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The Kingdom of God    Listen to .mp3 propecy podcasts.

Lyn Mize

The Kingdom of God is little understood by the great majority of Christians in the Church today. In the gospel of Matthew, the Kingdom of God is called the Kingdom of heaven in the majority of cases. The Kingdom of heaven is one aspect of the Kingdom of God, and the following Scripture confirms this by calling it the Kingdom of heaven in one verse and the Kingdom of God in an earlier verse in Matthew:  

(Mat 23:13 KJV)  But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the Kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

(Mat 21:43 KJV)  Therefore say I unto you, The Kingdom of God shall be taken from you (i.e., nation of Israel), and given to a nation (i.e., the Church) bringing forth the fruits thereof.  

The Kingdom of God has three different aspects that correspond with the Trinity of God. The first aspect is the Kingdom of God the Father, and it is the rule of God over all creation. This includes everything created including planets, angels, animals, lost men, saved men and even the insects. Every molecule in the universe comes under God's dominion in this aspect of His Kingdom. Daniel 4:34-35 refers to this aspect of the Kingdom. This first aspect of the Kingdom is entered by physical birth.  

The second aspect is the Kingdom of God the Holy Spirit, and this aspect of the Kingdom pertains to the rule of the Holy Spirit over the life of the believer. This aspect of the Kingdom is entered by faith in the Lord Jesus Christ. Romans 14:17-19 refers to this aspect of the Kingdom. Entrance into this aspect of the Kingdom is called spiritual rebirth. Once this birth has occurred, it can never be altered, changed or remanded by the actions of the believer. The person having entered this aspect of the Kingdom has a new spirit nature that was born of God, and his position in Christ is secure. This position in Christ is called the eternal security of the believer, since it can never be lost.  

The believer who has entered the Kingdom of God the Holy Spirit has the ability to see the third aspect of the Kingdom of God, which is the Kingdom of God the Son (John 3:3). This aspect is called the Kingdom of heaven in the gospel of Matthew. Unfortunately, the believer is not guaranteed that he will enter the Kingdom of God the Son, since entrance into the Kingdom of God the Son carries the additional criterion that one must be "born of water" (John 3:5). "Born of water" means a person must be cleansed and sanctified by the washing of water by the word (Ephesians 5:25-27). James 1:21 describes this as receiving "with meekness the engrafted word." This simply means that the believer allows the Word of God to infiltrate his life, so that he is gradually changed "from glory to glory" into the image of Jesus Christ.  

Therefore, the believer who is "born of water and the spirit" (John 3:5) will enter into the third aspect of the Kingdom, which is called the Kingdom of God the Son or the Kingdom of heaven. The Kingdom of God the Son is a visible, literal, corporal and future Kingdom that has boundaries of time and space. The Old Testament describes it as the messianic Kingdom while the New Testament refers to it as the millennial Kingdom or the Kingdom of heaven. This Kingdom is future, and Jesus commanded His disciples to pray for its inception (The Lord's Prayer).  

Numerous Christians will fail to enter the Kingdom of God the Son because of sin and disobedience. Submission to the control of the Holy Spirit is required in order to enter this aspect of the Kingdom. In the Bible, being filled with the Holy Spirit means to be controlled by the Holy Spirit. Believers who enter into this aspect of the Kingdom will enter into the reign and rule of Jesus Christ when He sets up His Kingdom on the earth for the millennium. The phrase "enter the Kingdom" literally means to enter into the king's dominion, and it does not mean to enter into heaven. All Christians will enter into heaven, but not all Christians will "enter the Kingdom", since entrance into this aspect of the Kingdom is a privilege granted only to those believers who have earned rewards. Those believers who lose their rewards will forfeit this privilege.  

Once the believer has entered the second aspect of the Kingdom, which is the Kingdom of God the Holy Spirit, he has two ways that he can live his life. The reason for this is the spiritually reborn person actually has two natures inside of him that war against each other. One nature is the old Adamic or flesh nature, which constantly tries to dominate the individual. If the believer allows the depraved flesh nature to dominate, then he will live just as if he had never been born again spiritually. This believer is referred to as a carnal Christian and other Christians might not even recognize this believer as a Christian, since his soulical or flesh nature is in control.  

