Jesus ‘spoke about the kingdom of God’ throughout his post-resurrection ministry, Acts 1:3. The kingdom is the ‘good news’ which Philip proclaimed to the Samaritans, Acts 8:12.

God’s rule originates in past eternity, as the words ‘appointed’, ‘plan’, ‘purpose’, ‘ordained’, ‘predestined’, and ‘foreknowledge’ suggest. (Ac 2:23; 4:28; 3:20; 20:27; 21:14; 13:48-49 )

It extends to the control of nations, Acts 17:26-27; and to the providential support of all human life, Acts 14:17; 17:25-26. But it is especially apparent in God’s provision of salvation; for it is God who calls men, Acts 2:39; adds to the church, Acts 2:47; turns men from wickedness, Acts 3:26; grants repentance and forgiveness, Acts 5:31; 13:48.

The centrality of Christ in the kingdom is apparent from Acts 1:1, suggesting as it does that Acts is the continuation of the record of all that Jesus did and taught. His exaltation to the Father’s right hand is constantly underscored, Acts 2:33; 5:31; 7:55. Jesus is King, occupying the throne of David, 2:30. Cf Acts 3:5,16; 4:10,30; 10:36,42; 17:31; also Acts 17:7.

Eric Wright comments: ‘For almost a century there has been a lack of proclamation of the kingdom of God. God is more often treated as an absentee landlord than as a reigning King. The grand themes of God’s triune majesty, his glorious character, his mighty acts and his sovereign rule need heralding as the context in which the gospel gem is set. In this day of idolatrous humanism, the lie of man’s self-sufficiency and independence can only be shattered by the liberating truths of man’s utter dependence upon God for life and breath.’ (Tell the World, 46).