The Kingdom Of God (Contd.)

by John Drain, of Derby | Category: The Kingdom Of God (Contd.) | Apr 1977

A matter of particular importance to which we now refer emerges from words spoken by our beloved Lord to the teacher of Israel, Nicodemus. To that instructed, religious leader the Lord Jesus said, "Except a man be born anew, he cannot see the kingdom of God... except a man be born of water and the Spirit, he cannot enter into the kingdom of God" (John 3:3,5). Before a natural man can either see or enter into the kingdom of God he must experience the radical spiritual change which is identified as being born anew or again, born of the Spirit. In this experience the word of God, the word of the gospel, has a part, and the believer is "begotten again, not of corruptible seed, but of incorruptible; through the word of God, which liveth and abideth" (1 Pet. 1:23). The necessity of this radical spiritual change is implied in Paul's words, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God" (1 Cor. 15:50). Scripture does not say that the new birth automatically places a believing sinner in the kingdom of God. The Lord's words teach clearly that there must be regeneration before a person can enter that kingdom. Some truly born again persons may never see the truth of the kingdom of God. Some may see the truth but never enter.

Being born again is an individual and personal matter. It may take place in circumstances which preclude anyone knowing about it except God and the believing sinner. It brings with it marvellous unconditional blessings. The believer in Christ is blessed "with every spiritual blessing in the heavenly places in Christ" (Eph. 1:3). He becomes by new birth a child of God, is by Christ baptized in the Holy Spirit into the one Body the Church which is Christ's Body, is indwelt by the Spirit of God who makes the mortal body of the blood-purchased believer "temple of the Holy Spirit" (1 Cor. 6:19,20). The believer in Christ has been delivered by God "out of the power of darkness, and translated into the kingdom of the Son of His love" (Col. 1:13). These are some of the unconditional, inalienable blessings which divine grace gives to the person who accepts Christ as his Saviour. But the "kingdom of the Son of His love" should be distinguished from the kingdom of God. More than the new birth is required to be in the kingdom of God because it is not a sphere of unconditional blessing. We saw that the redeemed and baptized children of Israel

became God's kingdom on the grounds of pledged obedience to the Lord. On these conditions the covenant was ratified and became binding. Moses, the mediator, sprinkled on the book of the covenant and on all the people the blood of the covenant sacrifices, "Saying, This is the blood of the covenant which God commanded to you-ward" (Heb. 9:20). To be in the kingdom of God in this dispensation involves subjection to the revealed will of God and obedience to the lordship of Christ. His commandments are binding. We live in a day when many people insist on what they call their rights, but the same persons repudiate their responsibilities. In the kingdom of God there are glorious privileges but there are also obligations. Let us not separate rights and responsibilities.

Pursuing this matter of the conditional character of God's kingdom we would draw attention to what is recorded in Acts 14. After being viciously attacked at Lystra Paul decided that he and Barnabas should go to Derbe and then return to Lystra, Iconium and Antioch. The main objective in this return visit is seen in the words, "Confirming the souls of the disciples, exhorting them to continue in the Faith, and that through many tribulations we must enter into the kingdom of God" (Acts 14:22). That the kingdom of God was in existence at the time of the visit of Paul and Barnabas is self-evident in these words. That the kingdom of God is not the Church, the Body is also evident because in no way is it through tribulations that we enter the Church, the Body. In this dispensation those who constitute the kingdom of God constitute the house of God. The phraseology in Acts 14:22 reminds us of what the writer to the Hebrews said about those who were in the house of God, the place of His rest, "Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience" (Heb. 4:11). Diligence on our part is not necessary to entrance into the Church, the Body. But because the kingdom of God and the house of God are spheres of conditional experience those who are brought into them must unrelaxingly maintain in their attitudes and actions the conditions of entrance imposed by the authority of God. For some this may mean many tribulations. For all it will demand some degree of suffering.

