Letter Four “The Nature of the Kingdom of God”

Excerpted from the author's book entitled "Letters to My Children on Apostolic Kingdom Theology."

Mar David Ignatius: To my children, concerning the topic of the characteristics of the Kingdom of God.

“Giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. 13 He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love,” 

(Paul the Apostle, Colossians 1:12f)

Dear Children,

As I write to you my heart yearns to see your faces and to warm myself in your smiles. But, for now, I hold those thoughts in my bosom, knowing that the day swiftly approaches when I may speak these things to you face to face.

My thoughts, presently, run along the theme of “The Kingdom of God.” Facing us are so many different ideas concerning its nature and/or character that one may easily be left confused. However, that need not be the case; because the Word of God is plain and simple so that a fool, though he be a wayfaring man, cannot err therein. Far too much philosphizing has been done on the subject of the Kingdom of God, and not near enough right dividing (2 Timothy 2:15).

Instead of injecting so many ideas from scholars, so called, the disciple of the Word should permit the Bible to interpret itself; this I will attempt to do, as the Spirit enables me.

In this letter I will limit my comments to two aspects of our subject: 

1. The terms: “Kingdom of God,” and “Kingdom of Heaven;”and, 
2. The Unity of the Kingdom of God.

First then, permit me to introduce the two terms: “Kingdom of God,” and “Kingdom of Heaven.” Volumes have been written, and sermons preached, suggesting a difference between the meanings of these two terms. But, is it true that there is a different meaning for each? The answer is NO! Not at all! One will find both terms used in the four Gospels, and each will reflect the preference of one writer over that of another. Context also helps to explain why one term is used instead of the other. The Jews, for instance, refrained from using the word for God, out of respect and fear of violating Exodus 20:7 (“You shall not take the name of the Lord your God in vain,”). Therefore, in that Matthew wrote his Gospel for and to the Jews, he elected to use the term “Kingdom of Heaven” to refrain from offending the sensitivities of the Jews. John, on the other hand, wrote to and for a Gentile readership who did not share the Jew’s proclivity to the word God; therefore, his term of choice was “Kingdom of God.”

At best, it is poor exegesis to teach a difference between the terms “Kingdom of God” and “Kingdom of Heaven;” at worst, it is wresting the Scriptures to one’s own destruction.

Second, there is some confusion about the unity of the “Kingdom of God.” It is suggested, by many, that the kingdom is divided. The Christians, we are told, are God’s Heavenly people and the Jews are God’s earthly subjects. Further, it is said that a different gospel applies to each. We must ask: What does the Bible say?

To answer this question we may do well to examine Apostle Paul’s writings to the Ephesians:

Ephesians 2:12 “that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father.

19 “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit.”

Ephesians 3:1 “For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles— 2 if indeed you have heard of the dispensation of the grace of God which was given to me for you, 3 how that by revelation He made known to me the mystery (as I have briefly written already, 4 by which, when you read, you may understand my knowledge in the mystery of Christ), 5 which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: 6 that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel, 7 of which I became a minister according to the gift of the grace of God given to me by the effective working of His power.

8 “To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, 9 and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;” 

Paul writes to the gentile Christians at Ephesus and tells them that in the past they were “aliens” (foreign-born who have not been naturalized) “from the commonwealth” (a body of people politically organized into a state) “of Israel.” As such, they were outside the promises of covenant blessings which belonged only to Israel; therefore, they were without God at that time (see verse 12). Clearly Paul’s meaning is:  If  not  naturalized  into  the  “commonwealth  of Israel” one is a “stranger” to the covenants and consequently – godless. 

There is good news in all this: Christ has removed the wall between the Israelite and Gentile by the shedding of His blood (verse 13), making “both one” (verse 14). Jesus has brought both Jew and Gentile INTO Himself (see Galatians 3:27) and produced from the two “one new man;” namely, the body of Christ (see Galatians 3:28f) (see here verse 15). Paul continues to speak of the “one body” in verse 16, which has the “one new man” of verse 15 in view. His point is that both the believing Jew and the believing Gentile are reconciled to God into, and as, one entity. 