The second nature is the new spirit nature regenerated in Christians by the work of the Holy Spirit.  This nature will not and can not commit sin. This nature is the "Whosoever" referred to in 1 John 3:9. 

The Christian who allows this spirit nature to control is putting on the "new man" as explained in Ephesians 2:15, 4:24 and Colossians 3:10. He is called a spiritual Christian, and other spiritual Christians easily recognize him as being a Christian, since he exhibits the fruit of the spirit, which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. This Christian will experience righteousness, peace and joy in the Holy Spirit, while being a faithful servant to Christ and acceptable to God the Father. This individual will be accounted as worthy of the Kingdom of God the Son, and he will enter in this Kingdom and reign and rule with Jesus Christ. 

Christians who qualify to enter the third aspect of the Kingdom are called overcomers in the Scriptures, and all Christians are not overcomers. Overcomers are those Christians who have successfully overcome the world, the flesh and the devil. Christians overcome the world by believing that Jesus is the Son of God. Christians overcome the flesh by crucifying the old flesh nature, which is still in the Christian. Christians overcome the devil by putting on the whole armor of God as explained in Ephesians 6.  

In summary, the three aspects of the Kingdom operate in different spheres. The first aspect is entered by creation, or physical birth. The second aspect is entered by the new creation or the new birth, but the third must be entered by re-creation, or allowing oneself to be conformed to the image of Christ by allowing oneself to be controlled by the Holy Spirit. The majority of preachers and teachers in the Church today teach only the second aspect of the Kingdom, and they believe that one automatically enters the third aspect of the Kingdom upon belief in the Lord Jesus Christ. Numerous Christians will be surprised and even shocked at the Judgment Seat of Christ when they are not allowed to enter the Kingdom of God the Son. These Christians will be in the Kingdom, but they will not be allowed to reign and rule with Jesus Christ.   

Offer of the Kingdom to the Jews  

The Kingdom of God the Son was first offered to the Jews, but the criteria were that the nation of Israel had to accept its king and repent and be baptized. This was the message of John the Baptist. Of course, the nation rejected Jesus Christ and failed to repent and bear fruit. Consequently, the heavenly aspect of the Kingdom was taken away from the Jews and offered to a new nation or group of people called the Church. This is in accordance with the following Scripture:  

(Mat 21:41-44 KJV)  They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. {42} Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? {43} Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. {44} And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 

The Coming of the Kingdom 

(Luke 17:20 KJV)  And when he was demanded of the Pharisees, when the Kingdom of God should come, he answered them and said, The Kingdom of God cometh not with observation: 

In the time of Jesus, the Pharisees sat in the seat of Moses as leaders of the nation of Israel. They rejected their king and failed miserable to do what was required for entrance into the heavenly aspect of the Kingdom. In this verse, the Pharisees were looking for a strong leader to overthrow Rome and put the Jews in control. They failed to bear fruit and receive the king who was able to do this. Jesus told them that the Kingdom did not just suddenly appear with them as mere observers. There was the requirement of national cleansing and fruit bearing as stated in the above passage.  

(Luke 17:21 KJV)  Neither shall they say, Lo here! or, lo there! for, behold, the Kingdom of God is within you.  

Jesus continues by saying that the Kingdom does not simply appear in a certain place, but it was contingent upon them and their actions. The meaning of “the Kingdom of God is within you” is that the Kingdom was within their grasp or within their midst. As their king, Jesus was referring to Himself as being in their midst.  

(Luke 17:22 KJV)  And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.  

Jesus states to His disciples that the day will come when they would long for the time of Jesus, but they would not see it. This one verse refutes the doctrine of the Imminent Return of Jesus Christ, for it clearly states that the disciples of Jesus will not experience His return while they were still alive.  

