What is the difference between the Kingdom of God and the Kingdom of Heaven?

The true difference is, that while "kingdom of God" could be used wherever "kingdom of heaven" occurs, the converse could not be always. Hence, while Mark and Luke never use any other phrase than "the kingdom of God," Matthew sometimes uses the kingdom of God where the kingdom of heaven could not be employed. So in St. Paul's epistles we have repeatedly kingdom of "God" where "heaven" could not be substituted; especially some cases of a moral force, such as Romans 14:17, 1 Corinthians 4:20. To Matthew the phrase "kingdom of heaven" is peculiar, as being both drawn from Daniel 2 and Daniel 7, and, duly understood, the most decided corrective of the early thoughts of the Jews. It has a dispensational character, which "kingdom of God" does not necessarily carry.

A. "Kingdom of heaven," occurring only in Matthew, means the rule of the heavens, consequent on the rejection of the Messiah, who is thereon ascended to heaven and thus introduces that rule, first, in mystery to faith (as now since the ascension); secondly, in manifestation (as by and by when He comes in power and glory). It differs from the larger expression in this, that, while "kingdom of God might anywhere with truth be used substantially for "kingdom of heaven" (and so uniformly answers to it in the corresponding passages of Mark and Luke), in some places "kingdom of heaven" could not replace kingdom of God." Hence even the latter phrase occurs in Matthew, where of course the former would not have duly expressed the idea of the Holy Ghost; and the same remark applies to Romans 14, 1 Corinthians 4, and other passages in the Epistles where "kingdom of heaven" would have been quite improper. "The kingdom of God" could be said to be there when Christ demonstrated the power of God on earth; "The kingdom of heaven" could not be till he went to heaven. Hence "the kingdom of heaven" is never in the Gospels said to be nearer than at hand; whereas to a certain extent "the kingdom of God" might be and is said to have then come and to have been among them. The power of God displayed in miracles such as Christ wrought proved His kingdom there (and so power not in word but in deed, the moral power of the Spirit in the Epistles); but the kingdom of heaven is a dispensational state of things, either true and known to faith, or actually manifested as it will be to every eye.

Plainly, "the kingdom of the heavens" is a dispensational phrase peculiar to the first Gospel, as in contrast with the incredulity of the Jews who looked only for an earthly one. Mark and Luke use "the kingdom of God" for it, and in a general sense; John exclusively for what is real. But Matthew, for that very reason, when he does say "the kingdom of God," does not mean the dispensational view, either in future manifestation or in present mystery, but the power of God ruling in Christ when here, or now in the Spirit's action morally in those that are His. Hence the same term which is so comprehensive elsewhere has here this force all the more marked because of Matthew's general employment of the dispensational phrase

"The kingdom of God" is general, and embraces all the rest. "The kingdom of heaven" is God's kingdom when the rule is in heaven - when the king is there. This results in a special division, the full heavenly part which is the kingdom of the Father, and the subject earthly part the kingdom of the Son of man.

We have dwelt a little on this subject, because carefulness in noticing the language of Scripture will well repay the student. The kingdom, we repeat (not the gospel of it), is now to be preached. Men are to hear that God has a kingdom on earth, though it be now in mystery, and is not outwardly displayed. Its present existence, however, should raise the question of the creature's responsibility. He should own it as in existence, the Word also telling how one may enter into it. The gospel of the kingdom is, on the other hand, connected with the presence of Messiah upon earth, as in the past; or with the near approach of His coming back to earth in the future. Hence these tidings remain in abeyance, till His return in power is the proximate hope of God's suffering saints.

The Kingdom of God and the Kingdom of Heaven. — Of the kingdom of God Luke writes, and both Mark and John likewise. But Matthew very generally writes of the kingdom of heaven (or rather the heavens, as he always calls it). Are these different kingdoms? some may ask. What is the difference? others may inquire. It is one and the same kingdom to which the four evangelists refer. And this is clear, when we observe that parables of the kingdom of the heavens in Matthew's gospel are termed by Mark and Luke parables of the kingdom of God. Compare Matt. 13:31-33, with Mark 4:30-32, and Luke 13:18-21. What, then, do these different designations import? By the kingdom of God, we understand to whom it belongs. By the kingdom of the heavens we are to understand that the government of it is exercised from the heavens. It is the rule of the heavens over earth. Hence, for that state of things to be in existence, the King must be in the heavens. Now, the Lord is the King. So, whilst He was on earth, the character of things indicated by the phrase "the kingdom of the heavens" had not begun to exist. The term is a dispensational one. The kingdom of God, as we have pointed out, was in existence when He was here, a proof of which was His power to cast out demons (Matt. 12:28). We refer to Matthew in support of this last statement, because the change of term in his gospel in that passage, which speaks of the kingdom of God, shows that there were occasions when the dispensational term — kingdom of the heavens was out of place. See also Matt. 6:33; 21:31, 43, in confirmation of this; who changes his term, be it observed, in these places to kingdom of God, because he was writing of that which was actually true in the lifetime of the Lord Jesus. To enter more into this subject at present would hardly be in place. In a chapter by itself, therefore, near the close of this volume, this subject will be treated of more fully.

