The Kingdom is a Government with power & authority

A Government with power and authority.
Jesus’ disciples understood the Kingdom to be an actual government of God, though they did not comprehend the reach of its domain. Nathanael said to Jesus: “Rabbi, you are the Son of God, you are King of Israel.” (John 1:49) They knew the things foretold about “the holy ones” in the prophecy of Daniel. (Daniel 7:18, 27) Jesus directly promised his apostolic followers that they would occupy “thrones.” (Matthew 19:28) James and John sought certain privileged positions in the Messianic government, and Jesus acknowledged that there would be such privileged positions, but he stated that the assigning of these rested with his Father, the Sovereign Ruler. (Matthew 20:20-23; Mark 10:35-40) So, whereas his disciples mistakenly limited Messiah’s kingly rule to earth and specifically to fleshly Israel, even doing so on the day of the resurrected Jesus’ ascension (Acts 1:6), they correctly understood that it referred to a governmental arrangement.—Compare also Matthew 21:5; Mark 11:7-10.

Jehovah’s kingly power toward his earthly creation was visibly demonstrated in many ways by his royal Representative. By God’s spirit, or active force, his Son exercised control over wind and sea, vegetation, fish, and even over the organic elements in food, causing the food to be multiplied. These powerful works caused his disciples to develop deep respect for the authority that he had. (Matthew 14:23-33; Mark 4:36-41; 11:12-14, 20-23; Luke 5:4-11; John 6:5-15) Even more profoundly impressive was his exercise of God’s power over human bodies, healing afflictions ranging from blindness to leprosy, and restoring the dead to life. (Matthew 9:35; 20:30-34; Luke 5:12, 13; 7:11-17; John 11:39-47) Healed lepers he sent to report to the divinely authorized, but generally unbelieving, priesthood, as “a witness to them.” (Luke 5:14; 17:14) Finally, he showed God’s power over superhuman spirits. The demons recognized the authority invested in Jesus and, rather than risk a decisive test of the power backing him up, they acceded to his orders to release persons possessed by them. (Matthew 8:28-32; 9:32, 33; compare James 2:19.) Since this powerful expulsion of demons was by God’s spirit, this meant that the Kingdom of God had really “overtaken” his listeners.—Matthew 12:25-29; compare Luke 9:42, 43.

All of this was solid proof that Jesus had kingly authority and that this authority came from no earthly, human, political source. (Compare John 18:36; Isaiah 9:6, 7.) Messengers from the imprisoned John the Baptizer, as witnesses of these powerful works, were instructed by Jesus to go back to John and tell him what they had seen and heard as confirmation that Jesus was indeed “the Coming One.” (Matthew 11:2-6; Lu 7:18-23; compare John 5:36.) Jesus’ disciples were seeing and hearing the evidence of Kingdom authority that the prophets had longed to witness. (Matthew 13:16, 17) Moreover, Jesus was able to delegate authority to his disciples so that they could exercise similar powers as his appointed deputies, thereby giving force and weight to their proclamation, “The kingdom of the heavens has drawn near.”—Matthew 10:1, 7, 8; Luke 4:36; 10:8-12, 17.

Entrance Into the Kingdom.
Jesus emphasized the special period of opportunity that had thus arrived. Of his forerunner John the Baptizer, Jesus said: “Among those born of women there has not been raised up a greater than John the Baptist; but a person that is a lesser one in the kingdom of the heavens is greater than he is. But from the days of John the Baptist until now the kingdom of the heavens is the goal toward which men press [bi·a′ze·tai], and those pressing forward [bi·a·stai′] are seizing it. [Compare AT; also the Zürcher Bibel (German).] For all, the Prophets and the Law, prophesied until John.” (Matthew 11:10-13) Thus, the days of John’s ministry, which were soon to end with his execution, marked the close of one period, the start of another. Of the Greek verb bi·a′zo·mai used in this text, Vine’s Expository Dictionary of Old and New Testament Words says, “The verb suggests forceful endeavour.” (1981, Vol. 3, p. 208) Regarding Matthew 11:12, German scholar Heinrich Meyer states: “In this way is described that eager, irresistible striving and struggling after the approaching Messianic kingdom . . . So eager and energetic (no longer calm and expectant) is the interest in regard to the kingdom. The [bi·a·stai′] are, accordingly, believers [not enemy attackers] struggling hard for its possession.”—Meyer’s Critical and Exegetical Hand-Book to the Gospel of Matthew, 1884, p. 225.

