Frequently, the kingdom is the rule of Christ in a disciple’s heart. Jesus is not referring to the institutional church. That is man-made and has no place in the teaching of Christ. Therefore, when Jesus speaks of “seeking first the kingdom and His righteousness” (cf. Matt. 5:33), he’s talking about placing as one’s priority the rule of Christ in their lives. When Peter concludes that God has made this Jesus, whom you have crucified, both Lord and Christ, he is confirming the power given to his Son (cf. Matt. 28:18-20), through whom He speaks (Heb. 1:1-3) and rules in the hearts of men and women. This is what began on Pentecost, not some institution/organization borne by the will of man.
In the parable of the ten minas, where Jesus is likened unto a “nobleman went into a far country to receive for himself a kingdom and return,” the kingdom refers to the voluntary rule of the people. In the case of the nobleman, he called ten of his servants, gave them ten minas, and said to them, ‘Engage in business until I come.’ “But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us” (Lk. 19:13-14). Three things immediately stand out. First, “kingdom” and “reign” are synonymous. Second, Jesus doesn’t force his will on man but allows him to accept or reject His reign. The only thing that is not allowed is remaining neutral or determining to not choose. The two options that must be chosen is whether to reject His reign or to accept it. Choosing not to choose is choosing to reject his reign. Third, Jesus implicates the Jews who rejected Him as their ruler and will be judged for it (Lk. 19:27). In verse 15, Jesus’ parable has the nobleman “returning, having received the kingdom” and he speaks of “coming in his kingdom” (Matthew 16:28). Here, the kingdom is not coming. Rather, He is coming in His kingdom. The victorious King will come in a cloud with power and great glory (cf. Luke 21:27). Of course, the ultimate fulfillment of the kingdom coming is at the end of the age when the Beloved City is destroyed and the kingdom is taken away from Israel and given to another people who reign with Him in the new Jerusalem and the new heavens and earth.
This explanation of the kingdom gives a clearer understanding of many texts where the kingdom is referred to as existing at that present time. This was long before Pentecost. The reason the Scriptures can consistently do this is that many had already accepted Jesus’ rule before Acts 2 (cf. Luke 16:16). The kingdom was and is spiritual, made up of men and women who have been born of water of the Spirit (John 3:5), being begotten by the incorruptible seed of the Word (1 Peter 1:23). These are His loyal subjects, forgiven by His blood and made to be a kingdom of priests unto God (Rev. 1:5-6). John records more in Revelation 5:9-10, “…and they reign upon the earth.” To pray, “Thy kingdom come,” Jesus wants his disciples to pray for souls to accept the spiritual reign of King Jesus in their lives and that they win the victory over Satan who competes for the royal seat.
Once this rule is established, a marvelous fellowship is likened unto “people that will come from east and west, and from north and south, and recline at table in the kingdom of God“(Luke 13:29). The following chapter finds Jesus saying, “Blessed is everyone who will eat bread in the kingdom of God” (Lk. 14:15). One of the most beautiful figures of the kingdom is taken from the royal table in which poor, wretched souls are privileged to dine with the king. Paul may be alluding to this in Ephesians 2:6 where he writes, “…and raised us up with him and seated us with him in the heavenly places in Christ Jesus.” Thanks be to God for this unspeakable gift!