Preview of Christ's Coming Kingdom -- Part 2

Anyone seeking to understand Christ and His assembly in the light of the restricted creeds of men is led to subjectivism and arrogance. Human creeds reveal how little a religionist knows about the word of God because each religion has its particular constitution (established customs), articles of faith (basic beliefs or doctrines), and by-laws (rules to govern). On the other hand, the infinite mind of God revealed in the Scriptures manifests to the Christian how little he knows. When anyone memorizes a humanly arranged creed, he thinks he has arrived. However, when a person recognizes that he is the servant of the limitless sky of Divine truth under the leadership of the Holy Spirit, he is humbled at the feet of the infinite God who reveals Himself by degrees through His infinite word of truth.

Divine concealment is a subject that will cause disturbance in the average religious institution. All truth originated in the one and only God. God reveals some truth, but He does not reveal all truth: “The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law” (Deut. 29:29 NASB). God conceals truth from some: “At that time Jesus answered and said, I praise Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and intelligent and didst reveal them to babes. Yes, Father, for thus it was well-pleasing in Thy sight. All things have been handed over to Me by My Father; and no one knows the Son, except the Father; nor does anyone know the Father, except the Son, and anyone to whom the Son wills to reveal Him” (Matt. 11:25-27 NASB). Christ answered Peter’s confession by telling him it was a revelation from God: “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven” (Matt. 16:17 NASB).

The true understanding of Christ and His assembly is from the New Testament, not from human creeds. A creed is like the sky painted on canvas. The sky on canvas is a ceiling beyond which the human eye does not wander. Outside the art gallery is a different sky that opens up to the eye, a sky that seems to recede forever. The sky on canvas is looked at, but the sky of nature is looked through. Human creeds, like the sky on canvas, are looked at. They are hard, dry, and limited. However, the truth concerning Christ and His assembly, viewed in the light of Scripture, is looked through. It is deep, living, and infinite. Every Christian is behooved to view Christ and His assembly in the unlimited sky of Divine revelation and not in the limited creeds of religious men.

There is a difference between observation and revelation. Christ’s first question to His disciples, “Who do people say that the Son of Man is?” (Matt. 16:13 NASB), is related to observation. The word “people” lifts the question above all national distinctions. The title “Son of Man” is representative of Christ in His mediatorial capacity. The observations of men are revealed in the disciples’ answer to Christ’s question (Matt. 16:14). In this modern world, the preaching of John the Baptist would be considered uncouth, rude, and untrained. However, the sovereign God gives the orders. He does the calling, and Christians must work within the framework of God’s eternal purpose. John the Baptist was faithful enough to call sin by its rightful name and sinners by their rightful names—“brood of vipers” (Matt. 3:7). Today sin is erroneously viewed as disease and sinners as helpless and innocent victims. The faithfulness of John the Baptist cost him his head when he exposed the adulterous relationship of Herod with Herodias, the wife of his brother Philip (Matt. 14:1-12).

Elijah’s name was the second used to show the difference between observation and revelation. His name is mentioned in the New Testament more than any other Old Testament prophet. The power of Elijah was known. His qualities of faith, courage, and zeal were understood. He had courage to go before King Ahab and say, “…As the LORD, the God of Israel lives, before whom I stand, surely there shall be neither dew nor rain these years, except by my word” (I Kings 17:1 NASB). Elijah challenged the leaders of religion (I Kings 18). The prophet was unafraid to express his master passion when he said, “I have been very zealous for the LORD, the God of hosts; for the sons of Israel have forsaken Thy covenant, torn down Thine alters and killed Thy prophets with the sword. And I alone am left; and they seek my life, to take it away” (I Kings 19:10 NASB).

Jeremiah’s was the third name given to show the difference between observation and revelation. Jeremiah was more like Christ than John the Baptist or Elijah. Although his life was an example of patient endurance and undeserved suffering, he could not be compared with the eternal Son of God. The important thing about Jeremiah was his foretelling the new covenant. Now, by revelation, Jesus Christ would inaugurate the new covenant. As it took the preaching of John the Baptist, the power of Elijah, and the compassion of Jeremiah to prepare for Christ’s first advent, it will take the same preaching, power, and compassion for His second advent. The dawning of a new day is near. Some years ago, some mountain climbers in the Swiss Alps were awakened early one morning by a loud crackling noise high above them. They were frightened, but the guide told them not to fear. He said the rising sun caused the noise. Men are afraid today by the crackling noise of wars, famines, and earthquakes in various places. However, these are signs of a new day. The kingdom is connected with the Son of righteousness.

