The Kingdom of God: God’s Living Reign Within His Form
The Kingdom Has Come Near
John the Baptist entered the wilderness announcing a message filled with urgency:
“Repent, for the kingdom of heaven is at hand”
Matthew 3:2
Jesus soon proclaimed the same reality:
“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel”
Mark 1:15
John’s hearers did not need a basic explanation of an earthly kingdom. They lived beneath Roman imperial authority and Herodian rule. They understood kings, armies, taxation, land, laws, political oppression, and the power of one nation over another. Israel’s own history had unfolded beneath judges, monarchs, foreign empires, exile, occupation, and repeated promises of restoration.
The Jewish people were waiting for the promised King. A king naturally implied a kingdom. Many therefore expected the Messiah to restore Israel’s national sovereignty, remove Roman power, and establish a visible Davidic government. Jesus’ triumphal entry intensified that expectation. The crowds welcomed Him with royal language because they believed the promised kingdom was arriving with its King (Matthew 21:8–9).
Yet Rome remained. Caesar was not overthrown. Jesus did not seize a palace, establish national borders, organize an army, or create a political administration.
Nevertheless, both John and Jesus declared that the kingdom had drawn near. Jesus later stated that it had already come upon them (Matthew 12:28).
The kingdom truly arrived, but it did not arrive as a geopolitical territory. To understand its arrival, the kind of kingdom being announced must first be identified.
What Kind of Kingdom Is It?
The kingdom of God is an ontological kingdom.
An ontological reality is established within the being and constitution of those involved. It is not merely a legal status, political arrangement, institutional membership, external government, or symbolic designation.
An ordinary earthly kingdom exists outside its king. The king occupies one location while the land, cities, subjects, and institutions of his kingdom occupy another. He rules a territory external to his own being. The kingdom may belong to him politically, but it is not inherent within him.
God cannot be placed within that creaturely arrangement.
God does not occupy a region inside a larger universe. He does not live in one section of space while creation exists independently in another. Creation was not established inside an empty vacuum beside God, leaving Him to govern it from a distance or struggle to reclaim territory from an opposing ruler.
Paul declared:
“In him we live and move and have our being”
Acts 17:28
The psalmist likewise asked:
“Where can I go to escape your Spirit? Where can I flee from your presence? If I go up to heaven, you are there; if I make my bed in Sheol, you are there”
Psalm 139:7–8
No created being can move beyond God into a neutral region where He is absent. Created existence is already contained within God’s reality. His kingdom must therefore be understood according to the kind of being God is, not merely according to the political arrangements of human monarchies.
The designation itself is important. Scripture calls it the kingdom of God. Just as the Spirit of God refers possessively to God’s own inner Spirit, the kingdom of God belongs intrinsically to God’s own reality. It is not merely an external country over which He exercises distant authority.
The kingdom is ontological because it belongs to God’s own being and becomes real within those who enter it.
This answers what kind of kingdom it is. It then raises the necessary question of its location.
Where Is the Kingdom Located?
Every real kingdom must have a location. The kingdom of God has a real location, but not a geographical one. It does not occupy a distant heavenly country, an invisible celestial city, or a spiritual realm existing beside God.
Its location is God’s own personal living structure, what Scripture identifies as His Form.
Psalm 33:6 reveals the architecture of divine action:
“By the word of YHWH the heavens were made, and by the breath of his mouth all their host.”
YHWH Himself is the acting personal subject. His Mouth is the living structure through which His expression proceeds. The breath, the ruach, of His Mouth identifies the inward spirit-power by which He acts. His Word is the creative expression proceeding through that personal living structure.
Scripture repeatedly speaks of God’s Mouth, Face, Eyes, Hand, Arm, Feet, and other bodily realities. These are not empty poetic projections placed upon a formless God. They are revelatory designators pointing to the personal living structure God truly possesses.
Scripture explicitly identifies this reality as God’s Form (Numbers 12:8; John 5:37).
God’s Form is not a material body composed of created substance, nor is it a metaphorical outline or temporary appearance. It is God’s own eternal, uncreated spiritual body, inseparable from the one God whose Soul remains the personal subject.
God is one Spirit-being. God speaks of His own Soul as the divine personal “I” who chooses, loves, and delights (Isaiah 42:1; Hebrews 10:38). His Form is His eternal personal living structure and spiritual body (Numbers 12:8; John 5:37). The Spirit of God is God’s own inner Spirit, His inward Life and power (Genesis 1:2; 1 Corinthians 2:11).
