What Is The Kingdom?--Part 3

It is a sad fact that many religionists and some Christians have assigned to themselves what belongs to a future age—the kingdom. Christians have the earnest of the Spirit. Subsequent to his reference to their election before the foundation of the world, Paul told the Ephesians that they were predestined to adoption as sons, redeemed by Christ’s blood, and all of that with a view to the fullness of the times (Eph. 1:4-9). All of this was “with a view to an administration suitable to the fulness of the times, that is, the summing up of all things in Christ, things in the heavens and things upon the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ should be to the praise of His glory” (Eph. 1:10-12 NASB). What a blessing! We have come all the way from being chosen in Christ before the foundation of the world to hope in Christ in time that will be consummated in eternity.

Hope is based on the past, present, and future. It is based on the past, because its foundation is in the eternal covenant of God’s grace (Heb. 13:20, 21). In Titus 2:11-15, Paul made a theological statement to support the practical exhortations given in Titus 2:1-10. If Titus should despair of the creation character, he should remember his own past experience. This is a great lesson for Christians in every age. Abraham believed in hope (Rom. 4:18), and so does his spiritual seed (Rom. 8:24, 25). Paul said, “…hope that is seen is not hope; for why does one also hope for what he sees?” (Rom. 8:24 NASB).

Hope is based on the present, because this hope is confirmed by Jesus Christ. From our point of view, there was a time when we were without hope, before we were regenerated. Paul said, “Therefore remember, that formerly you, the Gentiles in the flesh, who are called Uncircumcision by the so-called Circumcision, which is performed in the flesh by human hands—remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity” (Eph. 2:11-16 NASB).

Hope is based on the future, because the eye of faith must look to the kingdom for its realization. Christ is called “our hope.” Paul addressed his first letter to Timothy by saying, “PAUL, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope” (I Tim. 1:1 NASB). The first advent of Christ brought saving grace, and the second advent perfects it. The first advent brought the earnest of redemption in humiliation, and the second advent completes it in glory.

Hope is both entertained and expressed in the absence of the Redeemer. In Romans 8:24, Paul said, “For in hope we have been saved, but hope that is seen is not hope; for why does one also hope for what he sees?” (NASB). The apostle also said, in his first letter to the Thessalonians, “…knowing, brethren beloved by God, His choice of you; …how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come” (I Thess. 1:4, 9, 10 NASB).

We should be able to give a defense for our hope. “But sanctify [set apart] Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (I Peter 3:15 NASB). Your defense should consist of the following: (1) an active faith that grows (II Thess. 1:3a), (2) a self-sacrificing love (II Thess. 1:3b), and (3) a patient endurance (II Thess. 1:4, 5). This defense is not a negative, passive acquiescence to a question that might be asked. Hope is something that is tremendous. Paul said, “Knowing brethren beloved by God, His choice of you…and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven” (I Thess. 1:4, 9, 10 NASB). Always be ready to give a defense of what God has done for you.

Christianity is essentially a life of hope, because it is founded on the living hope. “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time” (I Pet. 1:3-5 NASB).

The church (assembly) of Matthew 16:18 is not the kingdom of verse 19. Kingdom can never be a synonym for church (assembly). The Greek word for church (assembly) is ekklesia which comes from ek, a preposition meaning out or out from, and kaleo, which means to call or summon. When you join the two you have a compound verb ekkaleo, and the noun ekklesia is derived from the compound verb. What kind of assembly was it for which Christ died—universal or local? If He died for the local, He died for some who were reprobates, such as Judas and Simon Magus. If He died for the reprobates, He died in vain. If He died in vain, what assurance do we have that God will finish what He started? Paul said, “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus” (Phil. 1:6 NASB). Every person given by the Father to the Son will be given the glory that the Father gave to the Son to give to the elect (John 17:2, 6, 9, 11, 12, 14, 22, 24).

The assembly is present because Christ is building her. Christ said, “I will build (oikodomeso, progressive future active indicative first person singular of oikodomeo, to build) My church [assembly]” (Matt. 16:18). The assembly is not the kingdom, but we do have the relation of the assembly to the kingdom. The most common interpretation either read or heard today is that the church (assembly) of verse 18 is the kingdom of verse 19. The natural conclusion of such argument would be that the keys are for the church/kingdom. The following are some quotes on this passage by different scholars—

1. Albert Barnes: “The kingdom of heaven here means, doubtless, the church on earth…” (Matthew and Mark—page 71).

2. W. A. Criswell: “The church, inspired and God-breathed, carries the keys…The keys represent the purpose of administration” (Matthew—page 101).

