The Kingdom of Heaven.
THE Old Testament has references to the everlasting Kingdom that
will exist after the end of the world, but there are also many
prophecies of a coming Kingdom in which the Messiah will reign
over the earth. There is also reference to a new covenant. Both
of these suggest allegiance and service. Kingdom suggests that we
accept Jesus as Lord and are loyal to him as our Sovereign, while
Covenant implies that we fulfil the condition under which God
promises to bless us. A Kingdom and a Covenant can mean nothing
less than that.
During the ministry of John the Baptist and of Christ it was
proclaimed that the Kingdom of heaven is at hand. Christ gave the
keys to Peter, and Peter, acting on the authority given him,
opened the Kingdom on Pentecost. Christ having entered within the
vail, into the presence of God, with an infinite and ever
enduring sacrifice, he was then enthroned at the Father's right
hand. Like Melchisedek he became both priest and king. He is King
of Salem and priest of the most high God.
There is no Scripture to show that Christ will come and reign in
person on earth. That smacks of going back to Judaism. Christ
from his throne in heaven now rules over his kingdom on earth,
which was established at Pentecost, and he will reign until at
the end of the world he comes to judge and reward.
Revelation 20 tells of a thousand-year period in the reign of
Christ when some of the saints and martyrs will be associated
with Christ in his reign. The reign of Christ itself is not
discussed in the passage, but that of those who had been
persecuted and who, under Christ, had an influence over the
hearts and lives of the people of God. Reformers and martyrs can
live in the hearts of men. It is not revealed when in Christ's
reign the thousand years will begin or how long after the
thousand years Christ will continue on his throne in Heaven.
These questions and the mistaken idea that there will be a reign
in person on earth, are unprofitable fields of fanciful
speculation which fascinate many and blind them to the simple
truth. No person should be deceived by a profound and superior
manner.
The Mosaic Law having been annulled and the middle wall of
partition between Jew and Gentile having been taken away, Peter
on the day of Pentecost opened the world-wide kingdom. Being
guided by the Holy Spirit, Peter would do all things in keeping
with the Lord's instructions and his great commission. Jesus said
that 'except a man be born of water and of the Spirit he cannot
enter into the Kingdom of God.' He taught the same in different
words when he said, 'he that believeth and is baptised shall be
saved.' He also said that 'repentance and remission of sins
should be preached in his Name, among all nations, beginning at
Jerusalem.' These plain statements, in spite of the attempts to
undermine them have never been reasonably explained away. We will
try to find from Acts 2 how Peter at the opening of the Kingdom
understood the words of the Saviour.
In Acts 2:22 to 36 we have what Peter proclaimed. The Gospel or
the life-giving word of God that was preached seemed to be
received and take root in the hearts of the hearers, as their
conviction caused them to say to the Apostles, "what shall
we do?' Acceptance of the Apostle's word and belief in Jesus, and
nothing else, would bring them to this state of mind. Spiritual
life had been begotten in their hearts. In the parable of the
Sower it is said, 'the seed is the word of God.' Paul said to the
Corinthians, 'yet have ye not many fathers: For in Christ Jesus I
have begotten you through the Gospel.' As the Apostle only
associates the Gospel with the part of the father, we should
avoid making the Word cover both the part of father and mother.
James 1:18 says 'of his own will begat he us with the word of
truth.' 1 Peter 1:23 (R.V.) says, 'having been begotten again not
of corruptible seed, but of incorruptible through the word of
God.' From the passages quoted we conclude that the Holy Spirit
through the Gospel begets life. It is one thing to receive life
or be begotten and it is another to be brought forth or born
again. In one we receive, in the other we emerge from. The one
has a premier place from the beginning right through while the
other only consummates our conversion or turning to God.
The words of life spoken by Peter had gone home and changed the
minds of the hearers. It is written 'Faith cometh by hearing and
hearing by the word of God.' The fact that Peter in his reply did
not tell them to believe shows that he looked on them as having
believed the Gospel they had just heard. The anxious inquiry they
made indicated their belief. The answer to their question was,
'repent and be baptised every one of you in the name of Jesus
Christ, for the remission of sins, and yet shall receive the gift
of the Holy Spirit.' To repent is to resolve to act on your faith
and therefore implies that there is faith. The prodigal through
his faith in his father said within himself, 'I will arise and go
to my father.'
In like manner baptism presupposes faith. I have never heard of a
person of responsible age being baptised who was an unbeliever;
it is as a believer they are baptised. Philip said to the eunuch,
'If thou believest with all thine heart thou mayest.' So although
it is not stated we cannot but conclude that the three thousand
all believed. As they had believed on the Name of Jesus Christ
and accepted the word of God into their heart, they possessed the
right or privilege to become children of God - the right to be
born of water into