These real, simultaneous, and inseparable aspects of the one divine being are what Aspectival Monotheism identifies as God’s Soul, Form, and Spirit. They are not three persons, separate beings, interchangeable titles, or temporary functions. The Holy Spirit is not a fourth aspect or another person. The Holy Spirit is God Himself as the set-apart Spirit personally present and active in covenantal indwelling, revelation, and power.
God’s Form is the ontological location within which His kingdom is established. The Form is not simply another word for the kingdom. It existed eternally before the kingdom entered human history and provides the living structure within which the kingdom can exist.
Creation occurred both in and through God’s Form. All created things exist within its containing reality, while God acts and reveals Himself through it by His Spirit. Yet the existence of creation within God does not automatically make every creature a subject of His kingdom. A kingdom requires not only a location, but living personal subjects within that location.
Who Are the Subjects of the Kingdom?
The enduring personal subjects of the kingdom are living soul aspects.
Genesis 2:7 shows that a whole human soul-being emerges through the constituent union of a physical element and a spiritual element. The physical element is the visible earthly reality formed from the dust of the ground. The breath of life designates the God-derived spiritual element imparted in the emergence event. From the union of these constituent elements, the man became a living soul-being.
The soul-being is the whole living human person.
The soul aspect is the conscious personal “I” within that unified person. It is the irreducible personal core that includes identity, consciousness, core memories, personal experiences, traits, perceptions, abilities, and the unique point of view through which the individual experiences existence.
This distinction is essential because salvation does not preserve the entire Adamic soul-being in its original constitution. It preserves the soul aspect.
Paul states:
“Flesh and blood cannot inherit the kingdom of God”
1 Corinthians 15:50
Neither the present mortal body and its physical element nor the inherited Adamic spiritual constituent is the enduring personal subject of the kingdom. The enduring subject is the soul aspect, the conscious personal “I” preserved in God’s Life.
The kingdom is therefore not populated by mortal fleshly bodies, abstract spirits, legal identities, or institutional members. Its subjects are distinct soul aspects. Each remains creaturely, personal, conscious, and unique. Entrance into God’s kingdom does not dissolve the individual into God or erase personal identity.
What Is the Kingdom?
The kingdom of God is the living order of preserved soul aspects established as real members within God’s own Form, living from His Life and under His direct reign.
Paul provides the governing bodily category:
“For just as the body is one and has many members, and all the members of the body, though many, are one body, so also is Christ”
1 Corinthians 12:12
The one body is not merely a metaphor for a religious organization. It is a real spiritual body, God’s own Form, foregrounded through Christ.
God, by His Spirit, baptizes believers into this one body, and they become differentiated members within it (1 Corinthians 12:13, 27). The hand, foot, eye, and ear do not describe names on an institutional membership list. They describe distinct functions within one spiritual body.
God’s Form supplies the shared structure. The preserved soul aspects are its differentiated creaturely members. God’s Life is the Life from which they live. God Himself is directly present within them as the Holy Spirit.
This is what makes the kingdom fully real without making it territorial. It possesses:
- a living location
- distinct personal subjects
- a unified order
- a King
- a Head within humanity
The kingdom is not God’s Form considered by itself. It is the divine-human order established within God’s Form, composed of distinct persons who have been brought into God’s Life through new birth.
Who Is the King, and Who Is the Head?
God is the King. Jesus is the Head of the kingdom within humanity.
God as the divine Soul is the personal source and ruler of the kingdom. It is fundamentally the kingdom of God because God is its underived origin, its intrinsic owner, its reigning Life, and the One within whose Form the kingdom exists. God reigns through His Form and by His Spirit.
Jesus is not a second divine King ruling beside God. Neither is He an independent monarch administering a territory delegated to Him from afar.
Yet Scripture can genuinely associate this same kingdom with the Son. Paul says that God:
“has rescued us from the domain of darkness and transferred us into the kingdom of the Son he loves”
Colossians 1:13
This does not establish a second kingdom alongside the kingdom of God. Neither does it make the Son the underived source or absolute owner of the kingdom in the same sense as God.
The kingdom is God’s intrinsically and underivatively. It is the Son’s participatorily and by headship, because God’s own kingdom first became constitutively present within humanity in Him. The Son is the first and Head of the divine-human humanity into which God brings those who believe.
