#1 looks good friend. but who in that system of belief enters the kingdom in the flesh?
My apologies for being late to the party (
I saw your question from the other day, in the other thread, but I have been occupied and haven't yet been able to get to it as you have transferred here to its own thread).
I'm wondering if perhaps the following quote (below) might aid in your understanding. Note the verse to which you refer speaks of "
flesh and blood cannot inherit
the kingdom of God"... I believe the phrase "the kingdom of God" encompasses more (for lack of a better way of saying it, atm) than that of the phrase "the kingdom of the heavens [which is
on the earth]" (like we see in the Olivet Discourse [esp Matt25:1,14] and Matthew 13:24,31,33,44,45,47,52 <---these being in reference to when He will "return"
to the earth FOR the promised and prophesied
EARTHLY Millennial Kingdom [aka "the kingdom
of the heaven
s"... which is what the later Matthew 25:31-34 speaks of, in that context: "Come, ye
BLESSED,
inherit the kingdom prepared for you
FROM [
apo G575;
not BEFORE [
pro G4253]
as is used elsewhere of others]
the foundation of the world"... This context is "still-living" persons at the time of His Second Coming to the earth; they have not lifted off of the earth [i.e. Raptured (as this will have occurred
earlier)] but are still present
on the earth upon His "RETURN"
there, and it is these [the "righteous" only] who will ENTER the MK time period at that time]).
Regarding the distinctions, I think William Kelly puts it better than I am (note the following excerpt of his commentary is
from Romans 14 with its phrase "the kingdom of God"):
[quoting]
"The reader will observe how "the kingdom of God" is used here, not so much dispensationally as morally. Indeed it is so where the phrase occurs in Matthew, who alone also uses the well-known formula "the kingdom of heaven."
Only the latter phrase invariably occurs in a dispensational sense, and means that state of things where the heavens rule now that Jesus is cast out from the earth; first, while He is hid in God; secondly, when He comes again in the clouds of heaven with power and glory.
But the kingdom of God might be said to be already there, already come upon them, when He, by the Spirit of God, cast out demons.
The kingdom of heaven, contrariwise, could not be said to have come till He went on high.
Thus the kingdom of God might be used where the kingdom of heaven occurs but also as here where it could not be. The apostle insists that the kingdom of God cannot be lowered to that which perishes with the using; it is righteousness and peace and joy in the Holy Ghost, the inward spirit and practical power of the Christian. "For he that in this serves Christ [is] acceptable to God and approved of men." It is walking in the Spirit, in short, the true guard against fulfilling any lust of the flesh. "Against righteousness and peace and joy there is no law." "Let us therefore pursue the things of peace and the things of mutual edification." God Himself is the God of peace, and the Lord is Himself the Lord of peace who gives us peace continually in every way. Knowledge puffs up, love alone builds up. And as He builds His church infallibly upon the rock, the confession of His own name, so we, by the godly use of His name, are called to build up one another. We can understand therefore how impressively the apostle again urges, "Do not for the sake of meat undo the work of God." "All things indeed [are] clean." This is freely allowed to the strong, but "it is evil to the man that eateth with stumbling." This is the danger for the weak, and love would lead the strong to consider the weak, assuredly not to help the enemy against them. "[It is] right not to eat meat nor to drink wine [nor anything] in which thy brother stumbleth or is offended or is weak." (Ver. 21.) There might be various degrees of danger; but the only thing that becomes the saint in this is to seek his brother's good."
--William Kelly, Commentary on Romans 14
[end quoting; bold and underline mine]
Hope this helps.