(Luke 17:23 KJV)  And they shall say to you, See here; or, see there: go not after them, nor follow them.  

In this verse, Jesus reverts to the end of the age at the time of His Return and states that the nation of Israel will be told that the Kingdom will be in a certain place, such as here or there, but the nation should not be deceived. The details of this deception are provided in Luke 21 and Matthew 24. “They” is a reference to the satanic trinity, Antichrist and the False Prophet. This is a warning to Israel not to follow the False Shepherd. There are numerous warnings in the Scriptures for Israel not to be deceived by a man.  

(Luke 17:24 KJV)  For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.  

Jesus then uses the lightning after a storm as an example of how obvious the coming of the Kingdom will be to the world. It will not be confined to one certain place, but it will receive worldwide attention. The lightning shines from one part of heaven to the other part after the storm is over and past. The coming of the Kingdom will be after the tribulation period, or after the judgments of God, which are symbolized by the lightning and the thunder.  

(Luke 17:25 KJV)  But first must he suffer many things, and be rejected of this generation.  

Jesus then proclaims to His disciples that it is ordained that He suffer and die and is rejected by that generation of Jews. This is part of God’s plan. Jesus then recounts what it will be like at the time of His Return to set up his Kingdom.  

(Luke 17:26 KJV)  And as it was in the days of Noe, so shall it be also in the days of the Son of man.  

Jesus says that it will parallel the days of Noah. In other words, the world will be in a time of technological advancement and evil will run rampant upon the earth. It will be a time when the world is ripe for judgment. There are numerous parallels between the days of Noah and the world of today.  

(Luke 17:27 KJV)  They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.  

Jesus continues His comparison between the days of Noah and the time for the Kingdom to be established. People will continue to go about their everyday business as usual right up to the time the judgments of God come upon the earth.  

(Luke 17:28 KJV)  Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;  

Jesus makes a transition here from the days of Noah to the days of Lot. The reason for this transition is that Noah and his family typify the saved Jews and Gentiles that will go through the last half of the tribulation period upon the earth, but Lot was literally removed from the city before the judgments of God fell upon Sodom. Lot typifies the Main Body of the Church caught up in the affairs of the world, but removed just before the wrath of God falls upon the earth.  

NOTE: It is very important to understand that before Lot was removed from Sodom as a type of the Main Harvest Rapture of the Church, there was a SEPARATION between Abraham and Lot. Abraham is a type of the spiritual Christian and Lot is a type of the carnal Christian. Their Separation typifies the SEPARATION that will occur between faithful Christians and unfaithful Christians. Abraham went to dwell in the mountain—a type of the heavenly Kingdom—and Lot went to dwell in Sodom—a type of the world.

(Luke 17:29 KJV)  But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.  

This verse confirms that the judgments of God will fall upon the earth at the same time that Lot was removed from Sodom. We know from numerous Scriptures that the wrath of God comes upon the earth in the middle of the tribulation period right after the Main Harvest Rapture of the Church.  

(Luke 17:30 KJV)  Even thus shall it be in the day when the Son of man is revealed.  

Jesus continues with his explanation of his Return and speaks of the “day when the Son of man is revealed.” This is at the middle of the tribulation period when Jesus will be revealed to the Main Body of the Church, and his wrath will be unleashed upon the earth. The is the same time that Antichrist will set himself up in the temple (i.e., Great Synagogue) and claim to be God. This will be the time when the Main Body of the Church will be raptured, and the Jews in Jerusalem will find it necessary to flee Jerusalem immediately. This is seen in the following verse.

(Luke 17:31 KJV)  In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.  

This verse reiterates the importance for the Jews to flee Jerusalem at the time that Antichrist sets himself up in the temple. There will not be time to go into the house to grab a few belongings. It will be a time where minutes mean the difference between life and death to the Jews. Please read my exegesis on the Olivet Discourse in Matthew 24-25 for further clarification on the fleeing of the Jews into the wilderness. This verse is important for clarifying the time for the events being explained.