3. Tony Evans: “God gave the church so much power that what she does on earth is approved by God in heaven” (Television statement; Graduate of Dallas Theological Seminary).

4. Walvoord & Zuck: “A key was a sign of authority, for a trusted steward kept the keys of his master’s possessions and dispensed them accordingly…Peter was told he would possess the keys and be able to bind and loose people. Peter was to implement as he received instruction from heaven, for the binding and loosing occurred there first” (The Bible Knowledge Commentary—page 58).

5. William Hendriksen: “The expression ‘my church’ refers, of course, to the church universal, here especially to the entire ‘body of Christ’ or ‘sum-total’ of all believers in its New Testament manifestation, wherever it is truly represented on earth…. The one who has the keys of the Kingdom of heaven determines who should be admitted and who must be refused admission” (Matthew—pages 648, 649).

Distinction between the assembly and the kingdom must be made in order to handle the Scriptures correctly. The Puritans in general made no distinction between Israel and the assembly. God’s choice of Israel was national. Within national Israel, God had a remnant according to the election of grace. (Study Deut. 7; Rom. 9:1-8; 11:1-8.) Before Christ turned from the Jews, the chosen to receive grace and be a part of the assembly were called out from national Israel. This means the Christian community in the midst of national Israel must not be confused with the synagogue, the Jewish community. In the transitional period, it is interesting to note that the Greek word for synagogue is used in referring to a Christian assembly in James 2:2, II Thessalonians 2:1 and Hebrews 10:25. Therefore, the assembly is not like wheat growing up together with tares. However, the assembly consists of those who have been called out of the world of tares, and she is to be separated from the tares. Therefore, the early assembly was growing in a twofold way: (1) numerically and (2) doctrinally.

Christ exposed the pharisaism of the Jews at the close of His public ministry. “O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Behold, your house is being left to you desolate! For I say to you, from now on you shall not see me until you say, BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!” (Matt. 23:37-39 NASB). Jesus Christ came at His first advent to start building a habitation for God. This habitation is the assembly of the living Christ who is the pillar and foundation of the truth which will accomplish its mission.

The subject of the keys has been one of great debate. However, since language means something, the keys are associated with the kingdom and not with the assembly. Furthermore, the equal authority on earth and in heaven should say something to us. The Record of all records says, “I will give you the keys of the kingdom of heaven; and whatever you shall bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven” (Matt. 16:19 NASB Update).

The idea of a present kingdom and authority exercised by men on earth is not too far from Roman Catholic teaching. The equal authority in heaven and on earth means there is perfect identity between human and Divine authority and judgment. However, perfect identity between human and Divine authority and judgment is impossible in imperfect Christians. (Study carefully Romans 7, 8, 12-15; Philippians 3:12-14; I John 1:5-2:2.)

At this point of our study, it is imperative to take a close look at the Model Prayer (not the Lord’s Prayer of John 17) of Matthew 6:5-15. There are three petitions in this prayer that must be recognized: (1) the revelation of the Father’s character and attributes, (2) the kingdom’s association with the Son of God, and (3) the will of God being done on earth as well as heaven when the Holy Spirit is poured out on the assembly Christ is building.

“Thy kingdom come” is a prayer that one distinctive kingdom shall come, not two or more, not that one may be within another, or not that one may come in different stages. “Thy kingdom come” cannot be prayed by one who is already in the kingdom, because the language points to the future. The kingdom is distinctively eschatological. Apart from the prophecies of the Old Testament, there would not have been any need for this petition: “Pray…Thy kingdom come. Thy will be done, On earth as it is in heaven” (Matt. 6:9-10 NASB). The disciples would not have been taught the mysteries of the kingdom. The kingdom is the Father’s to give, not ours to help bring into existence. It will come when Jesus Christ comes as King of kings and Lord of lords—the appearing of Christ and His kingdom (II Tim. 4:1). If the kingdom is already here, Paul’s statement on hope is unwarranted. “For in hope we have been saved, but hope that is seen is not hope; for why does one also hope for what he sees?” (Rom. 8:24 NASB).