Those who were “afar off” (Gentiles) received the same gospel message as those who were “near” (Jews) (verse 17). The Gentiles are no longer “aliens,” but have been naturalized into the “commonwealth of Israel” and have become “fellowcitizens with the saints.” The “saints,” mentioned here, are the Hebrew saints that we know from the Old Testament. The Hebrew saints were the ones “near,” they were the “citizens;” but now, through the blood of Christ, the Gentiles have received citizenship and have been placed into the covenants (see verse 19).

The apostle continues to write of the “mystery” which was not known in previous ages, but is now revealed through his preaching (see 3:2-3). The “mystery” of which he speaks is boldly stated in 3:6; namely, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel,... .”

My beloved children, neither time nor space would permit me to make comment on those passages which I would. Passages, that would add their weight in proving the complete UNITY of the Kingdom of God; showing that there is no difference in the Church of God and the Israel of God (see Galatians 6:16). I will present, however, for your further study, the following passages that will prove an arsenal for the defense of this great and noble truth.

• Romans 2:28-29 “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; 29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” ～ Here, Paul gives the biblical definition of an elect Jew. The Christian is instructed that Jewishness no longer depends upon one’s natural birth. Circumcision (the rite of passage into the Jewish covenants) is no longer of the flesh but of the spirit. Paul will identify Christian water baptism as the fulfillment of circumcision, in his letter to the church at Colosse (see Colossians 2:11,12). 
• Romans 3:1-4 “What advantage then has the Jew, or what is the profit of circumcision? 2 Much in every way! Chiefly because to them were committed the oracles of God. 3 For what if some did not believe? Will their unbelief make the faithfulness of God without effect? 4 Certainly not! Indeed, let God be true but every man a liar. As it is written: “That You may be justified in Your words, And may overcome when You are judged.” ～ The Apostle shows God to be justified in committing His oracles unto the Jews, because all were not disobedient. We will be told later, in this letter to the Romans, that God had not rejected the Jews which believed, only those who had rejected Him (Romans chapter 11). 
• Romans 4:9-19 “Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised. 13 For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. 14 For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15 because the law brings about wrath; for where there is no law there is no transgression. 16 Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all 17 (as it is written, “I have made you a father of many nations”) in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did; 18 who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.” ～ Abraham is the father of all who believe, both Jew and Gentile. Our father Abraham was called before he was circumcised (in uncircumcision). God’s covenant with Abraham (which was consummated at the cross of Christ) was established outside of circumcision. The rite of circumcision was but the sign or seal of the covenant. We are told in this passage, in effect, that salvation in both the Old and New Testaments is by and through faith. 
• Romans 8:15 “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.”  ～ The non-Jew has been adopted into the covenant family of God; therefore, he/she has every right and privilege of a son and or daughter of the Kingdom. Adoption is a legal matter that adds one to the family with all rights pertaining thereto. The adopted is not an “other.” The point to this is that the Church is not an “other;” but is, in point of legal fact, the Jewish family of Abraham! 
• Romans 9:6 “But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel,”  ～ Being a son of Israel by blood does not make one a true (elect) Israelite. Neither does being a blood descendant of Abraham make one a child of God, only the children of promise: namely Isaac, not Ishmael; Jacob not Esau. Only the Jews who have believed, and those adopted into believing Israel, belong to the covenants of the Kingdom of God. The point here is: The covenant was with the Israel of Promise.
• Romans 9:25 “As He says also in Hosea: ‘I will call them My people, who were not My people, And her beloved, who was not beloved.’”  ～ This is a quote from Hosea 2:23, which is a prophecy of Israel’s restoration. Paul (and Peter, 1 Peter 2:10) understood Israel’s restoration to include the salvation of the Gentiles. Therefore, the inclusion of the Gentile believers into the Kingdom is a clear characteristic of Israel’s restoration. James referred to this in Acts 15:15-17, where he spoke of the Gentile influx into the Church as fulfilling the prophecy of Amos, concerning the Tabernacle of David being rebuilt (see Amos 9:11). The restoration of Israel, then, would have began on the Day of Pentecost, 30 A.D.. 
