What Is The Kingdom?--Part 2

“I also say to you that you are Peter, and upon this rock I will build My church [assembly]; and the gates of Hades will not overpower it. I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven” (Matt. 16:18-19 NASB Update).

Many formal statements have been made concerning the kingdom, but there is only one true definition. There is little agreement among theologians concerning the subject, but that does not discourage the diligent student of Scripture. No person can handle the Scriptures properly without the correct concept of the kingdom. The kingdom is not only the great theme of prophecy, it is also the object of the covenants. Therefore, the new covenant, operating in this age, is calling the elect of God the heirs of the kingdom. That makes the assembly of Matthew 16:18 the preparatory stage for the coming kingdom.

When all dreams of a utopia, preached by fallible men, are swept away by harsh reality, Biblical data concerning the kingdom will become the highest consideration of every born-again person. Just as the perfection of Christ’s human nature cannot be denied by Christians, the perfection of Christ’s work, which finds its completion in the kingdom, cannot be refuted. Therefore, the past and present are preparatory stages for the coming kingdom of Christ. One should be able to see and understand the verses we are now investigating. Christ said, “And I am also saying to you, you are Peter [Petros, masculine], and upon this rock [petra, feminine] I shall continue to build [progressive future active indicative of oikodomeo] My assembly [feminine]; and the gates of Hades shall not overpower [future active indicative] her [feminine]. I shall give [future active indicative of didomi] to you the keys of the kingdom of the heavens; and whatever you may bind [aorist active subjunctive of deo] on the earth shall have already been bound [perfect passive participle of deo] in the heavens, and whatever you may loose [aorist active subjunctive of luo] on the earth shall have already been loosed [perfect passive participle of luo] in the heavens” (Matt. 16:18, 19—translation from the Greek). It is heretical to say either “We control heaven and bind hell” or “It is up to us, not up to God.” The Biblical fact is that everything starts with the sovereign God in heaven and is accomplished on earth. A television evangelist closed his sermon recently by saying, “I will never forget the day ‘I invited’ Jesus into my heart, and I have never been the same since.” Tears came to my eyes, not because I could relate with him, but because he does not understand the principle of Matthew 16:19. Everything begins with God’s eternal purpose, not with us. Can a person choose to love God when at the same time he loves sin? In John 5:40, Christ said, “You are unwilling to come to Me, that you may have life” (NASB). That shows the depth of the depravity of man. In John 6:44, Christ said, “No one can come to Me, unless the Father who sent Me draws him” (NASB). Apart from God, the sinner cannot come to Christ (John 6:44), cannot see the kingdom (John 3:3), cannot enter the kingdom (John 3:5), cannot hear God’s words (John 8:43, 47), cannot cease from sin (II Pet. 2:14), and cannot understand spiritual things (I Cor. 2:14).

The parable of Luke 19:11-27 was given to correct the belief that some thought the kingdom would be set up immediately: “And while they were listening to these things, He went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately. He said therefore, A certain nobleman went to a distant country to receive a kingdom for himself, and then return. And he called ten of his slaves and gave them ten minas, and said to them, Do business with this until I come back. But his citizens hated him, and sent a delegation after him, saying, We do not want this man to reign over us. And it came about that when he returned, after receiving the kingdom, he ordered that these slaves, to whom he had given the money, be called to him in order that he might know what business they had done. And the first appeared, saying, Master, your mina has made ten minas more. And he said to him, Well done, good slave, because you have been faithful in a very little thing, be in authority over ten cities. And the second came, saying, Your mina, master, has made five minas. And he said to him also, And you are to be over five cities. And another came saying, Master, behold your mina, which I kept put away in a handkerchief; for I was afraid of you, because you are an exacting man; you take up what you did not lay down, and reap what you did not sow. He said to him, By your own words I will judge you, you worthless slave. Did you know that I am an exacting man, taking up what I did not lay down, and reaping what I did not sow? Then why did you not put the money in the bank, and having come, I would have collected it with interest? And he said to the bystanders, Take the mina away from him, and give it to the one who has the ten minas. And they said to him, Master, he has ten minas already. I tell you, that to everyone who has shall more be given, but from the one who does not have, even what he does have shall be taken away. But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence” (NASB). The parable of the kingdom is added to Christ’s message as to how He had come to seek and save that which was lost (Luke 19:1-10). Among the figurative forms of scriptural speech the parable has a notable preeminence. Parables are especially worthy of our study, since they were the chosen methods by which Christ set forth many revelations of His kingdom. The word “parable” comes from the Greek noun parabole, which means a comparing, comparing of one thing with another, likeness, or similitude. The verb paraballo, which means to throw or place by the side of, carries the idea of placing one thing by the side of another for the purpose of comparison. Outside the Gospels, the noun parabole is used only in Hebrews 9:9 and 11:19. The verb paraballo is used only in Mark 4:30 and Acts 20:15.

