How imperfectly Israel understood this Kingdom, our previous investigations have shown. In truth, the men of that period possessed only the term - as it were, the form. What explained its meaning, filled, and fulfilled it, came once more from heaven. Rabbinism and Alexandrianism kept alive the thought of it; and in their own way filled the soul with its longing - just as the distress in church and State carried the need of it to every heart with the keenness of anguish. As throughout this history, the form was of that time; the substance and the spirit were of Him Whose coming was the Advent of that Kingdom. Perhaps the nearest approach to it lay in the higher aspirations of the Nationalist party, only that it sought their realisation, not spiritually, but outwardly. Taking the sword, it perished by the sword. It was probably to this that both Pilate and Jesus referred in that memorable question: Art Thou then a King?' to which our Lord, unfolding the deepest meaning of His mission, replied: My Kingdom is not of this world: if My Kingdom were of this world, then would My servants fight.' [1326]
According to the Rabbinic views of the time, the terms Kingdom,' Kingdom of heaven,' [1327] and Kingdom of God' (in the Targum on Micah iv. 7 Kingdom of Jehovah'), were equivalent. In fact, the word heaven' was very often used instead of God,' so as to avoid unduly familiarising the ear with the Sacred Name. [1328] This, probably, accounts for the exclusive use of the expression Kingdom of Heaven' in the Gospel by St. Matthew. [1329] And the term did imply a contrast to earth, as the expression the Kingdom of God' did to this world. The consciousness of its contrast to earth or the world was distinctly expressed in Rabbinic writings. [1330]
This Kingdom of Heaven,' or of God,' must, however, be distinguished from such terms as the Kingdom of the Messiah' (Malkhutha dimeshicha [1331] ), the future age (world) of the Messiah' (Alma deathey dimeshicha [1332] ), the days of the Messiah,' the age to come' (soeculum futurum, the Athid labho [1333] - both this and the previous expression [1334] ), the end of days,' [1335] and the end of the extremity of days' Soph Eqebh Yomaya [1336] ). This is the more important, since the Kingdom of Heaven' has so often been confounded with the period of its triumphant manifestation in the days,' or in the Kingdom, of the Messiah.' Between the Advent and the final manifestation of the Kingdom,' Jewish expectancy placed a temporary obscuration of the Messiah. [1337] Not His first appearance, but His triumphant manifestation, was to be preceded by the so-called sorrows of the Messiah' (the Chebhley shel Mashiach), the tribulations of the latter days.' [1338]
A review of many passages on the subject shows that, in the Jewish mind the expression Kingdom of Heaven' referred, not so much to any particular period, as in general to the Rule of God - as acknowledged, manifested, and eventually perfected. Very often it is the equivalent for personal acknowledgment of God: the taking upon oneself of the yoke' of the Kingdom,' or of the commandments - the former preceding and conditioning the latter. [1339] Accordingly, the Mishnah [1340] gives this as the reason why, in the collection of Scripture passages which forms the prayer called Shema,' [1341] the confession, Deut. vi. 4 &c., precedes the admonition, Deut. xi. 13 &c., because a man takes upon himself first the yoke of the Kingdom of Heaven, and afterwards that of the commandments. And in this sense, the repetition of this Shema, as the personal acknowledgment of the Rule of Jehovah, is itself often designated as taking upon oneself the Kingdom of Heaven.' [1342] Similarly, the putting on of phylacteries, and the washing of hands, are also described as taking upon oneself the yoke of the Kingdom of God. [1343] To give other instances: Israel is said to have taken up the yoke of the Kingdom of God at Mount Sinai; [1344] the children of Jacob at their last interview with their father; [1345] and Isaiah on his call to the prophetic office, [1346] where it is also noted that this must be done willingly and gladly. On the other hand, the sons of Eli and the sons of Ahab are said to have cast off the Kingdom of Heaven. [1347] While thus the acknowledgment of the Rule of God, both in profession and practice, was considered to constitute the Kingdom of God, its full manifestation was expected only in the time of the Advent of Messiah. Thus in the Targum on Isaiah xl. 9, the words Behold your God!' are paraphrased: The Kingdom of your God is revealed.' Similarly, [1348] we read: When the time approaches that the Kingdom of Heaven shall be manifested, then shall be fulfilled that "the Lord shall be King over all the earth."' [1349] [1350] On the other hand, the unbelief of Israel would appear in that they would reject these three things: the Kingdom of Heaven, the Kingdom of the House of David, and the building of the Temple, according to the prediction in Hos. iii. 5. [1351] It follows that, after the period of unbelief, the Messianic deliverances and blessings of the Athid Labho,' or future age, were expected. But the final completion of all still remained for the Olam Habba,' or world to come. And that there is a distinction between the time of the Messiah and this world to come' is frequently indicated in Rabbinic writings. [1352]