Membership in the Kingdom of God, therefore, would not be easy to gain, not like approaching an open city with little or nothing to make entrance difficult. Rather, the Sovereign, Jehovah God, had placed barriers to shut out any not worthy. (Compare John 6:44; 1Corinthians 6:9-11; Galatians 5:19-21; Ephesians 5:5.) Those who would enter must traverse a narrow road, find the narrow gate, keep on asking, keep on seeking, keep on knocking, and the way would be opened. They would find the way to be “narrow” in that it restricts those who follow it from doing things that would result in injury to themselves or others. (Matthew 7:7, 8, 13, 14; compare 2Peter 1:10, 11.) They might figuratively have to lose an eye or a hand to gain entrance. (Mark 9:43-47) The Kingdom would be no plutocracy in which one could buy the King’s favor; it would be a difficult thing for a rich man (Gr., plou′si·os) to enter. (Luke 18:24, 25) It would be no worldly aristocracy; prominent position among men would not count. (Matthew 23:1, 2, 6-12, 33; Luke 16:14-16) Those apparently “first,” having an impressive religious background and record, would be “last,” and the ‘last would be first’ to receive the favored privileges connected with that Kingdom. (Mt 19:30–20:16) The prominent but hypocritical Pharisees, confident of their advantageous position, would see reformed harlots and tax collectors enter the Kingdom before them. (Matthew 21:31, 32; 23:13) Though calling Jesus “Lord, Lord,” all hypocritical persons disrespecting the word and will of God as revealed through Jesus would be turned away with the words: “I never knew you! Get away from me, you workers of lawlessness.”—Matthew 7:15-23.

Those gaining entrance would be those putting material interests secondary and seeking first the Kingdom and God’s righteousness. (Matthew 6:31-34) Like God’s anointed King, Christ Jesus, they would love righteousness and hate wickedness. (Hebrews 1:8, 9) Spiritually minded, merciful, pure hearted, peaceable persons, though the objects of reproach and persecution by men, would become prospective members of the Kingdom. (Matthew 5:3-10; Luke 6:23) The “yoke” Jesus invited such ones to take upon themselves meant submission to his kingly authority. It was a kindly yoke, however, with a light load for those who were “mild-tempered and lowly in heart” as was the King. (Matthew 11:28-30; compare 1Kings 12:12-14; Jeremiah 27:1-7.) This should have had a heartwarming effect on his listeners, assuring them that his rule would have none of the undesirable qualities of many earlier rulers, both Israelite and non-Israelite. It gave them reason to believe that his rule would bring no burdensome taxation, forced servitude, or forms of exploitation. (Compare 1Samuel 8:10-18; Deuteronomy 17:15-17, 20; Ephesians 5:5.) As Jesus’ later words showed, not only would the Head of the coming Kingdom government prove his unselfishness to the point of giving his life for his people but all those associated with him in that government would also be persons who sought to serve rather than be served.—Matthew 20:25-28;

Willing submission vital.
Jesus himself had the deepest respect for the Sovereign will and authority of his Father. (John 5:30; 6:38; Matthew 26:39) As long as the Law covenant was in effect, his Jewish followers were to practice and advocate obedience to it; any taking an opposite course would be rejected as regards his Kingdom. This respect and obedience, however, must be from the heart, not a mere formal or one-sided observing of the Law with emphasis on specific acts required, but the observing of basic principles inherent therein involving justice, mercy, and faithfulness. (Matthew 5:17-20; 23:23, 24) To the scribe who acknowledged Jehovah’s unique position and who recognized that “loving him with one’s whole heart and with one’s whole understanding and with one’s whole strength and this loving one’s neighbor as oneself is worth far more than all the whole burnt offerings and sacrifices,” Jesus said, “You are not far from the kingdom of God.” (Mark 12:28-34) Thus, in all respects Jesus made clear that Jehovah God seeks only willing subjects, those who prefer his righteous ways and desire fervently to live under his Sovereign authority.