(Luke 17:32 KJV)  Remember Lot's wife.  

In this verse, Jesus jumps back to the subject, which is the Main Harvest Rapture of the Church, which is typified by the removal of Lot, his two daughters and his wife from Sodom just before the Judgments of God fall upon the earth. Jesus is using Lot’s wife as an example of what a Christian should not do. She loved her life in Sodom (i.e., the world), and she looked longingly back to it and lost her life. Lot’s wife is a type of the Christian who is removed from the world just before the wrath of God falls upon the earth, but is subsequently destroyed at the Judgment Seat of Christ. Lot’s wife was changed into a pillar of salt, and salt symbolizes that which purifies and prevents putrefaction.  

(Luke 17:33 KJV)  Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.  

Jesus then briefly describes soul salvation for those who leave the old life behind, but destruction for those Christians who do not leave the old life.  

(Luke 17:34 KJV)  I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.  

It is very important to note that Jesus uses the term “night” here, and in verse 31 above He uses the term day. In verse 31 above, it begins the Day of the Lord, but in this verse, it is still night in the sense that the Day of the Lord has not yet begun. Jesus is now going to describe the Main Harvest Rapture of the Church, which takes place figuratively in the night just before the Day of the Lord commences.

These verses are not describing the Firstfruits Rapture as Matthew 24:40-41 describes. The context is totally different, and there is no mention of watching or preparation that is required. In addition, the one taken in this verse is asleep, whereas the ones taken in Matthew 24:40-41 were wide awake and working. In that text, both working in the field and grinding at the mill were Christians, and one was taken in each case because of his watchfulness, as described in verse 42 and those following.

In this verse, both individuals in the same bed imply that both are saved, but only one is taken. The one taken would be a member of the Church, but the other one would be an individual saved during the tribulation period.  

(Luke 17:35 KJV)  Two women shall be grinding together; the one shall be taken, and the other left.  

This verse and the following verse also imply two like individuals in regard to salvation, but only one in each instance is a member of the Church. The other is saved, but not a member of the Church.  

(Luke 17:36 KJV)  Two men shall be in the field; the one shall be taken, and the other left.  

This verse is not included in the Nestle text, and its inclusion or exclusion does not change the meaning of the text.  

(Luke 17:37 KJV)  And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.  

This verse provides the primary context that determines these verses are referring to the Main Harvest Rapture and not the Firstfruits Rapture. The disciples ask Jesus where these ones that are taken will be taken. He states “Wheresoever the body is, thither will the eagles be gathered together.” This is a clear reference to the Church body, which is the body of Christ. This is not referring to a dead body or corpse, and the eagles are in reference to Church members who will have bodies fitted for dwelling in heaven instead of on the earth.  

This verse states that the body of Christ is already in existence in a particular place, and these eagle saints that are taken in the Main Harvest Rapture will be gathered together with this group that has already been gathered.  

A break in the discourse is commonly inserted at this point, as a new chapter is inserted, but the following parable is directly related to the Main Harvest Rapture of the Church just described. The following parable of the widow describes the Main Body of the Church during the first half of the tribulation period.  

Parable of the Judge of Unrighteousness, the Widow and Her Adversary  

This parable of the Judge, the widow, the god and man, the adversary and the final revenge from the Judge is probably the most misunderstood parable in the Bible. We must remember that parables are for the Church. We have just seen the description by Jesus of the Main Harvest Rapture of the Church, and He immediately follows the Main Harvest Rapture with this parable about revenge from the Judge.  

We must first understand the characters in this parable. The Judge is Jesus Christ. The city is the Church of Jesus Christ. The god is not God the Father, but the god of this world, who is Satan. The “man” that is not reverenced by the Judge represents the Antichrist. The “widow in the city” is that remnant of the Church that is divorced and left behind to go through the tribulation period. The Greek word for “widow” means one without a husband. The widow is that portion of the Church that has been “put away” by Jesus Christ at the Firstfruits Rapture of the Church.  

