The Assembly Versus The Kingdom Part 1

The assembly is not the kingdom, but the relation of the assembly to the kingdom is taught in Matthew 16:18-19—“And I am also saying to you, you are Peter, and upon this rock I shall continue to build [progressive future active indicative of oikodomeo] My assembly, and the gates of Hades shall not overpower her. I will give you the keys of the kingdom of the heavens, and whatever you may bind [aorist active subjunctive of deo] on the earth shall [future middle indicative of eimi, shall be] have been bound [periphrastic—two or more words having the same function—perfect passive participle of deo, to bind] in the heavens, and whatever you may loose [aorist active subjunctive of luo, to loose] on earth shall [future middle indicative of eimi, shall be] have been loosed [periphrastic perfect passive participle of luo, to loose] in the heavens” (translation).

The keys are not for the assembly, but they are for the future kingdom. The assembly is viewed in her earthly responsibility in Matthew 18:15-20, where authority is limited to the local aspect of the assembly. Therefore, there is no reference to the keys in either Matthew 18 or any other reference to local assemblies. The Greek word kleis, which means keys, is used only six times (Matt. 16:19; Luke 11:52; Rev. 1:18; 3:7; 9:1; 20:1). Authority has been given to the Son of God, and His authority is above all authorities. The fulfillment of the keys will be in Christ’s coming in the kingdom (Matt. 16:19). Some translations of the Greek text say that God’s action in heaven is contingent on what Peter and his successors do on earth. However, the Greek text says the opposite. Therefore, the Holy Spirit is doing His mediatorial work in the assembly Christ is building, but the coming kingdom will have the unmediated reign of Jesus Christ.

The most common interpretation read or heard today is that the “church” of Matthew 16:18 is the kingdom of God in verse 19. How can either of the Greek words ekklesia or basileia be a synonym of the other?

The fallibility of human minds has been revealed, but in their moments of highest confidence, the weakness of the flesh is also manifested. After making allowance for the influence of education in a denominational school, the tenacity of prejudice overshadows the Bible on many subjects. However, the inherent weakness of the flesh does not overshadow the sufficiency of God in the hearts of the elect. They desire truth more than anything in a changing world: “ARE we beginning to commend ourselves again? Or do we need, as some [false teachers], letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men…. And such confidence we have through Christ toward God. Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God” (II Cor. 3:1, 2, 4, 5 NASB).

Those who came in contact with the assemblies could read that which was written in Paul’s heart. A record of Paul’s apostleship is recorded in II Corinthians 2:12-6:10. He shared in Christ’s ministry. Therefore, he avoided any reference to himself as a victor because the victory was Christ’s. One may be humanly energetic without being Divinely energized. The apostle stated that the gospel and those who preach it are well-pleasing to God, whether the message is received or rejected. The sun of the gospel shining on one who is ordained to eternal life gives fragrance, but the same sun shining on one not ordained to eternal life causes him to stink more abominably (II Cor. 2:14-17). According to II Corinthians 2:17, sincerity is more to be desired than oratory, brilliance, or personal preeminence.

There must be serious defects in any system of eschatology that requires such an array of kingdoms as many have made. Surely the kingdom cannot mean all the different things that it is represented to be by religious men from many denominations. Many explanations are not only arbitrary but also contradictory. Therefore, one does not risk error to say the kingdom of Christ contains three essential elements: (1) a Ruler with absolute authority and power, (2) a realm of subjects to be ruled, and (3) the actual exercise of rulership. A kingdom without one who reigns cannot exist. Both the past and present are preparatory stages for a future kingdom.

People who oversimplify Biblical subjects are too lazy to study in order to find the truth on any subject (II Tim. 2:7, 15). A warning and a challenge are given in II Peter 3:14-18—(1) “…Be diligent to be found by Him in peace, spotless and blameless” (v. 14 NASB). (2) “…Our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to be understood, which the untaught and unstable distort…” (vv. 15, 16 NASB). (3) “…Beloved, knowing this beforehand, be on your guard lest, being carried away by the error of unprincipled men, you fall from your own steadfastness…” (v. 17 NASB). (4) “But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen” (v. 18 NASB).

A true concept of the kingdom involves the total message of the Bible. There is nothing simple in that. Consider the King, the kingdom, and the nature of the King’s rule:

1. The King is promised in the Old Testament. The Gospels and the Acts of the Apostles unveil His birth, resurrection, and death.

