The Kingdom of Heaven on Earth
The Kingdom of Heaven on Earth
By: Irnawan Silitonga
Our topic today is ‘the Kingdom of Heaven on Earth’. Why is this topic important? Because there are certain beliefs that have become widely accepted within the Christian world and are considered to be true. First, it is believed that we will enter the Kingdom of Heaven after we die physically. Second, that we will be raptured and evacuated to heaven—somewhere far away in a certain geographical location, where the streets are said to be made of gold. Third, that our work in heaven will be to praise God endlessly forever. Fourth, that the goal of our life on earth is to get to heaven. Fifth, that those who are not chosen will be condemned to dwell in hell forever—a place God actually created for the devil and evil spirits. These ideas are generally accepted in Christianity, but today we will examine them in light of what the Bible truly says.
The Bible says, “Test all things and hold fast what is good.” Something that is widely accepted in Christianity is not necessarily proof that it is true. Even teachings that have been passed down by respected Christian figures for centuries and are generally taught in theological schools do not automatically prove truth. Only what the Bible declares is true. Every Bible teacher claims that their teaching is biblical. However, in my opinion, anyone who wants to truly understand what the Bible says must not only study sound principles of interpretation but also have a heart that loves the truth, loves God, and delights in His Word. Such a person must not be one who loves wealth, position, or seeks human honor. Ultimately, everything depends on God’s grace—whether He is willing to open His Word to us or not. May God, in His mercy, open His Word so that we can understand the meaning of our theme: the Kingdom of Heaven on Earth.
Let us begin with Genesis 1:26, which says, “Let Us make man in Our image, after Our likeness, and let them have dominion… over all the earth…” God’s purpose in creating man in His image and likeness was that man might rule over the earth. The term ‘have dominion’ here comes from the Hebrew word ‘radah’, meaning ‘to rule, to govern’. This speaks of human government on earth. Moreover, verse 28 says that not only should man rule, but also ‘subdue’ the earth. The Hebrew word for ‘subdue’ is ‘kabash’, meaning ‘to tread down’. From Genesis 1:26–28, we see that God’s purpose in creating man in His image and likeness was that man might rule and subdue the earth. There are enemies to be subdued and trampled upon. To establish authority and government on earth, man must fight and conquer his enemies.
We can see from this passage that the focus of God’s plan for man is ‘the earth’. How man may rule, subdue, and trample down his enemies on earth. How man may establish divine government on earth. The earth… the earth… the earth—this is the focus and purpose of God’s plan for humanity. God did not create man to be evacuated to heaven to sing endlessly there. God will not “rapture” man from the earth into heaven, for God’s purpose in creating man was that man might rule and subdue all that “creeps” upon the earth. From this alone, we can already see how mistaken many of the common teachings within Christianity are.
We have seen that God’s purpose in creating man was for man to rule and subdue all that “creeps” upon the earth. However, before man could fulfill this calling, he needed to undergo a process to become truly in the image and likeness of God. When Adam and Eve were placed in the Garden of Eden, they were not yet fully in His image and likeness. They were innocent—not holy, yet not sinful. They did not yet know good and evil. Then God placed two trees in the Garden of Eden so that through these trees, man would be processed into His likeness.
We will not now discuss how God used these two trees to process man, but rather we will reflect on the meaning of the ‘garden’ God planted in Eden (Genesis 2:8). Let us compare the Garden of Eden with the New Jerusalem. First, a river flowed out of the Garden of Eden (Gen. 2:10), whereas in the New Jerusalem, a river flows from the throne of God (Rev. 22:1). Second, in Eden there was a serpent and two kinds of trees, but in the New Jerusalem, there is no serpent and only one kind of tree—the Tree of Life (Rev. 22:2). Third, in the Garden, God walked occasionally in the cool of the day (Gen. 3:8), but in the New Jerusalem, God dwells permanently with His people (Rev. 21:3).