In understanding this parable, it is important to understand that when the Firstfruits Rapture takes place, the Main Body of the Church will have been put away for unfaithfulness, and it will be left upon the earth. This “widow” will have as her primary adversary the dynamic trio of Satan, Antichrist and the False Prophet. The Judge will allow the widow to be greatly persecuted by this satanic trinity for the entire first half of the tribulation period without interfering. However, the time will come at the end of the first half of the tribulation period when the Judge will avenge the widow. When the time comes, it will be done speedily. It will be done in the twinkling of an eye, and this is rather speedy.  

We will now begin our verse-by-verse explanation of the parable.  

(Luke 18:1 KJV)  And he spake a parable unto them to this end, that men ought always to pray, and not to faint;  

Jesus speaks a parable to His disciples that is meant for the end-time Church, and the parable describes the necessity of continuing to pray and beseeching God even when it appears that God is not listening. The widow in the parable is not to give up calling upon God. It is necessary that she not give up even though exhausted and wearied from the persecutions of Antichrist. The purpose of this parable is to encourage that part of the Church left to go through the tribulation period. That part of the Church does not yet understand this parable, but they will understand it when the time comes. 

(Luke 18:2 KJV)  Saying, There was in a city a judge, which feared not God, neither regarded man:  

The city is the Church, and the Judge is Jesus Christ who is head of the Church. The City called The New Jerusalem in Scripture typifies the Church. The Greek word for “God” is theos, and it should have been translated as “the god” by the translators. A paraphrase of this verse is as follows:  

(Luke 18:2 Paraphrase) Saying, there was in a certain city a Judge, who feared not the god of this earth (i.e., Satan), neither did He reverence the man (i.e., Antichrist).  

(Luke 18:3 KJV)  And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 

The Greek word for widow comes from a word meaning deficiency. She is without a husband. In this case, she is the Main Body of the Church that has been “put away” for unfaithfulness. She is still in the city, which is a type for the Church. She calls out to the Judge to avenge her of her adversary. The adversary has already been identified as “the god” and “the man”, and the Judge does not fear this god nor reverence this man.  

The Greek word for came is in the imperfect tense, which implies that the widow kept calling upon the Judge for revenge against her adversary.  

During the tribulation period, the Main Body of the Church will call out to Jesus Christ to avenge her of all the persecution that she has endured. This is seen in the following verse:  

(Rev 6:9-11 KJV)  And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: {10} And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? {11} And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.  

The book of Habakkuk also describes this injustice to the Main Body of the Church in great detail. Please read my exegesis  Book of Habakkuk, which is a detailed description of the seven-year tribulation period.

(Luke 18:4 KJV)  And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;  

Jesus has given Antichrist 42 months of free reign upon the earth, so He cannot avenge the persecutions of the Church until after the 42 months. He does not withhold his revenge because He fears the god Satan or the man Antichrist, but because He has given his word that Antichrist will have a full 42 months of freedom to do as he wishes to the Church.

This 42-month (i.e., 3-1/2 years) reign of Antichrist is addressed two times in Scripture in both the Old Testament and the New Testament as follows:

(Dan 7:25 KJV)  And he (i.e., Antichrist) shall speak great words against the most High, and shall wear out the saints (i.e., main body of the Church) of the most High, and think to change times and laws: and they (i.e., main body of the Church) shall be given into his hand until a time and times and the dividing of time (i.e., 3-1/2 years or 42 months). 

(Rev 13:5 KJV)  And there was given unto him (i.e., Antichrist) a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months (i.e., 3-1/2 years).

(Rev 13:6 KJV)  And he opened his mouth in blasphemy against God, to blaspheme his name (i.e., the power & authority of Jesus Christ), and his tabernacle (i.e., the Main Body of the Church on earth), and them (i.e., the Firstfruits of the Church) that dwell in heaven.

(Rev 13:7 KJV)  And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.  