Writing to the Corinthians Paul said, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived:

neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God" (1 Cor. 6:9,10). The Corinthians had washed themselves from these habits of their former life, but the message was plain that there could be lapse which would lead to disinheritance of the kingdom of God. To the Ephesians the apostle wrote, "This ye know of a surety, that no fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God" (Eph. 5:5). Forfeiture of place and privilege in the conditional realm of the kingdom of God could not possibly involve losing one's place in the unconditional sphere of the Church, the Body.

We have previously stated that in this dispensation those who are God's spiritual house are also His kingdom. When John was writing the Revelation of Jesus Christ which was given to him he opened with the words, "John to the seven churches which are in Asia... and He made us to be a kingdom, to be priests unto His God and Father... I John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus..." (Rev. 1:4,6,9). We understand that the kingdom here is the kingdom of God and that those who were identified as being in the kingdom were the seven churches. Those who comprised the churches of God comprised the kingdom of God, and each church was the local expression of the kingdom. Each church was not the kingdom. In Corinth there was "the church of God in Corinth". There was only one church, the church of God. The church in Corinth was also "Fellowship of His (God's) Son, Jesus Christ our Lord" (1 Cor. 1:9), "temple of God" (1 Cor. 3:16,17). The church in Corinth was not the Fellowship or the temple (neither noun here has the definite article in the Greek). It was in Corinth the local representation of the Fellowship and of the Temple. What was true of the larger thing as to constitution, privileges and responsibilities was true of the local church. Similarly the church of God in Corinth was kingdom of God in character and the local expression of it in particular. It is essential that the kingdom of God be an identifiable company of persons. Otherwise it would be impossible to give effect to the law of the kingdom because it would not be known who were in the kingdom and who were not.

Reverting to the sixth of our propositions we ask attention to the words in Romans 14. The saints in the church of God in Rome had been drawn from many and varied backgrounds of upbringing and habits. When they were brought together in corporate testimony for God it was inevitable that there arose many problems of adjustment and fellowship. There was, indeed, the danger of the work of God being overthrown by trivial things. The apostle was led to remind the saints of important principles relating to the kingdom of God. Negatively, the kingdom of God is not eating and drinking. Material and physical things do not have prominence in God's kingdom today. In this respect it stands in obvious contrast with the kingdoms of men, in which human philosophy has thrown such heavy

emphasis on materialism. Positively, the kingdom of God is "righteousness and peace and joy in the Holy Spirit". Where the kingdom of God has true expression these things will be in evidence. The kingdom of God demonstrates the reality of righteousness, peace and joy. We observe also that the kingdom of God is a place of service. There are various kinds of service to be rendered but we draw attention to the words, "He that herein serveth Christ". Christ is served in the kingdom of God. It is there that His lordship can find full response from His privileged bondservants. And He is worthy of the highest and best.

We note also the relationship of the Holy Spirit to the kingdom of God. It is His power that makes righteousness, peace and joy realities and not mere ideals. This is a spiritual kingdom in which the divine Spirit is the dominating power and influence. Always there is need for more of the Spirit's work, and for deeper and more intense spiritual exercise in the hearts of the subjects of the kingdom.

The Scriptures indicate that this earth will yet see glorious expression of the kingdom of God as future purposes of God unfold for fulfilment. Our hearts are stirred by joyful expectation of the coming display of divine authority and privilege. But what about the amazing possibilities of the present? Should not children of God investigate with spiritual diligence and unbiased minds the teaching of God's word concerning the present expression of the kingdom of God? And ought not those who are in that kingdom to be more aware of its privileges and responsibilities? Our hearts should be profoundly grateful for God's grace to us, and with genuine humility and meekness our grateful hearts should be constantly searched and challenged by the enquiry, Am I in God's sight and for the sake of my beloved Lord a fellow-worker unto the kingdom of God?

John Drain, of Derby | Apr 1977
The Kingdom Of God (Contd.)