127 world,G2889 then would myG1699 servantsG5257 huperetes, subordinates, ministers, under oarsmen fight,G75 G302 thatG2443 I should notG3361 me/may, qualified negation be deliveredG3860 to theG3588 Jews:G2453
We are assured that Christ’s kingdom is absolutely not patterned, designed, or influenced by the present unrighteous and undeniably evil systems of the present world, so an absolute negation was used.
On the other hand, NOT being delivered into the hands of the Jewish authorities was a qualified negation, because although His supporters would not want that, it is what actually ended up happening.
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Another important point: If Christ the King has not yet returned to earth to physically take the throne, who is reigning now? We are told several times that the Comforter/Holy Spirit reigns now in Jesus’ absence:
John 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
John 14:26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
John 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
The Work of the Holy Spirit
Joh 16:4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
Joh 16:5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
Joh 16:6 But because I have said these things unto you, sorrow hath filled your heart.
Joh 16:7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
Joh 16:8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
Joh 16:9 Of sin, because they believe not on me;
Joh 16:10 Of righteousness, because I go to my Father, and ye see me no more;
Joh 16:11 Of judgment, because the prince of this world is judged.
Joh 16:12 I have yet many things to say unto you, but ye cannot bear them now.
Joh 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
Joh 16:14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.
Joh 16:15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
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Additional Comments from Biblical Scholars:
Westminster Dictionary of Christian Theology, Eric J. Sharpe, 1983, pp.317-318:
“The tension between the present (‘already now’) and future (‘not yet’) aspects of the kingdom has been reflected in almost every period of Christian history. Often the tendency has been to opt for the one rather than the other…[In other words, one extreme or the other; why not both? The KOG is an everlasting kingdom throughout human history; in the OT God was King, in this present Church Age the Holy Spirit reigns in our hearts, and in the coming Millennium Jesus reigns] …Conservatives still tend to regard the kingdom in its individual and future aspects, liberals in its corporate and present aspects.”
So you have two extremes to choose from: the KOG is either entirely future, or it is entirely here now with no Millennial reign. Each side has their own proof texts and ignore any conflicting scripture texts. They ignore the fact that the KOG is eternal, but it comes in stages, as discussed more fully in my published study, “The Everlasting Kingdom.”
The Protestant Dictionary, edited by Charles Neil, published 1904, pp. 344-347:
“The phrase ‘kingdom of God’ (or, ‘kingdom of heaven’) was a well-understood term among the Jews for the Messiah’s kingdom, and the doctrine about it was derived from Dan. 2:44; 6:26; 7:13, 14, 27, &c…The kingdom (as foretold by Daniel) at least in its majesty and glorious manifestation, was something far off, something which belonged not to the first but to the second Advent (Matt. 16:27; 26:64; Lk. 21:27)…There is a kingdom of grace [in this age], and there is a kingdom of glory [in the coming Milennium].” (p.345)
“The privileges of the kingdom are, in the present [age], forgiveness of sins (Matt. 26:28), satisfaction of spiritual wants (John 4:14; 6:35, 58), and fellowship with God (John 17:21-22); and in the future [Millennium], the resurrection of the body (John 11:23-26), and life everlasting (John 3:16).” [See Romans 8; Eph. 1:3-14]
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Before we close, let us summarize the answer to the question…
WHAT IS THE KINGDOM OF GOD?
Today a great confusion exists among the various Christian denominations concerning the timing and nature of the Kingdom of God. Two main theories exist. One is Amillennialism, which makes the case that God’s prophesied Kingdom of righteousness is found in the body of Christ, the church of the present day. The other, Premillennialism, makes God’s Kingdom to be solely future after the return of Christ to this earth. But a third view has also been proclaimed by knowledgeable Bible believers, who point out that it is both present (Col. 1:13) and future (Matt. 26:29). We believe that the Kingdom of God is an everlasting kingdom throughout history, and is not limited to one era. (Psa.145:13; Dan. 4:3, 34-35; 2 Pet. 1:11)
AN EVERLASTING KINGDOM
Nineteenth century Bible scholar, John Peter Lange, in his monumental 24 volume Bible Commentary, has this to say about God’s Kingdom: “A kingdom of God has existed ever since God has created and governed the world, but it has passed through different periods... exhibited manifold forms...Viewed in this light, the whole history of the world itself is simply the history of the restoration and transformation of the world into the Kingdom of God.” (XV:2; XVIII:14)
God’s Kingdom began in the Garden of Eden when God “walked in the garden” in their midst (Gen. 3:8), and all things were in perfection. There was no sorrow, no death, no suffering, no want of any good thing. (Gen. 2:8-9) Although mankind lost that first chance at ‘heaven on earth,’ the whole subsequent history of the world comprises man’s attempt to regain the peace and plenty that was lost in Eden. The New Testament closes with its re-fulfillment on earth. (Rev. 21 & 22)
WHAT ARE THE KINGDOM STAGES??