The distinction is therefore one of relationship to the same kingdom. God possesses it by origin, ontological location, Life, ownership, and reign. The Son participates in it constitutionally as the first divine-human Son and possesses it by headship because the kingdom entered humanity in Him.
The kingdom entered human existence through Jesus’ emergence. Within the Genesis 2:7 pattern already established, Mary supplied the physical constituent, while God Himself, acting as the Holy Spirit and by His own Spirit, gave His Form as the spiritual constituent. From that constituent union emerged one real human Son, Jesus Christ (Luke 1:35; John 1:14).
The human Son began in history, but the divine reality serving as the spiritual constituent in His emergence did not. God’s Form was eternal, uncreated, and inherently divine. Jesus was therefore neither an eternal Son-person entering flesh nor an ordinary Adamic man later empowered by God. He was the unique divine-human Son whose spiritual infrastructure was grounded in God’s own Form.
Jesus was fully human in His body, soul, and spirit aspects. What distinguished Him was not the absence, incompleteness, or alteration of any human aspect, but the source of the spiritual constituent from which His human spirit aspect emerged. God’s Form did not modify Jesus into something less than human. From this constituent union emerged a complete human soul-being with His own human Soul, consciousness, will, identity, body aspect, and spirit aspect.
God Himself reigned in and through Jesus. Jesus was the first human in whom God’s kingdom became constitutively present.
Christ foregrounds the divine side of this divine-human union. It identifies God’s anointing reality grounded in His Spirit and expressed through His Form. Jesus identifies the real human Son. Jesus Christ names the unified divine-human identity that emerged in history.
Jesus is the Head because the new divine-human humanity began in Him. God’s Form first functioned as the spiritual constituent in the emergence of a human Son in Him. Death was defeated in Him, resurrection Life began in Him, and everyone else enters the kingdom through the completed saving reality established in Him.
His headship is ontological, not administrative.
Adam did not actively issue death to every descendant. His dead spiritual condition was multiplied through natural human emergence. In the corresponding pattern, Jesus does not sit in a heavenly courtroom issuing decrees, deciding admissions, transmitting prayers, or governing from a distant celestial throne. He is the first and highest member of the new humanity, enclosed within God’s Form.
God is the King. The Son is the Head in whom God’s kingdom entered humanity and through whom others participate in it.
How Does Someone Enter the Kingdom?
Jesus explained entrance into the kingdom through birth:
“Unless one is born of water and Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of Spirit is spirit”
John 3:5–6
A geographical kingdom is entered by crossing a border. God’s kingdom is entered through a new spiritual birth.
Human ethnicity, wealth, law-keeping, moral effort, political allegiance, or religious membership cannot produce this entrance. Human beings cannot recreate their own spiritual infrastructure.
This explains why Jesus said that it was easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God. Wealth may purchase land, power, access, and status within earthly kingdoms. It cannot create a new spiritual constituent.
The disciples asked:
“Then who can be saved?”
Mark 10:26
Jesus answered:
“With man it is impossible, but not with God, for all things are possible with God”
Mark 10:27
Entrance into the kingdom is God’s saving work.
Paul describes this same saving movement in kingdom language:
“He has rescued us from the domain of darkness and transferred us into the kingdom of the Son he loves”
Colossians 1:13
The transfer is already accomplished, yet no geographical relocation has occurred. The believer remains physically present in the same world, but God has transferred that person from the Adamic death-condition into the divine-human Life established in His Son.
Notice again who performs the transfer: God does. The Son does not stand at the border of a separate kingdom deciding who may enter. God rescues. God transfers. The destination is identified according to His Son, the Head of the new humanity within whom God’s kingdom first became present.
God baptizes the believer into Christ Jesus. Baptism produces union, and union makes the believer one spirit with the Lord (1 Corinthians 6:17). This is one-spirit union, not one-soul union. The believer’s soul aspect remains the continuous conscious personal “I,” while the inherited Adamic spiritual constituent is identified with Jesus in crucifixion, death, and burial and brought to its end (Romans 6:3–6).
When Paul says, “I have been crucified with Christ, and I no longer live,” the personal predicate foregrounds his former Adamic spiritual identity (Galatians 2:20). It does not mean that Paul’s soul aspect ceased to exist. The same personal “I” continues, but the dead spiritual element from which that person formerly lived has been removed.