The kingdom of God describes the rule of God over the world by the man appointed by Him for this purpose, Christ Jesus. The Jews were awaiting this kingdom as liberation from the yoke of the Romans. Therefore Matthew's gospel uses the name "kingdom of the heavens" thirty two times, in order to emphasise that the origin of the ruling power of this kingdom is in heaven and not on the earth. The kingdom of the heavens describes in principle the same as the kingdom of God, but it emphasises the heavenly character of this kingdom.

The kingdom of the heavens is also always viewed in Matthew's gospel as something future, i.e. beginning after the Lord's ascension to heaven, whereas the kingdom of God, also in Matthew, is seen as being present already now (Matthew 12:28). Many parables which are used by Mark and Luke to explain the kingdom of God bear the "heading" kingdom of the heavens in Matthew.

Generally the Lord Jesus uses the expression 'kingdom of heaven' in Matthew's gospel (in contrast to the other gospels). The expression 'kingdom of God' only appears five times (Matt. 12:28; 19:24; 21:31 & 43). The reason for it is as follows: Matthew's gospel especially answers the Jewish expectations and presents the Lord Jesus as king of Israel. With the expression 'kingdom of heaven' the heavenly character of this last dispensation (era of God's salvation) is stressed. With the promised kingdom of God the Jews had hoped for liberation from the Roman yoke and also for earthly blessing. In comparison the expression 'kingdom of God' in this gospel stresses the general character of God's government in power through the Lord Jesus Himself or through the Holy Spirit during the Lord's absence (compare Rom. 14:17).

When the King was here, the kingdom of God could be said to be present, but, for that very reason, the kingdom of heaven was not come; the kingdom of heaven could not come until He went away. When the kingdom of God shall be set up in power, it will still be the kingdom of heaven. When He comes again, it will be the kingdom of God according to Mark and Luke, and will be the kingdom of heaven according to Matthew. The moral force of it is the great point of difference.

When the kingdom of heaven is spoken of, it is never said to be come. It could not be said according to Scripture phrase, "The kingdom of heaven is come unto you." Thus "the kingdom of heaven" and "the kingdom of God" are not quite identical. They agree so far that what in one Gospel is called the kingdom of heaven is called in another Gospel the kingdom of God. Matthew alone speaks of "the kingdom of heaven," as Mark, Luke, and John do of "the kingdom of God." But what is in Matthew called "kingdom of heaven," is called in the other Gospels "kingdom of God," of which last Matthew himself speaks in a few passages. The difference is this: that the kingdom of heaven always supposes a change of dispensation consequent on the Saviour's having taken His place above. He may by and by bring His power below, but He must have come from heaven to bring in the kingdom of heaven. Hence in the future, to establish it in power and glory, it is the Son of man coming in the clouds of heaven Who receives that kingdom, and makes it good over all the earth.

A. Comparison of the Gospels shows that "the kingdom of heaven" in Matthew answers to "the kingdom of God" in Mark and Luke, not absolutely but in general. For the truth is that the latter is a phrase of larger import and capable of moral application, wherever the former is never so employed. Hence, Matthew uses besides his characteristic formula, "Kingdom of God" occasionally, and this, where "kingdom of heaven" could not have been. Thus, when Christ cast out demons, as He did, it was plain that the kingdom of God was come to them; whereas the kingdom of heaven could not come in any just sense (whether in mystery as now, or in manifestation by-and-by) till Jesus cast out and suffering on the cross took the place of exalted Son of man in heaven. Hence "the kingdom of heaven" all through Matthew is said or supposed to be at hand, not come; and in that sense of a great dispensational change Mark and Luke announce the kingdom of God at hand. Again, the apostle in Romans 14, as elsewhere, gives "kingdom of God" a moral force, because righteousness, peace, and joy in the Holy Spirit are the immutable characters of His kingdom, now individually or collectively, as evermore when the earth shall be so governed.