2. The kingdom is the object of the covenants of time. Soteriologically, the covenant with Abraham was not exclusively for the Jews (Rom. 4:16, 17; Gal. 3:8, 29). The patriarchs died in faith, not having received the promises (Heb. 9:8, 9; 11:13-40). Resurrection from the dead was necessary for those who had died in order that they might inherit the land (Acts 26:6-8). The Mosaic covenant was an outgrowth of the Abrahamic covenant (Ex. 19). It intensified the awareness of sin by leading the people to self-despair. This created a longing for a Deliverer, a preparation for the fulfillment of the Abrahamic covenant. The Davidic covenant foretells who will sit on the throne in the kingdom (II Sam. 7; Luke 1:30-33; Heb. 1:5; Acts 2:14-36). The new covenant does not mean that it is something completely new from what preceded it (Jer. 31:31; Heb. 8:8). The word “new” has led many astray concerning the Biblical view of eschatology. They have been led to believe that it is something entirely new. The Greek word for “new” is kainos in Hebrews 8:8 and II Peter 3:13. The word kainos means new not related to time but to those who will experience the blessings of the new covenant. The word neos is new in respect of time.

3. The nature of the King’s rule in His kingdom will be different from both Christ’s control of the assembly as her Head and His sovereign providential rule over the universe. If Christ were presently reigning in His kingdom, all the peoples of the world would recognize His reign. Visibility is not true in either His Headship in the assembly or His sovereign rule in providence.

Confusion over the three aspects of rule leads to serious consequences: (1) It makes the present period the kingdom. (2) It has the imperfect assembly performing functions that only the perfected assembly can perform. (3) It dissolves the Divinely covenanted purpose in the nation of Israel. (4) It makes the present age of the assembly the final period of historical redemption. (5) It seats mortal, sinful, and fallible men on the throne in the kingdom with the risen and glorified Lord. This is confusion confounded.

The assembly is presented in her relation to the future kingdom in Matthew 16. Therefore, no keys are given to the assembly Christ is continuing to build (Matt. 18:15-20). The keys are associated with the kingdom and not with the assembly. Is there not something strange about the keys being in imperfect hands? Furthermore, equal authority on earth and in heaven should reveal something to Christians. Perfect identity between human and Divine judgment and authority is impossible in imperfect Christians. (See Phil. 3:12-14; I John 1:8-2:1.) Such authority and judgment are future (Matt. 16:19; I Cor. 6:2, 3). Identifying the kingdom with the assembly on earth is serious. Christ is building the assembly, not with keys in the hands of imperfect men. The assembly is in the process of being built, and only when she has been completed will the kingdom come with Christ’s appearing (II Tim. 4:1).

Distinction between the assembly and the kingdom are evident:

1. The assembly is present (Matt. 16:18). The kingdom is future (II Tim. 4:1).

2. Christians are subjects of the assembly (Acts 2:41). They are heirs of the kingdom (James 2:5).

3. Christians are in the assembly, which is Christ’s body (Eph. 1:22, 23). They are not yet in the kingdom, but they are called into a realm that includes the kingdom and glory (I Thess. 2:12).

4. The kingdom will not come until the assembly is completed and perfected (Eph. 5:25-27).

5. Flesh and blood are in the assembly now, but flesh and blood cannot inherit the kingdom (I Cor. 15:50).

6. The hope of the saints is the reign of Christ in the kingdom, not in the assembly (I Cor. 4:8; II Tim. 4:1).

7. The assembly is being built on the foundation of Christ, a process that is taking place between the first and second advents of Christ (Eph. 2:20-22; Acts 15:14). The kingdom will become a reality at Christ’s second advent (II Tim. 4:1; Acts 15:16).

8. The assembly includes only redeemed people, but the kingdom will include both the heavenly unredeemed angels and earthly redeemed people (Rev. 19:1-10).

9. Christ is Head of the assembly (Col. 1:18). He will be King of the kingdom (I Tim. 6:15).

10. The kingdom will not come until the assembly (Christ’s bride) is complete because Christ is the Savior of the body (Eph. 5:23-27). The kingdom is not given to those who are saved one by one, but when they are gathered together as a whole (II Thess. 2:1, 5-10; Rom. 8:23).