Through Jesus’ resurrection, God brings the believer into new birth (1 Peter 1:3). God gives His own Form as the believer’s brand-new spiritual infrastructure. The believer’s soul aspect is thereby preserved within divine-human Life.
Entrance into the kingdom is not transportation into another place. It is incorporation into God’s Form through a real change in spiritual constitution, by which the already established kingdom becomes personally present within another soul aspect.
God Himself then dwells directly within the believer as the Holy Spirit. The believer becomes God’s temple because God is personally present in covenantal indwelling and power (1 Corinthians 6:19).
Because the Form is God’s own personal living structure, it is never detached from God Himself or treated as a semi-independent agent within the believer. God Himself is personally present through His Form and active by His Spirit within the person.
The Kingdom Is Here and Eternal
Because entrance occurs through new birth, the believer does not wait until bodily death to enter the kingdom. God’s kingdom is already present within the believer’s new spiritual identity.
The kingdom was already “in your midst” in Jesus, and after His resurrection it became multiplied within all who believe (Luke 17:21). The believer has already passed from death into Life (John 5:24). The soul aspect has already been preserved through union with God’s Form.
Colossians 1:13 describes this reality as an accomplished transfer. God has rescued and has transferred the believer. Kingdom membership is therefore not postponed until death or some future geographical relocation. It begins when God brings the person out of the Adamic death-condition and into the divine-human Life established in His Son.
The inherited Adamic spiritual constituent has been brought to its end, and God’s Form has become the believer’s brand-new spiritual infrastructure. Yet the preserved soul aspect still presently lives through a mortal fleshly body in which sin remains as an indwelling power, though it no longer possesses jurisdiction over the believer’s new spiritual identity (Romans 6:6–14; 7:17–23).
Sin does not dwell in the preserved soul aspect or in the new divine-human spirit. It remains in the mortal flesh and seeks to exert influence over the person who has already died to its dominion.
Death, the final enemy, was defeated through Jesus’ completed death and resurrection. Judgment became present when Life entered the human death-condition and exposed the distinction between Life and death (John 3:18–21; 12:31). No future celestial courtroom is needed to make that distinction real.
When mortal bodily life ends, God clothes the preserved soul aspect with an immortal spiritual body. This spiritual body is not merely the former fleshly body placed under spiritual control. It is a body constituted from spiritual substance and corresponding to the divine-human Life already established within the believer (1 Corinthians 15:42–50).
Receiving the spiritual body does not begin the believer’s entrance into the kingdom. It completes the believer’s embodiment within the kingdom already entered through baptism, union, identification with Jesus in death and burial, resurrection, and new birth.
The eternal kingdom is not a separate realm beginning after this world ends. It is the uninterrupted continuation and completed embodiment of the kingdom already established within the believer.
God’s Life begins reigning within the believer here and continues eternally.
God Reigning Within His People
The kingdom of God is not somewhere else. God is already reigning within those who have been born of Him.
Paul declared:
“It is no longer I who live, but Christ lives in me”
Galatians 2:20
“Christ lives in me” means that God Himself is personally present and reigning through His Form and by His Spirit within the believer. The personal “I” remains, but it now lives from the divine-human Life received through new birth.
God does not communicate through a chain of celestial intermediaries or rule from a distant throne. He dwells directly within His people as the Holy Spirit.
Wherever a person has been born of God, the kingdom is present.
The kingdom of God is the living order of preserved soul aspects established as real members within God’s personal living structure, what Scripture identifies as His Form, in which God as the divine Soul reigns directly by His Spirit and dwells within His people as the Holy set-apart Spirit.
The kingdom belongs to God inherently and underivatively because God is its source, King, Life, and ontological owner. It is genuinely associated with His Son participatorily and by headship because the kingdom first entered humanity in Him and all who believe are brought into the divine-human Life established in Him.
- God is the King.
- The Son is the Head.
- Believers are the living members.
The kingdom is not merely near.
It has arrived!
Igor Pogoda | Christ Rooted | Divine Identity Theology (DIT)
Further Questions About the Kingdom of God
1. Q: Why can Scripture speak of the kingdom of His Son if it is the kingdom of God?
A: Paul says that God “has rescued us from the domain of darkness and transferred us into the kingdom of the Son he loves” (Colossians 1:13). This is not a second kingdom alongside the kingdom of God. It is the same kingdom described according to a different relationship.