The general design of parables is to set forth great truths in attractive and important forms. This is true not only with such a great subject as the kingdom, but also of reproofs, rebukes, and warnings. (See Matt. 21:45; Luke 20:19; Mark 12:12.) Furthermore, parables have a twofold purpose: (1) to reveal and (2) to conceal. “And He [Christ] answered and said to them [the great multitudes], To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted” (Matt. 13:11 NASB). “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). “No man has seen God at any time; the only begotten God [Jesus Christ], who is in the bosom of the Father, He has explained Him” (John 1:18 NASB).

Only one kingdom is presented as existing under the reign of Jesus Christ. Substitute such expressions as “God’s reign in the heart,” “the body of believers,” etc. for kingdom and see how ridiculous it is. There may be mysteries of the kingdom, while the kingdom itself may be known. The meaning of the kingdom was not a mystery to the disciples. There are many mysteries—something unknown. The mystery presented in Matthew 13 does not refer to the nature of the kingdom, but to the manner of its establishment, the means employed, the preparation for it, and the time of its establishment. Since the disciples were to be stewards of the mysteries of God under the teaching of Christ, it was necessary for them to know first of all what the kingdom itself was in their understanding. Paul said, “Let a man regard us in this manner, as servants of Christ, and stewards of the mysteries of God” (I Cor. 4:1 NASB).

Parables must not be made the first source of doctrine (teaching). Parables may be the outer ornamental covering, but not the main texture of proof. It is from the literal to the figurative, from the clearer to the obscure that has ever been recognized as the law of Scripture interpretation. This can be understood better by saying we often think of the Levitical sacrifices as providing the pattern for the sacrifice of Christ. This is not improper, but it does not give the correct perspective. The Levitical sacrifices were patterns of the things in heaven (Heb. 9:23). We must never forget that all that is of God has come from God. Therefore, the necessity of bloodshedding in the Levitical system was caused by the necessity in the higher realm. (See Heb. 1:1-3; 2:9-18; 9:9-14; 9:22-28.) This amplifies what has been said about Matthew 16:19 (also repeated in Matt. 18:18).

The student of spiritual things is requested to ponder parables. Mark said, “And with many such parables He [Christ] was speaking the word to them [disciples] as they were able to hear it; and He did not speak to them without a parable; but He was explaining everything privately to His own disciples” (Mark 4:33, 34 NASB). The kingdom is one thing, and the mysteries pertaining to it are quite another. Neither covenant nor prophecy presents us a hidden kingdom. The apostles knew nothing of “a kingdom mystery.” The mystery of godliness (I Tim. 3:16) is known to believers, but there were some things about it that were unknown. For example, Luke records what the risen Christ said to the disciples in Acts 1:1-8. The kingdom was known to the disciples (Acts 1:3), but there were some things about it that were unknown.