• Romans 9:27-33 “Isaiah also cries out concerning Israel: ‘Though the number of the children of Israel be as the sand of the sea, The remnant will be saved. 28  For He will finish the work and cut it short in righteousness, Because the Lord will make a short work upon the earth.’ 29 And as Isaiah said before: ‘Unless the Lord of Sabaoth had left us a seed, We would have become like Sodom,  And we would have been made like Gomorrah.’ 30. What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; 31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. 32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. 33 As it is written: ‘Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.’”  ～ From the vast number of Jews, only a small number will not stumble at the “rock of offense”. The vast majority of subjects in the restored Jewish economy will be adopted Gentiles who are, in deed, the seed of promise. 
• Romans 10:12 “For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For ‘whoever calls on the name of the Lord shall be saved.’” ～ In the Kingdom of God there is no difference between the Jew and the Greek (Gentile). The God of the covenants is not an exclusive commodity only for the blood born Jews; but is available to all who believe and call upon His name for salvation.  
• Romans 11:1-36 “I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, 3 “Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”? 4 But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” 5 Even so then, at this present time there is a remnant according to the election of grace. 6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 7 What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded. 8 Just as it is written: “God has given them a spirit of stupor, Eyes that they should not see And ears that they should not hear, To this very day.” 9 And David says: “Let their table become a snare and a trap, A stumbling block and a recompense to them. 10 Let their eyes be darkened, so that they do not see, And bow down their back always.” 11 I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. 12 Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness! 13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them. 15 For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead? 16 For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. 17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, 18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you. 19 You will say then, “Branches were broken off that I might be grafted in.” 20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. 21 For if God did not spare the natural branches, He may not spare you either. 22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness,[f] if you continue in His goodness. Otherwise you also will be cut off. 23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree? 25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27  For this is My covenant with them, When I take away their sins.” 28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable. 30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32 For God has committed them all to disobedience, that He might have mercy on all. 33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! 34 “For who has known the mind of the Lord?  Or who has become His counselor?” 35 “Or who has first given to Him And it shall be repaid to him?”  36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen”  ～ This chapter is key to understanding God’s dealing with Israel. Here Paul tells us that God had not cast away Israel; the elect of Israel have indeed believed: the elect are the natural olive tree that the Gentile believers are grafted into. Since the tree is Israel, the grafted branches become Israel upon being grafted into the tree, which itself is Israel. 
• Romans 15:8-12 “Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, 9 and that the Gentiles might glorify God for His mercy, as it is written: ‘For this reason I will confess to You among the Gentiles, And sing to Your name.’ 10 And again he says: ‘Rejoice, O Gentiles, with His people!’ 11 And again: ‘Praise the Lord, all you Gentiles! Laud Him, all you peoples!’ 12 And again, Isaiah says: ‘There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.’”  ～ The Gentiles will be in the Kingdom of the Hebrew Messiah. This indicates that the Throne of David will reign over subjects that include non-Jewish nations. 
• Romans 15:27 “It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things.”  ～ The Gentiles in Macedonia and Achaia have been made partakers of the spiritual blessings belonging to the Jews (Jewish Christians – namely, The Elect); therefore, they were duty bound to reciprocate with their physical provisions.

As you can see, I have confined my references to the book of Romans. The Scriptural proof for the oneness between the Church and the Israel of Promise is replete throughout the New Testament. For further study on this topic you may want to consider the following passages from the other epistles: 1 Corinthians 10:11; 2 Corinthians 3:14; Galatians 3:7-18, 24-29; 4:5, 22-31; 6:15-16; Colossians 1:13,20, 27-28; 2:14; 3:11;4:3 cf. Ephesians 3:2-9; 2 Timothy 1:3; Hebrews 8:6-13; James 1:1; 1 Peter 1:1; etc.

I trust that these thoughts may prove helpful in establishing the proper understanding of the Kingdom of God. At the least it would be my humble prayer that your faith could not be moved from the truth, by those who would trouble you by teaching that Christ will have a second church made up of the Jews in the last day. There is but one church for the Jews and the Gentile alike.

As I close, once again I pray that the God of all love keep you in His grace.

Apostolically Speaking

☩ David Ignatius