The kingdom is God’s intrinsically and underivatively because God is its source, King, reigning Life, ontological location, and ultimate owner. It is the Son’s participatorily and by headship because God’s kingdom first became constitutively present within humanity in Him. The Son is the first and Head of the new divine-human humanity into which God transfers those who believe.
The Son therefore does not originate an independent kingdom or possess one beside God. His relationship to the kingdom is grounded in constituent participation and headship. This is also why Jesus could be addressed in relation to “your kingdom” (Luke 23:42) without making Him a second underived King beside God.
God is the King. The Son is the Head in whom God’s kingdom entered humanity and through whom others participate in it.
2. Q: Is God’s Form itself the kingdom?
A: No. God’s Form and the kingdom must not be flattened into identical terms.
God’s Form is His eternal, uncreated spiritual body, His personal living structure. It is the ontological location and shared spiritual structure within which the kingdom exists. God’s Form existed eternally before the kingdom entered human history.
The kingdom is the living divine-human order established within God’s Form. It consists of preserved soul aspects living as differentiated members within that one spiritual body, drawing Life from God and existing under His direct reign (1 Corinthians 12:12–13, 27).
The distinction can be stated simply:
- God’s Form is the living structure and location.
- The kingdom is the order of living persons established within that structure.
- God is the King who reigns within and through it.
The kingdom therefore exists within God’s Form, but God’s Form considered by itself is not the kingdom.
3. Q: If all creation exists within God, why is everything not already part of the kingdom?
A: All creation exists within God’s sustaining reality. Paul says, “In him we live and move and have our being” (Acts 17:28). Nothing exists inside an independent space outside God, and no creature can flee beyond His presence (Psalm 139:7–10).
However, existence within God is not the same as membership within His kingdom .
Creation exists within and is upheld through God’s Form, but the kingdom consists specifically of soul aspects brought into saving union with the divine-human Life established in Christ. Membership requires baptism into Christ, one-spirit union with the Lord, identification with Jesus in crucifixion, death, and burial, and new birth through His resurrection (Romans 6:3–6; 1 Corinthians 6:17; 1 Peter 1:3).
A creature may exist within God’s containing reality without possessing God’s Form as its new spiritual infrastructure. The kingdom becomes personally present within someone when God brings the inherited Adamic spiritual constituent to its end, gives His own Form as the person’s new spiritual grounding, and dwells directly within that person as the Holy Spirit.
Creaturely existence is universal. Entrance into the kingdom occurs through new birth.
4. Q: What does Jesus’ present headship over the kingdom mean?
A: Jesus’ headship is ontological rather than administrative.
He is the Head because the new divine-human humanity began in Him. God’s Form first functioned as the spiritual constituent in the emergence of a real human Son in Jesus. Death was defeated in Him, resurrection Life began in Him, and all who are born of God enter through the completed saving reality established in Him.
Adam provides the corresponding pattern. Adam did not personally issue spiritual death to each descendant. His dead spiritual condition was multiplied through natural human emergence. His headship was grounded in what humanity received through him.
Jesus is Head in the corresponding sense. The new divine-human Life established in Him becomes the beginning and pattern of everyone born of God.
This does not mean that Jesus presently operates a heavenly government, transmits prayers, reviews cases, issues decrees, or decides who may enter the kingdom. His completed work remains the permanent historical and ontological basis of salvation, but He is not an active intermediary standing between God and believers.
God Himself now dwells directly within His people as the Holy Spirit. Jesus remains forever the first and highest member of the new humanity, enclosed within God’s Form and uniquely foundational to everyone who enters the kingdom.
5. Q: Is the kingdom fully present now if believers still live in mortal flesh?
A: Yes. The kingdom is already fully present within the believer’s new spiritual identity.
The believer has been baptized into Christ, united with Him, identified with Jesus in crucifixion, death, and burial, and brought into new birth through His resurrection. The inherited Adamic spiritual constituent has been brought to its end, and God’s Form has become the believer’s new spiritual infrastructure.
The soul aspect nevertheless continues for the present through a mortal fleshly body in which sin remains as an indwelling power (Romans 7:17–23). Sin does not dwell within the preserved soul aspect or within the believer’s brand-new divine-human spirit. It remains in the flesh and seeks to influence the person, although it no longer possesses rightful dominion over the believer’s new spiritual identity (Romans 6:6–14).
