The Kingdom

A THRONE is the emblem of the power in a kingdom, and so also the term kingdom is sometimes used by Bible writers, especially in the New Testament, when it has reference to the principles of the kingdom. Greenfield, in his Greek Lexicon, gives as one of the definitions of the word Basileia, rendered kingdom, the "laws, institutions, doctrines, and precepts" of a kingdom, as in Matt. 12:28.

THRONE OF GRACE

We read, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Heb. 4:16. The kingdom, as represented by this throne of grace, we will call the kingdom of grace, while that represented by Christ's own throne, to be received by him when he comes again, we will denominate the kingdom of glory. This throne of Christ’s kingdom, we read: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:" Matt. 25:31.

The kingdom of grace is the plan of salvation through our Lord Jesus Christ, as manifested in the types and shadowy offerings of the patriarchal and Jewish dispensations, and in the gospel age when Christ is actually seated on the right hand of the father, in the Heavens, where he is a priest upon his father‘s throne. Zech. 6:13. The throne of grace is the Father‘s throne, for the counsel of peace is between the Father and the Son, upon the throne of the Father. The throne of glory is Christ's own throne, called also in some scriptures, the throne of David.

The whole plan of salvation is brought about by the grace, favor, of the Father. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. It is through Christ that Jews and gentiles "both have access by one Spirit unto the Father." Eph. 2:18; 3:12. Through the manifestation of this grace man becomes "reconciled to God." 2 Cor. 5:20.

It is against the Father that we have sinned, and so the apostle says: "If any man sin, we have an advocate with the Father, Jesus Christ the righteous:" 1 John 2:1. It is to God we become reconciled through the death of Christ. An application of the virtue of that death is made in our individual cases when we come to God through Christ, repenting of our sins, accepting him as our Saviour, and pleading with the Father for Christ's sake to forgive our sins and accept us in Christ as his children. Thus we are ADOPTED into the Father's family, and become subjects of the kingdom of grace here, and heirs of the future kingdom of glory.

Previous to our Saviour’s advent into this world, and previous to his death, repenting sinners looked forward to the blood that was to be shed, and showed their faith by shedding the blood of the lambs, goats, bullocks, etc. Thus they obtained salvation by faith in the blood that was TO BE shed, while we find our salvation in that blood shed on Calvary's cross. As Christ died for the redemption of the transgressions that were under the "first testament" (Heb. 9:15), it was through faith in him that they were saved. It is in this sense that Christ was "the Lamb slain from the foundation of the world." Rev. 13:8. The way of salvation being thus taught to that people, although in a mystery, it may truthfully be said that the kingdom of grace was being proclaimed to them. It is distinctly said of the introduction of God's written law to them, "Moreover the law entered [was set down in writing] that the offence might abound. But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." Rom. 5:20, 21. The law of types (shadowing forth the Son of God as our Saviour) "was given by Moses, but grace and truth came by Jesus Christ." John 1:17.

The claim is urged by some that the kingdom of grace, as manifested through Christ's death and the consequent preaching of the gospel, is the only kingdom of Christ. Such claim that when the disciples, on the day of Pentecost, received the Holy Ghost, being thus not only commissioned but also empowered to go forth and preach the gospel, that then and there the kingdom of Christ was set up. They contend that the gospel is to go to all the world to that extent that all the world shall become converted to Christ, and that this is what is meant by those scriptures which speak of the "increase" of Christ's "government and peace," and also that it is the fulfillment of those texts which tell us of his kingdom being "under the whole heavens," and of his dominion "being from sea to sea, and from the river unto the ends of the earth." Ps. 72:8.

While it may be true that the wonderful outpouring of the Holy Spirit on the day of Pentecost marked the event of Christ taking his position upon his Father's throne, it was not true that the kingdom of grace was set up at that time; for this work of grace began with the pardon of the first repenting sinner. Peter, in that discourse, said of Christ, "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Acts. 2:33-36.

ANOTHER KINGDOM PROMISED

The gradual unfolding, before the children of men, of that plan of salvation through our Lord Jesus Christ, and finally its full development in the preaching of the gospel to all nations, is for the purpose of gathering out a people to whom it will be "the Father's good pleasure" to give the kingdom. Luke 12, 32. For this reason those principles may be spoken of as the kingdom of Heaven. It is the elements or institutes that prepare subjects for the final kingdom of glory. At present it is a work which has as the central point of its power the throne of the Father. That the term kingdom of heaven is so used many times in the New Testament a few illustrations will show.

When John the Baptist, the herald of Christ at his first advent, came preaching in the desert country of Judea, and told the people he was "the voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths strait," this was the burden of his preaching, "Repent ye, for the kingdom of Heaven is at hand." Matt. 3:1, 2.