The Greek word for “a while” is chronos, and means a set amount of time rather than a set or fixed occasion. The set amount of time is 42 months or 3-1/2 years. The Judge will avenge the widow after the set amount of time has elapsed. The last half of the seven year tribulation period will see the wrath of the Lamb poured out upon Satan, Antichrist and their minions.  

The above verse can be paraphrased as follows:  

(Luke 18:4 Paraphrase) And He would not avenge her for a set amount of time, and after this time, He responded from within Himself saying, Though I fear not the god (i.e., Satan), nor respect or reverence the man (i.e., Antichrist),  

(Luke 18:5 KJV)  Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 

It is the widow that is in great trouble and toil, and not the Judge. It is also the widow who would be completely worn out at the end. The following is an accurate paraphrase of this verse:  

(Luke 18:5 Paraphrase) Yet because this widow petitioned me out of her own resources and power, and in her own labor united with intense trouble and toil, I will avenge her, lest at the end (i.e., the Rapture), she come to me completely worn out.  

(Luke 18:6 KJV)  And the Lord said, Hear what the unjust judge saith.  

The Judge is not the unjust or unrighteous Judge, but He is the Judge of unrighteousness. The translators did not understand this parable, so they missed this fine point in the translation. This verse is accurately paraphrased as follows:  

(Luke 18:6 Paraphrase) And the Lord said, “Pay close attention to what the Judge of unrighteousness says.”  

The literal translation of this verse is “Hear what the Judge of unrighteousness says.” There is absolutely no justification for calling the judge the “unjust judge” simply because he is called the Judge of unrighteousness. Jesus Christ will judge and punish the unrighteous acts of both the saved and the unsaved. He is the Judge of unrighteousness. This Judge is not unjust just because He withholds His judgment for a period of time. There are numerous Scriptures where God withholds His judgment until the very last moment when the time of testing has run its course.  

(Luke 18:7 KJV)  And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?  

As the Judge of unrighteousness, Jesus Christ states, “And shall not God avenge His own elect, who cry out to Him day and night, though He is longsuffering toward them. This verse confirms that Jesus Christ is the antitype of the Judge who listened to the cries of the widow for a long time before He finally avenged her. The revenge was the removal of the widow in the Main Harvest Rapture at the end of the 42-month reign of Antichrist, and the initiation of the judgments of God on the world, including Satan who will indwell Antichrist during the last half of the tribulation period. Both the god (i.e., Satan) and the man (i.e., Antichrist) will be thrown into the Lake of fire when God takes his revenge on the woman’s adversary. Antichrist will be thrown into the Lake of Fire at the end of the seven-year tribulation, and Satan will be locked up in the abyss. Satan will be thrown into the Lake of Fire at the end of the millennium.  

The Greek word for God in this verse is theos, which is the same word in verses 2 and 4 above. This word can mean “god” or it can mean “God”, and it is the context that determines the correct translation. The mistranslation of this word as “God” in verses 2 and 4 above is the primary reason for the complete misunderstanding of this entire parable.  

(Luke 18:8 KJV)  I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?  

Jesus as the Judge completes His statement that God will avenge His elect (i.e., the Church) speedily. Nevertheless, when the Son of man comes in the Rapture of the Church, shall He find faithfulness upon the earth?  The question is whether the earth will be filled with faithful believers, and the implied answer is no.  

This verse confirms that it is God who does the avenging, and since the Judge in this parable is the One who does the avenging in the end, the Judge has to be Jesus Christ, the only One qualified to judge and avenge the adversaries of the widow.  

There are numerous problems with the majority of the interpretations of this parable. All of the characters and nouns in a parable represent someone or something. In the usual interpretation of this parable, the judge is not identified, the adversary is not identified, the widow is not identified, and the injustice is not identified. Consequently, the real meaning of the parable is completely overlooked and totally misunderstood.  

In the above interpretation of this parable, all of the characters and components of the parable are identified in line with the Scriptures, and the parable is fraught with meaning for those Christians who will be left behind to go through the tribulation period. The Scriptures confirm the meaning of the parable with all of the types in complete accord with the rules of Biblical typology.