What, then, is the New Jerusalem? Many people think it is a physical city located in a certain place. But let us see what the Bible says. An angel said to John, “Come, I will show you the bride, the wife of the Lamb” (Rev. 21:9). Then the angel showed John a holy city, Jerusalem, coming down out of heaven (Rev. 21:10). From these verses, it is clear that ‘the New Jerusalem is the Bride of the Lamb’. The New Jerusalem is not a physical city; it is symbolic—symbolic of the Bride of the Lamb. This is not surprising, for the Book of Revelation is a revelation of Jesus Christ and His church given to John ‘in symbolic language’ (Rev. 1:1 — the Greek word ‘semaino’ comes from ‘sema’, meaning symbol). Thus, the New Jerusalem represents the victorious church, particularly the victorious Israel.
If the New Jerusalem represents the church (people), then the Garden of Eden likewise symbolizes the church (people). The difference is that the Garden represents humanity undergoing testing and processing, while the New Jerusalem represents humanity completed and exercising divine government (the throne) on earth. Humanity’s journey from the Garden of Eden to the New Jerusalem is the long process of divine transformation.
So, from Eden to the New Jerusalem, we see how God processes man to carry out divine government on earth. God’s purpose remains focused on the earth. Notice that the New Jerusalem ‘descends’ from heaven to earth (Rev. 21:10). When man has been processed into the image and likeness of God, the Kingdom of Heaven is established on earth. The Kingdom of Heaven comes to earth—hallelujah!
We have seen that God’s purpose in creating man was that he might rule and subdue the earth. But man must be processed to become His image and likeness so that he may rule for His glory. The Hebrew word for ‘image’ is ‘tselem’—meaning a representative figure. Man is thus God’s
representative on earth. The Hebrew word for ‘likeness’ is ‘demuth’, meaning similarity in the ability to multiply, reproduce, and bring forth offspring. Thus, when man multiplies and represents God, he fulfills his divine calling to rule and subdue the earth for God’s glory. Man who bears God’s image and likeness brings the Kingdom of Heaven to earth.
We have discussed that the New Jerusalem represents the church (people), and the Garden of Eden also represents the church (people). The difference is that the Garden represents humanity in process, while the New Jerusalem represents humanity perfected and exercising divine authority. God uses the two trees in the Garden to process man. Here, however, we focus on the New Jerusalem, which portrays humanity that has been processed—matured, transformed, and fully bearing God’s image and likeness.
There are several key features of this ‘New Jerusalem’ humanity: 1. The Throne of God and the Lamb (Rev. 22:1). The throne symbolizes authority—God’s divine authority and the authority of Jesus, the Lamb of God. Humanity of the New Jerusalem manifests both. After a long process, this humanity brings divine authority to earth—not their own human authority like Cain, Nimrod, or denominational leaders who build their own kingdoms—but the authority of Heaven.
2. The River of the Water of Life. The New Jerusalem humanity becomes a blessing to the nations of the earth, freely offering the water of life (Rev. 22:17). On either side of the river stands the Tree of Life, whose leaves bring healing to the nations.
3. They reign as kings forever and ever (Rev. 22:5). Thus the Father’s plan for humanity is fulfilled: mankind rules and governs the earth as kings for His glory.
Through this brief explanation, we begin to see the meaning of the Kingdom of Heaven on Earth. This New Jerusalem humanity serves on earth during the age of the New Heaven and the New Earth (Revelation 21–22). How do they serve the nations? First, they freely offer the water of life to anyone who thirsts (Rev. 22:17). Many Bible teachers say that grace will end when Jesus returns (the Second Coming), but Revelation shows otherwise—the New Jerusalem still offers the water of life freely. Grace continues to flow.
Second, the fruit of the Tree of Life is still available for the nations, and its leaves bring healing to them (Rev. 22:2). Third, through their reign as kings, heaven and earth move toward renewal. Revelation 21:1–5 describes this: The tabernacle of God is with men (v.3). God wipes away every tear (v.4). Death is no more (v.4). “Death has been swallowed up in victory” (1 Cor. 15:54).
God makes all things new through the ministry of the New Jerusalem humanity. The Greek word translated ‘new’ here is ‘kainos’, not ‘neos’. ‘Neos’ means new in time (fresh, recent), but ‘kainos’ means new in quality—transformed, renewed, radically different from the old, yet not replacing it. The earth remains the earth, but through this divine ministry, it becomes ‘new’.