The Acts of the Apostles is a record of events in a period of history which is transitional in certain important respects. How can there be a complete account of a Person’s work while He lives? Therefore, Acts is a record of events in a period of history which is transitional. While every portion of Scripture is “profitable for teaching” (II Tim. 3:16 NASB), we shall find in Acts some events which are unique in their appointed time and place. They were never designed to serve as a permanent norm for the assembly of the present age. For example, the “day of Pentecost” has not been duplicated with all its apostolic powers.

Christ’s post-resurrection ministry lasted forty days. Luke said, “THE first account I composed, Theophilus, about all that Jesus began to do and teach, until the day when He was taken up, after He had by the Holy Spirit given orders to the apostles whom He had chosen. To these He also presented Himself alive, after His suffering, by many convicting proofs, appearing to them over a period of forty days, and speaking of the things concerning the kingdom of God” (Acts 1:1-3 NASB). It is fitting that the “book of facts” (Luke) should be followed by the “book of Acts.” True believers prove their faith by their works (James 2).

The disciples could not harmonize Calvary and Christ’s resurrection with their hopes of the kingdom. That is why they asked, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6 NASB). There was one point upon which the apostles lacked information. It concerned the “time” of the kingdom’s restoration. This restoration of the kingdom could be nothing else but the theocratic kingdom of Old Testament history. The theocratic kingdom, from the view point of the Jews, was the kingdom that ended at the Babylonian captivity and was an organized government on earth in which the nation of Israel held the central and sovereign place under God. There was no rebuke or correction for their assumption.

Although Pentecost was an earnest of the coming kingdom, Jesus Christ is not, at this time, on earth ruling as King on David’s throne. The Jews did not deny Christ’s miracles (Matt. 21:12-17), but they argued that the source of His power was Beelzebul (Matt. 12:22-29). In answer to the problem present in the Jewish mind, how a crucified man could be the Messianic King of Israel, Peter used the resurrection of Christ to show His right to the throne of David. Both the death and resurrection had been seen by David (Ps. 16:8-11). To a second problem in the Jewish mind—If Christ is the Messiah, why is He not ruling on David’s throne?—Peter replied by referring to Psalm 110:1. “THE LORD said to my Lord, Sit at My right hand, Until I make Thine enemies a footstool for Thy feet” (Acts 2:34, 35 NASB). That has not yet been accomplished. The final problem that Peter had to face was the Jewish worship in the temple. Note the Christians in Acts 2:46—“And day by day continuing with one mind in the temple…” (NASB). They needed instruction because, according to Old Testament prophecy, all worship must be centered in the future kingdom (Is. 40; 56:7; Ezek. 47, 48; Micah 4:1-4; Acts 4:34-5:4). To the saved Jews at Pentecost, the Grand Jubilee of all the centuries seemed at hand. (Study Lev. 25.) Furthermore, these new converts to Christianity must have been encouraged in their expectation by the wonders and signs performed by the apostles (Acts 2:43). To the uninformed converts, what they were witnessing were signs of the kingdom. The elect, however, were instructed; and their instruction found permanent lodgment.

Peter continued to preach to the Jews. He began with a great public miracle, and the Jews admitted that a notable miracle had been done. Like the gift of languages (not tongues) at Pentecost, the miracle provided an audience for a Divine proclamation to the people of Israel. Scripture says, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Rom. 1:16 NASB). In Acts 2, we have a definition of the kingdom. As to result, it will bring the restitution of all things. As to time, it shall come when God shall send Jesus Christ back from His present session in Heaven. Its acceptance will be by the repentance and conversion of the remnant of Jews and a multitude of non-Jews from every nation (Rev. 7).

The great miracles of Acts were a foretaste of the kingdom to come. The miracles of this age are not great exhibitions of Divine power—“signs” and “wonders” to compel belief. The Jews seek after signs; Greeks, wisdom. When miracles take place during the present era of the church, they are veiled by the providential devices of God, thus permitting the willful skeptic to attribute the miracle to causes which are secondary. These secondary causes often make it difficult for the believer to prove its supernatural character. Trying to explain the unexplainable, religionists make fools of themselves; but they deceive many by their religiosity.