God interacted among mankind throughout the history of the Old Testament. Since the major focus of the Old Testament was on Passover and the Temple rituals, this period may be called, the Passover stage of the Kingdom. Centuries later, a new age dawned with Christ’s resurrection and the coming of the Holy Spirit into the world to dwell in the lives of believers; this was the Pentecostal stage of the Kingdom. And, at a future day when Christ’s coming (epiphany) occurs, and His presence (parousia) with us, mankind will witness the dawning of the final stage of the Kingdom of God. Christ will tabernacle with us in an earthly Kingdom, which may be called, the Tabernacles stage. These three ages are in fact stages of the Kingdom of God on earth, and are symbolized in ritual form by the three ancient festivals of Old Testament worship: Passover, Pentecost (the Feast of Weeks or Shavuot), and Tabernacles (Sukkot, meaning “booths.”) These ceremonial days “are a shadow of things to come,” i.e., prophetic. (Col.2:17; Heb.10:1)
GOD’S KINGDOM TODAY
The Kingdom in existence today operates internally within the lives of believers. (Matt. 18:20; Lk. 17:21) This stage is necessary, because men’s hearts had to be converted before nations could be converted. Yet, the internal Kingdom can be discerned only by those who understand the Spirit’s infilling in the lives of believers. Today, Christ reigns in the midst of His enemies in the hearts of His people. But the time is coming, upon His return, in which the Kingdom of God will hold physical sway over the entire earth. Until that time, we are to proclaim God’s Word to the unregenerate world, and learn and practice the principles of “Kingdom Living” as outlined in the Bible. As Christ said, “Seek ye first the Kingdom of God.” (Matt. 6:33)
KJV+ John 18:36 JesusG2424 answered,G611 MyG1699 kingdomG932 isG2076 notG3756 ou, absolutely negative ofG1537 thisG5127 world:G2889 kosmos, orderly arrangement, in a wide or narrow sense ifG1487 myG1699 kingdomG932 basilea, rule, royalty, realm wereG2258 ofG1537 thisG5127 world,G2889 then would myG1699 servantsG5257 huperetes, subordinates, ministers, under oarsmen fight,G75 G302 thatG2443 I should notG3361 me/may, qualified negation be deliveredG3860 to theG3588 Jews:G2453 butG1161 nowG3568 noon, a primary particle of present time isG2076 myG1699 kingdomG932 notG3756 from hence.G1782 Enteuthen, repeated on both sides, lit or fig.
Some would read this and simply say that the Kingdom of God is just spiritual and Jesus reign is only spiritual. But the prophets spoke of a literal kingdom, and agreed that Messiah would rule over the nations “with a rod of iron” (Psalm 2:9). Similarly, in Isa. 11:4 : “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” So Psa. 110:6 : “He shall judge among the heathen; he shall fill the places with the dead bodies.” So, likewise, in the NT, Rev. 19:15 : “And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God.” This frightful prophecy was confirmed by Christ Himself during His ministry in Luke 19:27, “But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.” That is from King James, but alternate versions bring the words out much more forcefully, such as the Easy Read Version, “Now where are my enemies? Where are the people who did not want me to be king? Bring my enemies here and kill them. I will watch them die.” Look out! This is not candy-coated “pie in the sky when you die” stuff. Perhaps we should be stepping up our evangelism efforts to save people and warn them of a fate worse than death.
The Bible does in fact speak of the Kingdom coming at the end of the Age:
Revelation Chapter 11 is dealing with the return of Messiah, and we read in verse 15, “The seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord/Elohim and of Yashuah/His Christ, and He shall reign for ever and ever.”