Thus, the divine plan first revealed in Genesis 1:26–28 is fulfilled through the ministry of the New Jerusalem humanity. Man now rules the earth for God’s glory. Heaven has come down to earth. The New Jerusalem descends to earth.
We now see that the Father’s plan focuses on the earth. The Father desires that man, His representative, rule and subdue the earth for His glory—and His plan cannot fail. From Eden to the New Heaven and New Earth, His purpose is fulfilled through the second man, Jesus Christ. The thrones of God and the Lamb are established on earth through humanity.
Next, we will examine those who ruled the earth but did not establish the throne of the Lamb or of God—such as Cain, Nimrod, Absalom, and even certain church leaders who build their own kingdoms for their own glory. These are not builders of the Kingdom of Heaven on earth, but of their own kingdoms.
Let us begin with Cain. We must remember that Cain was a worshiper of God. Like his brother Abel, he offered a sacrifice—the fruit of the ground, for he was a farmer. But his offering was rejected because he lacked faith (Hebrews 11:4). His deeds were evil, and he murdered his brother. The apostle John later used Cain as an example of the fallen religious world in his time, saying that we should not be surprised if “Cains” (those in Christianity who have deviated) hate their brothers—the “Abels” who walk in faith.
After God disciplined Cain for killing Abel, Cain went away from the presence of the Lord and built a city (Genesis 4:17). The “city” mentioned in the Bible here refers to a human government. Cain was the first person to establish a human government on this earth, or in other words, to build his own kingdom on earth. Cain did not establish the Kingdom of Heaven on earth; instead, he asserted his own authority by building a city and naming it after his son, Enoch. Indeed, the kingdom of Cain developed human civilization. From his descendants came the systems of livestock farming, entertainment (music and the arts), and industry (craftsmen of bronze and iron) — Genesis 4:20–22.
When we compare the descendants of Cain and those of Seth, recorded in Genesis chapters 4 and 5, there are interesting lessons to learn. First, none of Seth’s descendants built their own kingdoms, unlike Cain. In fact, there is no record of Seth’s descendants creating works that contributed to human civilization like Cain’s lineage did. Second, although Seth’s descendants did not have notable works recorded, their ages are all carefully listed. Meanwhile, none of Cain’s descendants have their ages recorded. In the context before the New Testament, ‘age’ carries a spiritual meaning.
For example, Abraham’s age was not recorded when he left Ur of the Chaldeans and came to Haran, because he had not yet fully obeyed God’s command to leave his country and his relatives. It is written that Abraham was seventy-five years old when the word of the Lord came to him, and he left Haran (Genesis 12:4). Yet Stephen declared that the word of the Lord had already come to Abraham while he was still in Mesopotamia, in Ur of the Chaldeans (Acts 7:2–3). Thus, the Bible does not record Abraham’s age from the time God first called him in Ur until he arrived in Haran.
Therefore, the reason the Bible does not record the ages of Cain’s descendants is that they had no spiritual value before God, even though their works contributed to the advancement of human civilization. In contrast, the descendants of Seth were precious in God’s sight because they walked in fellowship with Him, as Enoch did, even though they left no tangible works of civilization behind. Thus, what is valuable before God is building fellowship with Him and establishing His authority on earth, even if it does not appear in visible achievements in human civilization.
Now we will discuss some people who ruled the earth but did not establish the throne of the Lamb or the throne of God. We have already spoken about Cain, who built a city while departing from the presence of the Lord. Cain did not establish God’s government on earth. Although human civilization was developed through Cain and his descendants, they did so for their own glory. And we know that their ages were not recorded, unlike Seth’s line, because they were not precious in God’s eyes.
Let us now consider Nimrod, a man whom the Bible describes as ‘a mighty one before the Lord’ (Genesis 10:9). Many people assume that this means Nimrod served and lived ‘before’ the Lord. But we know from Strong’s Concordance that the Hebrew word ‘panim’, translated as ‘before’ in this verse, has various meanings. In Genesis 10:9, as well as in Numbers 16:2, this Hebrew term can literally mean ‘against’ or ‘in defiance of’. The Jewish Encyclopedia explains that the name Nimrod means ‘he who made all people rebel against God’. The Indonesian Literal Translation (ILT) includes a footnote stating that ‘before the Lord’ here means ‘stubbornly against’. Therefore, we can conclude that Nimrod was a rebel who stood in defiance of God, and he established his own kingdom—one of which was Babel.