Matthew 16 records the dawn of a new day, a revelation of the assembly. The revelation was complete in what was known to Peter, but it was not the complete revelation of God. The context of Matthew 16 proves Peter’s knowledge was limited. The limitless sky of God’s truth kept receding before Peter’s spiritual sight, and the following truths were included in his confession: (1) The human nature Christ assumed was anointed. (2) The anointing refers to His office. (3) The title “Son of God” refers to Christ’s eternality.

Peter’s confession was not the result of carnal reasoning. He was unable to see through the veil of Christ’s human nature and behold His Divine nature. The act of the Father enlightened Peter. Only those who have learned from the Father come to Christ: “It is written in the prophets, AND THEY SHALL ALL BE TAUGHT OF GOD. Everyone who has heard and learned from the Father, comes to Me” (John 6:45 NASB). Spiritual things have the influence of reality in the hearts of renewed persons.

Peter confessed the Lord as Israel’s Christ (anointed) and the assembly’s Savior. The term “Christ” is especially connected with Israel because Israel had been promised the coming of the anointed One, the Messiah, who would sit on the holy hill of Zion. The apostle Peter called Jesus the Son of the “living” God. The apostle later emphasized the word “living” in his Epistles—living word (I Pet. 1:23), living hope (I Pet. 1:3), and living stones (I Pet. 2:5). Scripture clearly reveals the Messiah would be God’s Son (Ps. 2).

This was not Peter’s first confession. Andrew introduced Simon to Jesus Christ, the Messiah (John 1:41, 42). Peter confessed the Lord Jesus: “And we have believed and have come to know that You are the Holy One of God” (John 6:69 NASB). His confession was made when the multitudes deserted the Lord Jesus. The Lord Jesus promised Peter that his name would be changed: “You are Simon the son of John; you shall be called Cephas (which translated means Peter)” (John 1:42 NASB). That new name was bestowed in Matthew 16:18—“you are Peter.”

Christ commended Peter for his confession that He is the Christ, the Son of the living God: “Blessed [makarios, happy] are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven” (Matt. 16:17 NASB). True happiness results from knowing that one has been spiritually illuminated in his mind. As worldly actions are motivated by worldly affections, spiritual actions are motivated by spiritual affections. Love of the world results in worldly activities (I John 2:15-17). Love for Christ results in spiritual activities (I Pet. 1:8; Col. 3:1-4). Love is not only the chief affection but also the fountain of all affections. If a person is unsaved, love is selfish and self-centered, which concludes in his being egocentric. If a person is a Christian, his love is unselfish and Christocentric. Peter later told that his holy affections came to the fore under severe trial (I Pet. 1:3-7). As there are no worldly affections without worldly wisdom (I Cor. 1:18-28; II Tim. 3:7), there are no spiritual affections without spiritual knowledge (I Cor. 1:18-28; John 17:3; Col. 1:6). Peter’s knowledge of Christ was of Divine illumination of things that had become reality to him.

One of the most controversial subjects the Christian will face is that of the assembly. A diligent and unbiased study of Matthew 16:18-19 is necessary for the sincere assembly member. Think of all the religious views that take shelter under the name “church.” Therefore, the “church” covers as much territory as the Sahara Desert (3,500,000 square miles) and is just as dry spiritually. Does the word “church” have anything in common with the Catholic Church, Church of England, Church of Jesus Christ of Latter-day Saints, Church of the Brethren, Church of Christ, Church of Christ Scientist, Baptist Church, Methodist Church, Presbyterian Church, Church of God, Nazarene Church, and others?

All religious affections are not attended with Divine conviction because they are not produced by spiritual illumination of the mind. Spiritual affections spring from the beauty of Divine things. Therefore, their beauty is discerned through the illumination of the Christian’s mind. This view produces conviction of their reality. Spiritual things have the influence of reality on renewed persons. That is why Abraham by his God-given faith could call non-existing things as existing (Rom. 4:17) and see the reality of things promised and welcome them from a distance (Heb. 11:13).