When mortal bodily life ends, God clothes the preserved soul aspect with an immortal spiritual body. This is not merely the old fleshly body placed under spiritual control. It is a body constituted from spiritual substance and corresponding to the divine-human Life already established within the believer (1 Corinthians 15:42–50).
Receiving that spiritual body does not begin entrance into the kingdom. It completes the believer’s embodiment within the kingdom already entered through new birth.
The kingdom is not partially absent now and waiting to arrive later. It is already present. What remains incomplete is the believer’s bodily condition, not the reality of the kingdom itself.
6. Q: What does “Christ lives in me” mean?
A: Paul declares:
“It is no longer I who live, but Christ lives in me”
Galatians 2:20
This does not mean that the personal Jesus enters the believer as another conscious subject. Neither does it mean that God’s Form operates as a semi-independent agent inside the person.
Christ foregrounds God Himself in the divine-human union. Christ identifies God’s anointing reality grounded in His Spirit, expressed through His Form, and permanently embodied in Jesus. When Paul says that Christ lives in him, he is describing God Himself personally present through His Form and active by His Spirit within the believer.
The believer’s soul aspect remains the conscious personal “I.” It is not erased, absorbed into God, replaced by Jesus, or turned into another divine person. What changes is the spiritual reality from which that continuing person now lives.
Before new birth, the soul aspect lived through the inherited Adamic spiritual infrastructure, alienated from the Life of God. Through baptism, union, death, resurrection, and new birth, that dead grounding is removed, and God’s Form becomes the believer’s brand-new divine-human spiritual infrastructure.
“Christ lives in me” therefore means that God Himself now lives and reigns through His Form and by His Spirit within the continuing personal soul aspect of the believer .
The person remains.
The source of Life has changed.
7. Q: What happens to those who do not enter the kingdom before bodily death?
A: The soul aspect is preserved only through new birth and union with the divine-human Life established in Christ . The person who remains within the inherited Adamic spiritual condition remains under death because the Life of God does not flow within and through that dead spiritual infrastructure.
Jesus states the distinction in the present tense:
“Anyone who hears my word and believes him who sent me has eternal life and will not come under judgment but has passed from death to life”
John 5:24
The one who believes has already passed from death into Life. The one who does not believe remains within the death-condition (John 3:18–21, 36).
When bodily death reaches final dissolution, the unsaved soul aspect is not preserved as a surviving conscious self. There is no suspended disembodied existence, purgatory, future opportunity for salvation, eternal conscious torment, or later restoration. The personal “I” is irreversibly lost because it was never joined to the immortal Life of God before death.
Judgment is therefore not a later sentence pronounced in a celestial courtroom. Death itself is the final judgment upon the Adamic soul-being. Salvation must occur before dissolution because only new birth preserves the soul aspect within divine-human Life.
The gospel is urgent precisely because the kingdom must be entered now.
8. Q: Why does Scripture call Jesus the mediator if God now dwells directly within believers?
A: Scripture calls Jesus the mediator because the saving transition from Adamic death into divine-human Life was accomplished through the real human Son:
“For there is one God and one mediator between God and humanity, the man Messiah Jesus”
1 Timothy 2:5
Jesus’ mediation was not required because God lacked the ability to communicate with humanity directly. God freely accomplished salvation through the human Son because death had to be entered, obeyed through, and defeated within genuine human existence.
Through His obedience, crucifixion, death, burial, and resurrection, Jesus became the historical and ontological meeting point between the old humanity and the new. The saving reality through which believers now receive Life was permanently established in Him.
Jesus’ mediation therefore remains permanently effective without remaining an endless intermediary activity . He does not continually carry prayers, messages, decisions, or divine actions between God and believers. He does not persuade a distant God to receive those who approach Him.
Through new birth, God Himself now dwells directly within His people as the Holy Spirit. Believers do not approach God through a celestial chain of communication. They are already living members within God’s Form, and God is personally present within them.
Intercession language describes the enduring saving efficacy and representative reality completed in the risen Son. It does not require an ongoing heavenly conversation in which Jesus repeatedly asks God to continue a work that was already finished.
Jesus is the completed mediator through whom direct access to God was established. God Himself is now directly present within His people.
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