Nimrod was the first leader to rule the earth, and he rebelled against God by building his own kingdom. One of his goals was to “make a name” for himself so that his people would not be scattered over the face of the earth (Genesis 11:4). Clearly, Nimrod’s purpose was contrary to God’s intention for humanity—to multiply, fill the earth, subdue it, and glorify God by being His image and likeness. Nimrod’s kingdom was self-centered and for his own glory.
In Nimrod’s case, God’s judgment came swiftly. He confused the language of humankind so that they could no longer understand one another. As a result, Nimrod’s kingdom was divided. Humanity itself was scattered into nations, each with its own language. The Bible says, “the earth was divided” in the days of Peleg (Genesis 10:25). This expression means more than just the division of languages; it signifies the rise of nations, each with its own king—and even its own gods. Later we will discuss why Abraham was called to leave his nation, his people, and his gods—from the broken remnant of Nimrod’s empire in Ur of the Chaldeans—to establish the Kingdom of Heaven on earth through his descendants, Israel.
What is fascinating about Nimrod’s story is that Babel, one of the cities he built, becomes a symbol for the church in Revelation chapters 17 and 18. Babel in Genesis was a literal city built by Nimrod, but Babel in Revelation is symbolic, since the Book of Revelation conveys the revelation of Jesus Christ and His Church through symbolic language.
Now let us discuss God’s call to Abraham and understand His purpose in that calling. Genesis 12:1–3 says: “The Lord had said to Abram, ‘Go from your country, your people, and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing... and all peoples on earth will be blessed through you.’” There are several important points about this call. First, God intended to begin something new through Abraham and his descendants. Abraham was required to leave his relatives, his father’s household, and his homeland. We know that in the days of Peleg the earth was divided—meaning nations had already formed with their own territories, languages, and gods. God called Abraham out of Ur of the Chaldeans, separating him from his nation, his people, and his father’s house—which also meant leaving behind the gods of that land.
Second, God promised Abraham that He would make him a great nation and give him a promised land, which we know as the land of Palestine. The great nation descended from Abraham is, of course, Israel. We can better understand Israel by observing God’s promise through Moses in Exodus 19:5–6: “You will be my treasured possession among all peoples... you will be for me a kingdom of priests and a holy nation.” Israel is a “great nation” in that it is God’s treasured possession among all peoples, a nation of kings and priests to the nations, and a holy people—set apart for Yahweh’s purposes.
Third, through Abraham and his seed, all nations of the earth would be blessed. Paul explains in Galatians 3 that the singular “seed” of Abraham refers to Jesus Christ (v.16). Through His death on the cross, the blessing of Abraham—namely, the gift of the Holy Spirit—has come to the nations through faith.
Reflecting on the purpose of Jesus’ coming as the promised Seed of Abraham, it is clear that Jesus came to establish His Kingdom on earth. When Pilate asked Him, “Are You a king?” Jesus firmly replied, “For this reason I was born, and for this reason I came into the world” (John 18:37). Yet He also declared that His Kingdom is not of this world—it is a heavenly Kingdom that will be established on earth.
From the above, we understand that Abraham’s call was in fact a call to establish God’s Kingdom on earth. To Abraham were given both the nation of Israel and the land of Canaan as symbols. The earthly kingdom of Israel in Palestine was but a shadow; the true reality is the Kingdom of Heaven manifested in the Church. ‘The Kingdom of God is within you’. It is the Church’s task to manifest the Kingdom of Heaven on earth.
As we have discussed, Abraham’s call out of Ur of the Chaldeans—out of the remnants of Nimrod’s empire—was to establish God’s Kingdom on earth. Through his descendant, Jesus Christ, we now clearly see the Father’s purpose in calling Abraham. After Jesus died, rose, and ascended to the right hand of the Most High, the Church was born on the Day of Pentecost. Through the Church, the Body of Christ, the Kingdom of Heaven is manifested on earth. For the past two thousand years, the Church has been present in the world—the Kingdom of Heaven has already been manifested, though not yet in its fullness.
