Dr. James Kallas suggests in his book, Jesus and the Power of Satan that Jesus never explained the kingdom of God because the people to whom he was speaking knew what it meant or thought they knew what it meant.

Jesus actually built on the popular accepted meaning of the kingdom of God to explain why he had come. Importantly Jesus sought to transform their views about the kingdom of God through his teachings and his works. (The words and works of Jesus form a unity in which the kingdom of God is spoken about and demonstrated. What Jesus did was as important as what he said. Twenty First Century Christians are often more preoccupied with what he said. Too often we forget that what he did carries the same message. He taught as much by doing as by saying).
Continuing with our study of the kingdom, let's look at the two ways which it was understood by Jesus' audience. They are called the Davidic concept and the Apocalyptic concept of the kingdom of God.

The Davidic concept of the kingdom
Israel had reached its apex during the rule of King David and King Solomon. At the death of Solomon the kingdom divided into two kingdoms with their own kings and governments. This division set in place a longing among the Jews for God to restore to them their past blessings. Israel's hope was that God would send a king like David. The focus was militaristic and geographic. Israel wanted a nationalistic kingdom to return.

The prophets of the Old Testament began using a phrase "the day of the Lord," which was a two-sided belief system including restoration and judgment. Israel believed that the "day of the Lord" was a time when Israel would be fully restored (Amos 9:14; Isa.11; Zech. 8:4-8). The nations would be judged (Amos 1).

The kingdom of God was thought to be a kingdom of this world which would be peopled by the Jews. There was nothing spiritual or future about it. The kingdom was a dream of Jewish nationalism.

The Apocalyptic concept of the kingdom
During the Intertestamental Period (404 B.C. - 6 B.C.) there arose a new kind of writing within Judaism called Apocalyptic Literature and the term kingdom of God came into popular usage.

The hope of the Apocalyptic writers was for a heavenly kingdom which would end this present evil age. A new world would break into the present world and bring the rule of God. The belief was that Satan dominated this present evil age; it was under his rule. When Antiochus Epiphanes unleashed his persecution on Israel (175-164 B.C.), this view began to flourish. This horrific deluge of evil could only be the result of a cosmic conflict.

This view of the kingdom saw God himself ushering in his kingdom and reversing the evils of Satan. Good would triumph, healing would occur, the demonic would be defeated.

Insights from our discussions in house church
It was clear to us that Jesus' concept of the kingdom was broader than the Davidic concept, the nationalistic material (militaristic and geographic) kingdom the people dreamt of having. It is actually pervasive andinclusive, more than just for the Jews.

The idea of a return to the good old days, of full restoration is correct. So is a day when everything is consummated, "the day of the Lord" for restoration and also judgment. But it is a return of all that men and women have lost, and when God takes over completely.

The Apocalyptic concept was spot on in terms of the cosmic conflict and the understanding that Satan dominated this present evil age; good would ultimately triumph etc.

However both views could not anticipate the mystery of the kingdom (that's why it's called a mystery and needs prophetic revelation): that that the kingdom of God could be fulfilled in the first coming of Jesus, but without being consummated.

The promise of God to put an end to this present evil age was fulfilled when Jesus came forgiving sins, healing sicknesses, driving out demons, and raising the dead. But sadly, Jesus' proclamation and demonstration that the kingdom had come in him would fall on many deaf ears. Many of his listeners would reject him as the long awaited Messiah.