Covenant relationship.
On his last night with his disciples, Jesus spoke to them of a “new covenant” to become operative toward his followers as a result of his ransom sacrifice (Luke 22:19, 20; compare also 12:32); he himself would serve as the Mediator of that covenant between Jehovah the Sovereign and Jesus’ followers. (1Timothy 2:5; Hebrews 12:24) Additionally, Jesus made a personal covenant with his followers “for a kingdom,” that they might join him in his royal privileges.—Lu 22:28-30; see more in the blog discussing the various COVENANT(s).

Conquest of the world.
Although Jesus’ subsequent arrest, trials, and execution made his kingly position appear weak, in reality it marked a powerful fulfillment of God’s prophecies and was allowed by God for that reason. (John 19:10, 11; Luke 24:19-27, 44) By his loyalty and integrity until death, Jesus proved that “the ruler of the world,” God’s Adversary, Satan, had “no hold” on him and that Jesus had indeed “conquered the world.” (John 14:29-31; 16:33) Additionally, even while his Son was impaled on the stake, Jehovah gave evidence of his superior power: The light of the sun was blacked out for a time; there was also a strong earthquake and the ripping in two of the large curtain in the temple. (Matthew 27:51-54; Luke 23:44, 45) On the third day thereafter, he gave far greater evidence of his Sovereignty when he resurrected his Son to spirit life, despite the puny efforts of men to prevent the resurrection by posting guards before Jesus’ sealed tomb.—Matthew 28:1-7.

“The Kingdom of the Son of His Love.”
Ten days after Jesus’ ascension to heaven, on Pentecost of 33 C.E., his disciples had evidence that he had been “exalted to the right hand of God” when Jesus poured out holy spirit upon them. (Acts 1:8, 9; 2:1-4, 29-33) The “new covenant” thus became operative toward them, and they became the nucleus of a new “holy nation,” spiritual Israel.—Hebrews 12:22-24; 1Peter 2:9, 10; Galatians 6:16.

Christ was now sitting at his Father’s right hand and was the Head over this congregation. (Ephesians 5:23; Hebrews 1:3; Philippians 2:9-11) The Scriptures show that from Pentecost 33 C.E. onward, a spiritual kingdom was set up over his disciples. When writing to first-century Christians at Colossae, the apostle Paul referred to Jesus Christ as already having a kingdom: “[God] delivered us from the authority of the darkness and transferred us into the kingdom of the Son of his love.”—Colossians 1:13; compare Acts 17:6, 7.

Christ’s kingdom from Pentecost of 33 C.E. onward has been a spiritual one ruling over spiritual Israel, Christians who have been begotten by God’s spirit to become the spiritual children of God. (John 3:3, 5, 6) When such spirit-begotten Christians receive their heavenly reward, they will no longer be earthly subjects of the spiritual kingdom of Christ, but they will be kings with Christ in heaven.—Revelation 5:9, 10.

“Kingdom of Our Lord and of His Christ.”
The apostle John, writing toward the close of the first century C.E., foresaw through a divine revelation the future time when Jehovah God, by means of his Son, would make a new expression of divine rulership. At that time, as in the time of David’s bringing the Ark up to Jerusalem, it would be said that Jehovah ‘has taken his great power and begun ruling as king.’ This would be the time for loud voices in heaven to proclaim: “The kingdom of the world did become the kingdom of our Lord and of his Christ, and he will rule as king forever and ever.”—Revelation 11:15, 17; 1Chronocles 16:1, 31.

It is “our Lord,” the Sovereign Lord Jehovah, who asserts his authority over “the kingdom of the world,” setting up a new expression of his sovereignty toward our earth. He gives to his Son, Jesus Christ, a subsidiary share in that Kingdom, so that it is termed “the kingdom of our Lord and of his Christ.” This Kingdom is of greater proportions and bigger dimensions than “the kingdom of the Son of his love,” spoken of at Colossians 1:13. “The kingdom of the Son of his love” began at Pentecost 33 C.E. and has been over Christ’s anointed disciples; “the kingdom of our Lord and of his Christ” is brought forth at the end of “the appointed times of the nations” and is over all mankind on earth.—Luke 21:24.

