KINGDOM TRUTH......WITH AN EXPOSE' OF KINGDOM FALLACIES

The Lord's disciples misunderstood His teaching regarding the kingdom despite His patient coaching (Matt. 20:20-f; Acts 1:6-8). It was only after the Holy Spirit and "all truth" was given (Jo. 16:12-f), that they recognized the true nature of the kingdom, and penned a record we can understand. The whole picture also shows us why they could not understand. Kingdom prophecies were couched in Jewish historical terms, interwoven in their national life. They were prejudiced by popular misconceptions which their nation had drawn from prophets of old.

Isaiah had said, "Except Jehovah of hosts had left unto us a very small remnant, we should have been as Sodom...Gomorrah"---i.e., utterly destroyed. Israel lost her civil sovereignty, but God promised another King on David's throne (Isa. 9:6-7). Israel was scattered, but god promised a remnant (not the whole) would return "unto God" (10:20-23). Israel suffered bondage, but "the Lord will set his hand again the second time to recover the remnant (11:10-16). Isaiah further says the He who would restore the preserved of Israel would also be "for a light to the Gentiles (49:5f). There is little excuse for today's student to continue the prejudice and blindness of 1st. century Judaism. Paul reviewed Jewish history (Acts 13:14-f) and said Jesus Christ fulfilled the promise (vs. 23), was resurrected to be "the sure mercies of David" (v. 32-34), and further states that the deliverance is from sin (vs. 38).

Peter had understood this clearly on Pentecost following the resurrection. He cited prophecies that Christ would be raised to sit on David's throne. He then testified that Jesus was resurrected, and concluded "Therefore being by the right hand of God exalted..." He commanded believers to "repent and be baptized...in the name of Jesus Christ (Acts 2:30-39). Paul said the Colossians had been "translated into the kingdom of His dear Son," receiving the forgiveness of sins (Col. 1:12-14).

Kingdom teaching is not the only facet of Christianity expressed in "Jewish" terminology, but whose literal and physical aspects have given way to spiritual application. The Jews had a priesthood, of the tribe of Levi, who served at the altar. In Isa. 66:18-f. not only shall "all nations" be gathered, but "of them also will I take for priests and for Levites." No Gentile is literally a "Levite," but Christians are "a holy," and "a royal priesthood" (1 Pet. 2:5,9). They are both holy and royal for Christ is "high priest after the order of Melchisedec" (Heb. 7:17), who was both King and Priest (7:1-3). The Jews were a "holy nation" "peculiar people" (Ex. 19:5-6; Deut. 7:6-f), and so are Christians (1 Pet. 2:9-10). No wonder they are called "Abraham's seed" and "Israel of God" (Gal. 3:29; 6:16). The literal was a type or shadow of the spiritual (Heb. 10:1-f).

"Kingdom" is but one of many figures for describing the relation of saints to God through Christ. We are children in His family, laborers in His vineyard, sheep in His flock, members of His body, etc. The kingdom figure emphasizes the rule of Christ, and our submission to His authority.

Kingdom fallacies generally fall into three categories: Nationalistic, Materialistic, and Futuristic error. It is not unusual to find two, or all three of these errors combined into a single concept---in fact the first and second are kissin' cousins.

The Jews were chosen for a specific purpose, i.e.., to be the fleshly ancestry of Christ (Rom. 9:4-11; Heb. 2:16). The promise to Abraham, basis for the Hebrew race, contained also: "in thy seed shall all nations be blessed (Gen. 12:1-3; Gal. 3:8,16). The "breaking off" of unbelieving Jews, and the grafting in of believing Gentiles (in the two-trees illustration of Rom. 11:16-24) shows the loss of nationalistic or racial significance to "Abraham's seed." If today's Jews succeed or fail in their national aspirations, it is upon the same basis as all other nations.

Jesus said (Jo. 18:36-f), "My kingdom is not of this world." When Pilate asked, "Art thou a King?" Jesus replied, "Thou sayest that I am a King"---which is an affirmative. He continues: "I for this have been born and for this I have come into the world." Remember, he is answering Pilate's question! He further describes the nature of His kingdom by then saying, "that (in order that) I might witness to the truth; everyone that is of the truth heareth my voice." He rules in the hearts of those who will heed and trust Him.

We must do God's will in order to enter the kingdom (Matt. 7:21-23). The better we understand His teaching the closer we are to the kingdom (Mk. 12:28-34)---a fact that must point to the nature of the kingdom rather than to the "day" of establishment. Only the humble (Lk. 18:17), those born of water and Spirit (Jo. 3:3-5), can see (appreciate) and enter into it. The kingdom "cometh not with observation" but was "within" or "among" those to whom Jesus revealed himself, as he prepared them for his "rule" (Lk. 17:20-21). It is a spiritual relation!!

And the whole argument of Acts 2: points to its establishment. The law of the Lord, signaled by the coming of the Holy Spirit, went forth from Jerusalem in "the last days" (Isa. 2:1-3; Joel 2:28-32), and Peter declared "this is that..." (Acts 2:16-f).

Christ's kingdom was to be in the lifetime of a 1st. century generation (Mk. 9:1; Matt. 16:28). It was to "come with power" and that came with the Holy Spirit (Acts 1:8; 2:1-f). First Century Christians were in it, as Paul clearly teaches (Col. 1:12-13).

Zechariah 6:12-13 prophesied that Christ would be "priest upon his throne." But Jewish priests were of Levi, while kings were of Judah. The problem is resolved when we remember Christ would be High Priest "after the order of Melchisedec" who was both priest and king (Heb. 7:1-f). We are lost without Christ as our High Priest (7:23-25), but it is most inconsistent to claim Him as our Priest and not recognize Him as our King. In truth, He is NOW both our Priest and our King; His kingdom is NOW established and is operative; it is a spiritual and not a materialistic kingdom; and it is for who-so-ever-will. Amen!

Robert F. Turner

Plain Talk, vol. 15, no. 10, December, 1978