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Gospel Accounts: Matthew’s use of the term "kingdom of heaven" appears to be more oriented to the future rather than to the here and now. In those few instances where Matthew substitutes "kingdom of God," it is worth paying attention.
One exception is provided by Matthew when Jesus says: "But if is by the Spirit of God that I cast out demons, then the kingdom of God has come to you." In contrast with a kingdom of heaven that is future oriented, in this case the kingdom of God clearly is occurring in the present.
A second exception of interest comes with the rich man desiring "eternal life." At first, Jesus says: "Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven." Then, in the next verse, Matthew’s terminology shifts: "Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."
Does Matthew’s Jesus intentionally shift from future to present with this change in terminology? If there is an answer, it may be that Jesus is speaking of both present and future as indicated by the discussion with the disciples that then ensues.
Jesus concludes this discussion with the comment that: "...everyone who has left houses or brothers or sisters or father or mother or children or field, for my name’s sake, will receive an hundredfold, and will inherit eternal life." The "hundredfold" appears to connect with the added extended family of believers with which one becomes connected in this life, while "eternal life" clearly indicates that which is yet to come (after death).
For Mark and particularly Luke, the kingdom of God takes on far greater significance. This can be seen by a sampling of Lukan passages that apply this terminology:
"I must proclaim the good new of the kingdom of God to the other cities also, for I was sent for this purpose."
"Blessed are you who are poor, for yours is the kingdom of God."
"I tell you, among those born of women no one is greater than John; yet the least in the kingdom of God is greater than he."
To the disciples: "To you it has been given to know the secrets of the kingdom of God."
Commission to 12 disciples: "... he sent them to proclaim the kingdom of God and to heal."
To all of the disciples: "But truly I tell you, there are some standing here who will not taste death before they see the kingdom of God." (9:27)
"Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God...."No one who puts a hand to the plow and looks back is fit for the kingdom of God."
"...cure the sick who are there, and say to them, ‘The kingdom of God has come near to you.’ but whenever you enter a town and they do not welcome you, go out into its streets and say, ‘Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’"
"Father, hallowed be your name, Your kingdom come. Give us each day our daily bread...."
"The law and the prophets were in effect until John came; since then the good news of the kingdom of God is proclaimed, and everyone tries to enter it by force."
Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, " The kingdom of God is not coming with things that can be observed, nor will they say, ‘Look, here it is!’ or ‘There it is!’ For, in fact, the kingdom of God is among you."
"Let the little children come to me, and do not stop them; for it is to such that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it."
"How hard it is for those who have wealth to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."
"I have eagerly desired to eat this Passover with you before I suffer; for I tell you, I will not eat it until it is fulfilled in the kingdom of God....Take this (cup) and divide it among yourselves; for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes."
Mark makes more sparing mention of the kingdom than does Luke, but Mark’s references are just as rooted in the here and now. Passages unique to Mark are:
"The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news."
"The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, he does not know how."
"And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell (Gehenna)."
John makes even more sparing use of kingdom terminology. However, in sharp contrast with Mark and Luke, John’s kingdom is far more other-worldly and perhaps somewhat more future tense:
To Nicodemus: "Very truly, I tell you, no one can see the kingdom of God without being born from above....no one can enter the kingdom of God without being born of water and Spirit."
To Pilate: "My kingdom is not of this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here."
James & Paul: Somewhat surprisingly, James (the brother of Jesus) gives relatively little play to the kingdom. His one reference occurs as part of the admonition not to discriminate between rich and poor: "Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?" For James, the kingdom appears more future oriented, as it passes to the heirs.
The apostle Paul also makes relatively sparing use of the "kingdom of God.’ However, even more than John the beloved disciple, Paul is adamant that the kingdom occurs in the future and is oriented to the spiritual rather than the material world:
"For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit." (Romans)
"Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes, sodomites, thieves, the greedy, drunkards, revilers, robbers -- none of these will inherit the kingdom of God." (I Corinthians)
Non-Canonical Gospels: When surveying applicable non-canonical gospels, one can not help but be struck by the number of references to the kingdom or imperial rule of God. As noted, the Scholar’s Version (SV) consistently translates the kingdom terminology used by translations such as the KJ, NIV and NRSV as the "God’s imperial rule" or "God’s domain."
Starting with the Gospel of Thomas:
"The <Father’s> imperial rule is inside you and outside you. When you know yourselves, then you will be known, and you will understand that you are children of the living Father."
"Whoever is near me is near the fire, and whoever is far from me is far from the <Father’s> domain."
"The [Father’s] imperial rule is like a woman who was carrying a [jar]full of meal. While she was walking along [a] distant road, the handle of the jar broke and the meal spilled behind her [along] the road. She didn’t know it; she hadn’t noticed a problem. When she reached her house, she put the jar down and discovered that it was empty."
"The Father’s imperial rule is like a person who wanted to kill someone powerful. While still at home he drew his sword and thrust it into the wall to find out whether his hand would go in. then he killed the powerful one too."
To the disciples notifying Jesus of the presence of his mother and brothers: "Those who do what my Father wants are my brothers and my mother. They are the ones who will enter my Father’s domain."
The disciples: "When will the <Father’s> imperial rule come?" Jesus: "It will not come by watching for it. It will not be said, ‘Look, here!’ or ‘Look, there!’ Rather, the Father’s imperial rule is spread out upon the earth, and people don’t see it."
"For every female who makes herself male will enter the domain of Heaven."
One other non-canonical gospel is also replete with references to God’s imperial domain. This is the Secret Book of James. A couple of examples suffice:
"Congratulations to those who have not been sick, and have experienced relief before they became sick. God’s domain belongs to you!"
"God’s domain belongs to those who have believed in my cross."
The author of the Secret Book of James may be speaking for many when quoting Jesus as identifying with our becoming "distressed when you are taught about heaven’s domain." Though Jesus may understand the distress of Peter and others to follow, he does not seem inclined to make the learning process any easier.
Kingdom Imminency Summarized: The kingdom of God turns up repeatedly throughout both canonical and non-canonical literature. Yet there is no clear consensus – biblical or otherwise – as to what and when this kingdom, this imperial rule is to be made manifest.
The gospels of Luke and Mark clearly place the kingdom in the realm of the here and now. Matthew and John place the kingdom more in the future – an experience that is beyond what we can expect to experience on earth. The non-canonical writer of Thomas lines up clearly with Luke; the apostle Paul with Matthew. James – both the New Testament epistle and the non-canonical Secret Gospel – appears to fall somewhere in-between.
This passage is adapted from the chapter "Kingdom of God at Hand," just one of 24 topics discussed in the approximately 215 page book Contrasting Accounts of Jesus.
Please click here for more information on Contrasting Accounts of Jesus.
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