Now let us look at the Father’s next program in establishing His Kingdom on earth. The Bible tells us clearly that the next phase is the harvest of matured souls. Revelation 14:14–15 says: “I looked, and there before me was a white cloud, and seated on the cloud was one like a son of man with a golden crown on his head and a sharp sickle in his hand... ‘Take your sickle and reap, because the time to reap has come, for the harvest of the earth is ripe.’”
The end-time harvest of souls is not about mass conversions of unbelievers, as some Christian leaders suppose. It is the harvesting of mature souls. Jesus, the sower of the word of the Kingdom (Matthew 13:19–23), has sown His Word into human hearts. When the time comes, He will reap those who are spiritually mature, as described in Revelation 14.
This event corresponds with Romans 8:19–21, where the mature sons of God are revealed to deliver creation from the bondage of decay. It also aligns with the outpouring of the Spirit upon these mature souls—the fulfillment of the Feast of Tabernacles. This final harvest corresponds to what many in Christianity refer to as the “second coming” of Christ.
We must correct a common misunderstanding widely accepted as truth in modern Christianity: that the end-time revival will be a great outpouring of the Spirit resulting in mass conversions. This message pleases many leaders, as it implies full church pews. However, Paul says otherwise in 2 Timothy 3:1–9. The passage is often titled ‘The Character of People in the Last Days’, but Paul is primarily speaking about Christians. Verse 5 says, “Having a form of godliness but denying its power”—clearly referring to believers. Verse 7 adds, “Always learning but never able to come to the knowledge of the truth”—again describing churchgoers who attend programs and seminars but fail to grasp true revelation. Verse 8 mentions Jannes and Jambres opposing Moses—an event among God’s people. Therefore, this passage more accurately describes ‘The Condition of God’s People in the Last Days’ or ‘The State of Christianity in the End Times’.
Scripture foretells that the Christian world will decline as the final harvest approaches: the unclean will become more unclean, and the holy will become holier. The Lord Jesus will harvest only the matured souls. Thus, the Father’s next program in establishing His Kingdom on earth is the harvest of matured souls.
Another widely accepted but mistaken belief in Christianity is that one must die physically to enter heaven. Behind this notion lie several errors, such as viewing heaven as a geographical place somewhere “out there.” As a result, heaven becomes the ultimate goal of Christian life, while the earth is disregarded. Most believers attend church simply in hope of entering heaven someday. Yet, the Father’s plan for humanity has always been to rule and subdue everything that “creeps upon the earth.” Earth remains the focus of His divine plan for mankind.
Our theme is The Kingdom of Heaven on Earth. To make this clearer, let us explore what it truly means to enter heaven. Revelation 5:3 reveals that the Father created three realms: the heavenly realm, the earthly realm (space and time), and the underworld. The Father Himself dwells in the dimension of eternity. No one has seen Him, for He dwells in unapproachable light. But He created the heavenly dimension and placed His throne there. Revelation chapters 4 and 5 vividly describe this heavenly realm.
Now the question is: Where is this heavenly realm? The Bible says that the Kingdom of Heaven is ‘within us’. Luke 17:21 declares, “...For indeed, the Kingdom of God is within you.” The Indonesian translation ‘among’ you comes from the Greek word ‘entos’, which actually means ‘within’. Aside from Luke 17:21, ‘entos’ appears only once more in Matthew 23:26, where Jesus says, “First clean the inside (entos) of the cup, and then the outside also will be clean.” Clearly, in Matthew, ‘entos’ cannot mean ‘among’, but ‘within’. Therefore, the correct translation of Luke 17:21 is, “For indeed, the Kingdom of God is within you.” Thus, ‘the dimension of the Kingdom of Heaven is within us’.
This does not mean heaven is located around our physical heart or kidneys, but that the Kingdom of Heaven rules us from within. Because God has placed His throne in heaven, His throne now governs and directs our lives from the inside out. While the devil works from the outside in, God works from the inside out.
If so, how can we enter heaven, or how can the kingdom of heaven rule over our lives? Ezekiel’s vision in Ezekiel 47, about the water flowing from the Temple, beautifully illustrates what we are discussing. After a thousand cubits, the angel told Ezekiel to enter the water, and it reached his ankles. Then the angel measured another thousand cubits, and the water reached his knees. Another thousand cubits, and it reached his waist. After another thousand cubits, it became a river that Ezekiel could no longer cross on foot. He could no longer move according to his own will.
