What the gospel of Matthew calls the "kingdom of heaven" and what the gospels of Mark and Luke call the "kingdom of god" might be very different than what the WT says it is and very different than what 99% of the rest of Christianity say it is. I think that because of what I read two days in H. G. Wells' history book called The Outline of History: The Whole Story of Man in the "New Edition Revised and Brought Up To The Present By Raymond Postgate and G. P. Wells". The subtitle mentioned above is what is written on the dust jacket, but the title page of the book (which consists of two volumes) has the subtitle (or description) of Being A Plain History Of Life And Mankind By H. G. Wells. The revised edition I am referring to is the one copyright 1971 and it appears to be the last revision of the book. [I might never would have bought the book if the WT hadn't quoted from an earlier edition of the book in their efforts to discredit Darwin's theory of evolution by natural selection. It my interest in looking up of the quotes of the book that drew me to editions of the book. My browsing editions of the book fascinated me with what the book said about biological evolution and of the history of Christianity.]
H. G. Wells believed there was a historical Jesus of Nazareth and what Wells says about the teaching of the kingdom of heaven (that which is attributed to Jesus of Nazareth, the one called the Christ) is causing me to once again think that Jesus might really have existed. That is because the teaching of the kingdom of heaven as interpreted and explained by Wells is so radical (and would have been so very attractive to numerous oppressed poor people living in the first century CE) that it now seems likely to me that an actual historical person named Jesus/Joshua/Yeshua (perhaps even with a historical John the Baptist/Baptizer, slightly older than Jesus) must have started the idea and preached it, rather than the New Testament concept of Jesus starting out as mythological cosmic Christ instead of as a real living human. The teachings about the "kingdom of god' (also called the "kingdom of /heaven") now seem to me to be the core teachings of the early 1 century C.E. Christians than the teachings of Paul. I think this despite the fact the synoptic gospels were written down much later than the letters of Paul.
Chapter 28 of Wells' book is called "The Rise of Christianity and the Fall of the Western Empire". Within that chapter page 445 says the following regarding Jesus and his teachings.
"Much that is most characteristically Christian in worship and usage, he ignored. Skeptical writers have had the temerity to deny that Jesus can be called a Christian at all.
... As remarkable is the enormous prominence given by Jesus to the teaching of what he called the Kingdom of Heaven, and its comparative insignificance in the procedure and teaching f most of the Christian churches.
This doctrine of the Kingdom Heaven, which was the main teaching of Jesus, and which plays so small a part in the Christian creeds, is certainly one of the most revolutionary doctrines that ever stirred and changed human thought. ... For the doctrine of the Kingdom of Heaven, as Jesus seems to have preached it, was no less than a bold and uncompromising demand for a complete change and cleansing of the life of our struggling race, and utter cleansing without and within."
Page 446 says the following.
"The Jews were persuaded that God ... was a trading god who had made a bargain with their Father Abraham about them, a very good bargain indeed for them, to bring them at last to predominance in the earth. ... With dismay and anger they heard Jesus sweeping away their dear securities. God, he taught, was no bargainer; there were no chosen people and no favourites in the Kingdom in the Kindom of Heaven. God was the loving father of all life, as incapable of showing favours as the universal sun. And all men were brothers--sinners alike and beloved sons alike--of this divine father. ... All whom God takes into the kingom,he taught, God serves alike; there is no distinction in his treatment, because there is no measure to his bounty.
... But it was not only the intense tribal patriotism of the Jews that Jesus outraged. They were a people of intense family loyalty, and he would have swept away all the narrow and restrictive family affections in the great flood of the love of God. The whole Kingdom of Heaven was to be the family of his followers.
... And not only did Jesus strike at patriotism and the bonds of family loyalty in the name of God's universal fatherhood and the brotherhood of all mankind, but it clear that his teaching condemned all the gradations of the economic system, all private wealth and personal advantages. All men belonged to the kingdom; all their possession belonged to the kingdom; the righteous life for all men, the only righteous life, was the service of god's Will with all that we had, with all that we were. Again and again he denounced private riches and the reservation of any private life."
Page 453 says the following.
"The story of the early beginnings of Christianity is the story of the struggle between the real teachings and spirit of Jesus of Nazareth and the limitations, amplifications, and misunderstandings of the very inferior men had loved and followed him from Galilee, and who were now bearers and custodians of his message to mankind.
... The early Nazarenes ... continued for a time his [Jesus'] disciplines of the complete subjugation of self; they had their goods in common, they had no bond but love. Nevertheless, they built their faith upon stories that were told of his resurrection andmagical ascension,a nd the promised return. Few of them understood that the renunciation of self is its own reward, that it is itself the Kingdom of Heaven; they regarded it as a sacrifice that entitled them to compensation of power and dominion when presently the second coming occurred. They had now all identified jesus with the promised Christ, the Messiah so long expected by the Jewish people. They found out prophecies of the crucifixion in the prophets--the Gospel of Matthew is particularly insistent upon these prophecies. Revived by these hopes, enforced by the sweet and pure lives of many of the believers, the Nazarene doctrine began to spread very rapidly in Judea and Syria."
The Kingdom of Heaven described above (which includes a form of a religious voluntary type of communism in regards to economics) is one which would appeal to a great many of oppressed poor people living in the Roman empire in the first century CE, but not to more than a minute percentage of people living comfortably in our time in Democratic Republics that have a form of a capitalistic prosperous economy.
The very influential history book (from the Age of Enlightenment) by the English historian Edward Gibbon, called The History of the Decline and Fall of the Roman Empire, said that the vast majority of the early Christians consisted of poor people, women, and slaves. The above described teaching of the Kingdom of Heaven would have strongly appealed to such people.