After the baptism of Jesus by John, and after his sore temptation in the wilderness, he came into Galilee when it was said, "The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up," as Isaiah had prophesied. From that time Jesus began to preach and to say, "Repent ye; for the kingdom of Heaven is at hand." Matt. 4:16, 17.

When our Saviour chose his twelve apostles and sent them forth to preach, he told them to go "to the lost sheep of the house of Israel. And as ye go, preach, saying, "The kingdom of Heaven is at hand." Mark 10:6, 7.

So also when he had selected the seventy and was sending them out on their mission, he told them into whatever city they should enter to "heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you." Luke 10:9.

The word at hand used in these texts is enggizo, and is defined by Greenfield, "To approach, draw near; by metonymy, to be at hand, to impend." Could it be true that the kingdom of Christ which is to be brought in at his second coming, was then impending? When Paul, in writing to the church at Thessalonica spoke of Christ's second coming he said, "Be not soon shaken in mind, or be troubled, neither by spirit nor by word, nor by letter as from us, as that the day of Christ is at hand." 2 Thess. 2:2. The word rendered at hand in this text, is enistemi. Greenfield defines it, "To place in, or upon; to stand near, to be at hand, impend." The kingdom of Christ could not be both impending and not impending at the same time. They were called upon to repent, because the kingdom of Heaven was at hand. It will not do to say that it simply meant that the kingdom of Christ was approaching, to be established near two thousand years from that time. The call to repent because the kingdom of Heaven was "impending" would imply that the call related to something immediately to be manifested. The time had fully come that he in whom dwelt "all the fullness of the Godhead bodily" was to manifest forth the power of the divine in confirmation of his teachings among men. The call of repentance was in order to be prepared to share the benefits of this visitation of the power of the great Jehovah, who sits upon the throne of the Heavens.

In the case of casting out devils, recorded by St. Matthew, our Saviour calls the work of Satan a kingdom. He says, "If Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? . . . But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you." Matt. 12:26, 28. In this Scripture we not only have Satan's work called a kingdom, but the manifestation of the power of God in Christ is also called "the kingdom of God."

St. Paul, when writing to the church in Colosse, speaking of the great change wrought in those who had been fully converted to God, said, "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." Col. 1:3. St. Peter, speaking of the same work, represents it as being "called out of darkness into his marvelous light." 1 Pet. 2:9. And St. John, when banished to the isle of Patmos, says, "I, John, who am also your brother and companion in tribulation and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ." Rev. 1:9. Thus he calls the work of Christ, for which he suffered, a kingdom.

When St. Paul reproved those who were in danger of contending about meats and smaller matters of the law of ceremonies, while they passed over justice, temperance, mercy, and the love of God, says, "For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." Rom. 14:17. We do not understand him to mean by this language, that there is no future kingdom of Christ, with its king, subjects, laws, and territory, but that the principles of that kingdom, being now set forth in order to the gathering out of subjects for the future kingdom, are higher than following the abolished ceremonies of the law of types. It consists in securing, by faith in Christ, righteousness, peace, and joy in the Holy Ghost.

COMPARISONS.

In the teaching of Christ, and especially in his parables, we often find the expression, "The kingdom of heaven is like." It is said to be like leaven, a mustard seed, a net, and like one sowing seed that grows he knows not how, "first the blade, then the ear, and after that the full corn in the ear." By the mustard seed an ever-increasing faith is illustrated. One who moves out by faith in God not only gains strength to stand, but, like the mustard branches that bear up the birds, he reaches out by faith, and brings others to the fold of Christ. In the case of the leaven, as the leaven leavens the whole of the meal, so the grace of God in our hearts, if permitted to do what God designs, will bring the powers of the whole being in subjection to God, "sanctified wholly," soul body, and spirit. In the case of the net, as it is drawn ashore, and there is a separation of the fish, so the gospel is doing its work, calling the attention of all to the truth. Some may assent to the gospel, but be proved at last to be those who have said Lord, Lord, but did not his will. In the judgment of the great day, when the gospel net is drawn ashore, all such will be castaway.

God chose the Jews as his peculiar people, and committed to them promises of the kingdom, based on conditions of obedience. They failed to obey, failed to appreciate their high calling. When God finally sent his Son to seek and save the lost, he came first to that people, but they rejected him, with the truths he taught. To illustrate their course, he gave to them the parable of the householder who planted a vineyard and let it out to husbandmen. After getting their decision that the householder would miserably destroy those men and let out the vineyard to those that would yield the fruits in their season, he said, "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." Matt. 21:43. As they had rejected Christ they should no longer be considered the sole people of God; but all who would accept of Christ and obey the truth should be subjects of the kingdom of grace, and at last reign with Christ when the kingdom of glory shall come.

As we now see that Christ's reign on his Father's throne as a priest, is called a kingdom, we may understand why, when he comes to raise the righteous dead and take his own throne of glory, resigning his position on his Father's throne, it is called delivering up the kingdom to God, even the Father. 1 Cor. 15:22-24.