This vision shows the growth of the living water within us. Jesus said, “I have come that they may have life (zoe) within them.” When we have walked far enough with the Lord, we can no longer control the living water; rather, the living water begins to control our lives. It is not only that the living water is in us, but that we are now in the living water, fully governed by it. It is not only that the kingdom of heaven is within us, but that we ourselves are now fully governed by the kingdom of heaven. The throne of God has begun to reign over our lives. This is what it means to “enter heaven.” Therefore, one does not have to die physically to enter heaven. If, at this moment, we are not yet ruled by the kingdom of heaven and have not entered it, then even physical death will not change our condition.
We have discussed how our lives are governed by the kingdom of heaven within us. Although the growth of the “living water” within takes time, as God’s chosen people, the Father continually guides and shapes us so that this “living water” becomes like a river — where we no longer act freely according to our own desires, but follow completely the “current of the river of life.” This is the true meaning of “entering heaven”: when our lives are fully governed by the kingdom of heaven and the throne of God reigns entirely within us.
All this happens while we live on this earth. As His chosen people (for in the Christian world, many are called, but few are chosen), we do not have to die physically to “enter heaven.” Even now, we are already in heaven. We are citizens of the kingdom of heaven. Our inner man has been seated with Christ Jesus in the “heavenly dimension” (Ephesians 2:6). Though our outer man carries out activities on earth, our inner man dwells in the heavenly dimension with Christ Jesus.
The awareness that we already exist in the heavenly dimension (the kingdom of heaven) continues to grow as our lives are increasingly led by the throne of God. The worship we practice daily is worship in spirit and truth (John 4:23). We worship the Father in spirit and truth. Our inner man bears witness with the Holy Spirit that we worship Him in spirit and truth. We do not worship Him by following religious rules created by religious leaders within Christianity — “you must do this, you must not do that.” Our worship is to follow the Lamb wherever He goes (Revelation 14:4).
God’s chosen people are not under the system of human government found within organized Christianity. If someone is under the authority of religious leaders, they are no longer free to follow the Lamb wherever He goes. They must follow the denominational rules, schedules, and programs. Even in Bible study, they cannot freely receive revelation from God, for they must speak according to their denomination’s theology. In reality, they are not studying the Bible, but rather studying their theology — viewing Scripture through the “lens” of their doctrine.
Jesus said, “My sheep hear My voice; I know them, and they follow Me” (John 10:27). God’s chosen people are directly led by the Lord Jesus Himself. They are ruled by the throne of the Lamb within their inner being. The apostle John affirmed this truth: “You have no need that anyone should teach you. But as His anointing teaches you concerning all things — and is true and not a lie…” (1 John 2:27). This does not mean that God’s chosen people never learn from others — John himself wrote letters so that believers might learn from him. His point is that God’s chosen people are not bound by religious leaders and their restrictive systems. They hear the voice of the Great Shepherd, Jesus Christ, and follow Him.
In conclusion, God’s chosen people are ruled by the “flow of the living river” within their hearts. They hear only the voice of Jesus Christ within. God’s chosen people are already living in the kingdom of heaven — now.
The Lord’s Prayer, well known throughout Christianity, contains a profound truth relevant to our theme. We will not discuss the whole prayer, but focus on one phrase: ‘Your kingdom come’. What we are praying for is that the kingdom in the heavenly dimension would DESCEND or MANIFEST into the earthly dimension (space and time). When this happens, the Father’s will is done on earth as it is in heaven.
Perhaps the average Christian recites the Lord’s Prayer two or three times a day. Sadly, however, church pews are filled with those who desire to leave earth to reach a distant heaven somewhere. Religious leaders then prescribe conditions to “get to heaven.” Yet what is truly needed is repentance within Christianity — just as it was for the Jews — in order to receive the kingdom of heaven offered by Jesus.