Upon receiving a share in “the kingdom of the world,” Jesus Christ takes necessary measures to clean out opposition to God’s sovereignty. The initial action takes place in the heavenly realm; Satan and his demons are defeated and cast down to the earthly realm. This results in the proclamation: “Now have come to pass the salvation and the power and the kingdom of our God and the authority of his Christ.” (Revelation 12:1-10) During the short period of time remaining to him, this principal Adversary, Satan, continues to fulfill the prophecy at Genesis 3:15 by warring against “the remaining ones” of the “seed” of the woman, “the holy ones” due to govern with Christ. (Revelation 12:13-17; compare Revelation 13:4-7; Daniel 7:21-27.) Jehovah’s “righteous decrees” are made manifest, nevertheless, and his expressions of judgment come as plagues upon those opposing him, resulting in the destruction of mystic Babylon the Great, the prime persecutor on earth of God’s servants.—Revelation 15:4; 16:1–19:6.

Thereafter “the kingdom of our Lord and of his Christ” sends its heavenly armies against the rulers of all earthly kingdoms and their armies in an Armageddon fight, bringing them to an end. (Revelation 16:14-16; 19:11-21) This is the answer to the petition to God: “Let your kingdom come. Let your will take place, as in heaven, also upon earth.” (Matthew 6:10) Satan is then abyssed and a thousand-year period begins in which Christ Jesus and his associates rule as kings and priests over earth’s inhabitants.—Revelation 20:1, 6.

Christ “hands over the kingdom.”
The apostle Paul also describes the rule of Christ during his presence. After Christ resurrects his followers from death, he proceeds to bring “to nothing all government and all authority and power” (logically referring to all government, authority, and power in opposition to God’s sovereign will). Then, at the end of his Millennial Reign, he “hands over the kingdom to his God and Father,” subjecting himself to the “One who subjected all things to him, that God may be all things to everyone.” 1Corinthians 15:21-28.

Since Christ “hands over the kingdom to his God and Father,” in what sense is his Kingdom “everlasting,” as repeatedly stated in the Scriptures? (2Peter 1:11; Isaiah 9:7; Daniel 7:14; Luke 1:33; Revelation 11:15) His Kingdom “will never be brought to ruin”; its accomplishments will endure forever; he will eternally be honored for his role as Messianic King.—Daniel 2:44.

During the Thousand Year Reign, Christ’s rule toward earth involves priestly action toward obedient mankind. (Revelation 5:9, 10; 20:6; 21:1-3) By this means the dominion of sin and death as kings over obedient mankind, subjected to their “law,” ends; undeserved kindness and righteousness are the ruling factors. (Romans 5:14, 17, 21) Since sin and death are to be completely removed from earth’s inhabitants, this also brings to an end the need for Jesus’ serving as “a helper with the Father” in the sense of providing propitiation for the sins of imperfect humans. (1John 2:1, 2) That brings mankind back to the original status enjoyed when the perfect man Adam was in Eden. Adam while perfect needed no one to stand between him and God to make propitiation. So, too, at the termination of Jesus’ Thousand Year Rule, earth’s inhabitants will be both in position and under responsibility to answer for their course of action before Jehovah God as the Supreme Judge, without recourse to anyone as legal intermediary, or helper. Jehovah, the Sovereign Power, thus becomes “all things to everyone.” This means that God’s purpose to “gather all things together again in the Christ, the things in the heavens and the things on the earth,” will have been fully realized.—1Corinthians 15:28; Ephesians 1:9, 10.

Jesus’ Millennial Rule will have fully accomplished its purpose. Earth, once a focus of rebellion, will have been restored to a full, clean, and undisputed position in the realm, or domain, of the Universal Sovereign. No subsidiary kingdom will remain between Jehovah and obedient mankind.

Following this, however, a final test is made of the integrity and devotion of all such earthly subjects. Satan is loosed from his restraint in the abyss. Those yielding to his seduction do so on the same issue raised in Eden: the rightfulness of God’s sovereignty. This is seen by their attacking “the camp of the holy ones and the beloved city.” Since that issue has been judicially settled and declared closed by the Court of heaven, no prolonged rebellion is permitted in this case. Those failing to stand loyally on God’s side will not be able to appeal to Christ Jesus as a ‘propitiatory helper,’ but Jehovah God will be “all things” to them, with no appeal or mediation possible. All rebels, spirit and human, receive the divine sentence of destruction in “the second death.”—Revelation 20:7-15.