Let us turn to the Gospel of Matthew, written specifically for the Jewish people. The good news it proclaims is the coming of the kingdom of heaven. Both John the Baptist and Jesus preached, “Repent, for the kingdom of heaven is near” (Matthew 3:2; 4:17). This means that the heavenly kingdom — which exists in the heavenly dimension — was about to manifest into the earthly realm (space and time). But the Jewish people, especially their leaders, were called to repent — to ‘change their minds’ (Greek: metanoeo = to think differently). Why? Because the Jews believed that the Messiah, as the Son of David, would establish a physical kingdom like David’s — one that would overthrow Israel’s earthly enemies (Rome at the time), rebuild a physical temple, and bring worldly peace, making Israel the head of nations. Yet Jesus said His kingdom is not of this world. The kingdom of the Messiah, Jesus, is a heavenly kingdom — the kingdom of heaven.
Because the Jews refused to change their minds, they rejected and crucified Jesus. Yet all this was under the Father’s sovereign plan — that through His death, resurrection, and ascension, Jesus would become the life-giving Spirit for His Church. The Father’s program continues to establish His kingdom on earth, even though Israel rejected Jesus. On the Day of Pentecost, when the Holy Spirit was poured out, the kingdom of heaven truly came to earth. The early Church (the 120 believers) was a kingdom community — an instrument in the Lord’s hand to manifest His kingdom on earth. Though the Church has since divided into thousands of denominations, the Father’s purpose continues through His overcomers — those called, chosen, and faithful by His grace.
We have seen that the Father’s next purpose is to reap mature souls to be manifested upon the earth. This is the coming of His kingdom on earth. The will and plan of the Father cannot fail — the kingdom of heaven ‘must’ be established on earth. The Lord Jesus taught us to pray for this: that His kingdom would come to earth. Therefore, regardless of the deviation within modern Christianity, His kingdom will surely come.
Now, we will discuss the coming of the Lord ‘in and through’ His chosen people to establish His kingdom on earth. We already understand that the Lord’s coming is the coming of His kingdom. Unfortunately, many Christians hold the concept of a “second coming” — as though the Lord comes only twice, with the second coming to rapture the saints to heaven. Therefore, let us first briefly review what the Bible teaches about the coming of the Lord.
There are six Greek terms related to the Lord’s coming:
1. Parousia – appears 24 times in the New Testament, from the verb ‘pareimi’ (to be present). It means ‘presence’, not ‘arrival’. It never refers to a physical coming, but to someone’s ‘presence’ after arrival. Thus, Parousia means presence. Where two or three gather in His name, there He is — that is His presence, His coming.
2. Apokalypsis – from apokalyptō, meaning ‘to unveil’ or ‘reveal’. It signifies a revelation of someone once hidden.
3. Epiphaneia – occurs six times in the NT, meaning ‘manifestation’ or ‘appearance’, referring to the shining forth of His glory.
4. Phaneroō – means ‘to make visible’ or ‘to make known’, not necessarily a physical appearance but a perceptible revelation.
5. Erchomai – means ‘to come’ or ‘to go’, referring to the ‘act’ of coming. Used in Revelation 1:7: “Behold, He comes with the clouds.”
6. Heko – emphasizes arrival at a specific place, as in Revelation 2:25: “Hold fast what you have until I come.”
These six terms do not describe six different comings, but six aspects of the same truth. They show that the Lord’s coming does not have to be physical. In the New Testament, Christ is said to come with the clouds, as lightning, as a thief, with the voice of an archangel, with the trumpet of God, as the Bridegroom, as King, as the Morning Star, as Judge, as Savior, into His temple, to the Mount of Olives, on a white horse, as the Good Shepherd, in His kingdom, in glory, on His throne, with His angels, with His saints, to His saints, and in His saints, and so on. None of these refer to a single “second coming.”
The Bible shows that the Lord has come, is coming, and will come. His coming is continuous and progressive until His plan is complete. With this understanding, we can see clearly how the Lord comes ‘in and through’ His chosen people to establish His kingdom on earth. We know now that His coming need not be physical, nor limited to two times as commonly taught. The phrase “the second coming” never appears in the New Testament. According to the six Greek terms translated as coming, the Lord has come, is coming, and will continue to come.
Let us now continue by looking at the Lord’s coming in relation to Israel’s three major feasts — Passover, Pentecost, and Tabernacles. The fulfillment of these feasts reveals how the Lord comes, especially ‘in and through’ His chosen people.
The fulfillment of Passover was the Lord’s coming as our Passover Lamb. The fulfillment of Pentecost was His coming as the Holy Spirit. Many do not realize that the outpouring of the Spirit was the Lord’s coming. Consider His promise to His disciples on that last night: John 14:18 — “I will not leave you as orphans; I will come to you.” John 14:28 — “…I go away, and I will come to you.” John 16:16 — “A little while, and you will not see Me; and again a little while, and you will see Me.”
If we interpret His coming as the so-called “second coming,” then that promise was never fulfilled, since the eleven disciples (Judas had left) all died long ago. But His promise was fulfilled — at Pentecost, when the Holy Spirit was poured out. The Comforter (allos parakletos, another of the same kind) was Jesus Himself in another form — the Spirit. Thus, the outpouring of the Holy Spirit was the Lord’s coming.
Next, the fulfillment of the Feast of Tabernacles. Jesus said to those who believe in Him that “… he will do even greater works than these…” (John 14:12). We know that the outpouring of the Holy Spirit as the fulfillment of the Feast of Pentecost was the Holy Spirit as a ‘pledge’, or ‘down payment’—in Greek, ‘arrabon’ (Ephesians 1:14). Jesus promised that those who believe in Him will do greater things than He did. When will this happen? When the Holy Spirit is poured out in full measure (no longer as a down payment) at the fulfillment of the Feast of Tabernacles. This is the coming of the Lord ‘in’ and ‘through’ those who believe. His chosen people will receive the Spirit in His fullness and will do greater works than Jesus did. Romans 8:19–21 explains the event of the fulfillment of the Feast of Tabernacles, when the unlimited Spirit is poured out upon the sons of God. This is the coming of the Lord in and through His chosen people. This is also the coming of the Kingdom of Heaven on earth.
Now we will conclude our discussion about the Kingdom of Heaven on earth by looking again at the fulfillment of the Feast of Tabernacles, which we have talked about earlier. We know that the coming of the Lord through the outpouring of the Holy Spirit at Pentecost was the outpouring of the Spirit as a pledge, a down payment, a guarantee that the Lord will come again to pour out His Spirit in full measure. The event in which the Lord pours out His Spirit fully, as the fulfillment of the Feast of Tabernacles, is described by Paul in Romans 8:19–21. Indeed, the fulfillment of the Feast of Tabernacles is the event of the coming of the Kingdom of Heaven to earth.
Let us look at Romans 8:19–21 (LITV): “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to vanity, not willingly, but because of Him who subjected it, in hope that the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.” The context of these verses is ‘glorification by faith’. From chapters 1 to 7, Paul explains salvation in the book of Romans by describing ‘justification by faith’ and ‘sanctification by faith’. If we understand salvation only as justification and sanctification by faith, then we miss the ‘highest part’ of salvation—glorification by faith—which is explained in Romans 8:19–21.
Glorification by faith occurs when we, as the firstfruits of creation, receive the glory of God by experiencing the unlimited outpouring of the Spirit and receiving new bodies (verse 23), just as Jesus did in His resurrection. The revealing of the sons of God happens on earth, where we are manifested before all creation to bring freedom to the entire creation from the bondage of death. All creation will enter into the glorious liberty of the children of God. This event—the revelation of the glory of the sons of God (the firstfruits or overcomers)—is the coming of the Kingdom of Heaven to earth, which the book of Revelation describes as the ‘millennial kingdom dispensation’ (Revelation 20).
This glorification by faith, in which the glory of the sons of God is revealed, is greatly anticipated by all creation. Although perhaps creation cannot express this longing, the Bible says that this event is earnestly awaited by all creation.
The moment when the glory of the Kingdom of Heaven is revealed on earth will be far more powerful than the first proclamation by Jesus and John the Baptist that the Kingdom of Heaven is at hand. When that proclamation was made, the sick were healed, the dead were raised, the demon-possessed were delivered, and the poor received good news. But Jesus promised, “You will do greater things than these.” Therefore, when the glory of the Kingdom of Heaven is manifested on earth, we will indeed do greater works, just as Jesus said. Hallelujah!
In conclusion, let us reflect on what Paul declares in Romans 8:18: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”
Amen.
