“It shall bruise thy head, and thou shalt bruise his heel,” was God's announcement to the serpent in the hour of its apparent triumph that He would not leave it in undisturbed possession of power over man and the earth. From the time however of man's acceptance of Satan's guidance, violence, self-will, and oppression began to be manifested in the world; but God's purpose must be fulfilled. So, from time to time, during the forty centuries which rolled by between the prophetic announcement and the appearance of the one predicted, God disclosed something of the future concerning the kingdom to be established in power and permanence, where His authority has been disowned and His rights denied.
To Abraham it was promised, “In thy seed shall all the nations of the earth be blessed,” and to Isaac and to Jacob after him was this promise confirmed. (Gen. 22:18; 26:4; 28:1418And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. (Genesis 22:18)
4And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; (Genesis 26:4)
14And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. (Genesis 28:14).) In the hope of the kingdom saints died. Jacob, before gathering up his feet into the bed, predicted the gathering of nations to Shiloh, who was to come (Gen. 49:1010The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. (Genesis 49:10)); Moses closed his blessing of the tribes with the prospect of the people's welfare, when the Lord should be reigning in person over the earth (Dent. 33:28); and David's last words are descriptive of the One who is yet to put down all that opposes itself to God. (2 Sam. 23) In the days of Israel's triumphs the hope of the kingdom was remembered, for they sang of it at the Red Sea, and looked on to it as the ark entered Jerusalem under David. (Ex. 15 Chron. 16:23-33.) Individuals cherished one prospect of it in their hearts: witness Hannah, who, pouring forth the joyful utterance of a grateful heart, cannot close her thanksgiving for special favors without making mention of the king, the Lord's anointed. And David, as he wandered over the land he was one day to govern, and as he sat on his throne in the city of Zion, looked onward to that which we too expect (Psa. 18; 63); whilst the personal majesty of the king he sung of in Psa. 45, and the beneficent character of His reign he celebrates in Psa. 72. After him the prophets took up the strain. Isaiah, Micah, and others predicted the blessings that will be enjoyed under His rule, and Daniel fixed the date of His first coming to earth; whilst to Nebuchadnezzar God revealed in dreams the crushing power of the stone cut out without hands, and the setting up by the God of heaven of a kingdom which shall never be destroyed.
To Jewish ears then it was no strange sound which John the Baptist gave forth, as he proclaimed, “The kingdom of heaven [or heavens] is at hand.” After him the Lord Jesus uttered the same words, when He began His ministry in Galilee; but both prefixed to their announcements the imperative call to repentance. (Matt. 3:2; 4:172And saying, Repent ye: for the kingdom of heaven is at hand. (Matthew 3:2)
17From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. (Matthew 4:17).) For the children of Israel being sons of the kingdom (Matt. 8:1212But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. (Matthew 8:12)), its establishment in power is connected with that nation's blessing, and their future glory depends on it, as Daniel had predicted: “The kingdom, and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High” [or high places]. (Dan. 7:2727And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:27).) To them, then, whilst announcing the near approach of the kingdom, it was needful to declare the terms upon which they could enter it, and what God looked for from those who should receive it. In Galilee, therefore, the Lord preached repentance; on Nicodemus He impressed the necessity of the new birth (John 3; 5); to His disciples He made known the childlike spirit requisite for those who shall enter it (Matt. 18:33And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. (Matthew 18:3)), and warned all against mere profession without practice, which would forever shut out souls from that which Israel had been taught to expect. (Matt. 5:2020For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. (Matthew 5:20); Luke 13:25-2925When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: 26Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 28There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. (Luke 13:25‑29).) To John the kingdom was future, for dispensationally whilst on earth he was outside it (Matt. 11:1111Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. (Matthew 11:11)); but the Lord could speak of it as existing on earth, manifested by the power over Satan which He exercised. (Matt. 11:2828Come unto me, all ye that labor and are heavy laden, and I will give you rest. (Matthew 11:28).)
John spoke of the prospect, the Lord preached the kingdom of God, and commissioned the twelve, and the seventy disciples, to proclaim it likewise. (Luke 4:43; 9:1, 60; 10:943And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. (Luke 4:43)
1Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. (Luke 9:1)
60Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. (Luke 9:60)
9And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. (Luke 10:9).) The devils discerned the great change which had taken place consequent on His presence in the midst of Israel, for they felt His power, confessed His authority, and owned what alone they expected from His hands. (Mark 1:3434And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. (Mark 1:34); Matt. 8:28-3128And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? 30And there was a good way off from them an herd of many swine feeding. 31So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. (Matthew 8:28‑31).) He had come, who was to destroy the works of the devil. The people who heard Him, and witnessed His works, should have discerned the great change and have rejoiced; for if He preached to them, as Matthew and Luke express it, “the gospel” or “glad tidings of the kingdom,” or as Mark perhaps really wrote “the gospel of God” (Matt. 4:23; 9:3523And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. (Matthew 4:23)
35And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. (Matthew 9:35). Luke 8:11And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve were with him, (Luke 8:1); Mark 1:1414Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, (Mark 1:14)), the kingdom was in existence, for the king was present. A power which could deliver man from that one into whose hands he had put himself was manifested in Him who went about doing good, and healing all that were oppressed of the devil. The people saw it and marveled; the rulers confessed the works and caviled, and blasphemed. (Mark 1:27; 3:22-3027And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. (Mark 1:27)
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23And he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24And if a kingdom be divided against itself, that kingdom cannot stand. 25And if a house be divided against itself, that house cannot stand. 26And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: 30Because they said, He hath an unclean spirit. (Mark 3:22‑30).) Men, released from the tyranny of demoniacal possession, were witnesses none could gainsay. The King was really on earth, and gathering souls around Himself by the words of the kingdom, the seed spread abroad by the sower; all who heard and received His word became really what Israel were only nationally, true children or rather sons of the kingdom (Matt. 13:19-3819When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. 24Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. 36Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37He answered and said unto them, He that soweth the good seed is the Son of man; 38The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; (Matthew 13:19‑38)), wheat or good seed sown in the field.
Turning back to Dan. 7:18, 27,18But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. (Daniel 7:18)
27And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:27) we find mention made of two classes of saints: “the saints of the Most High” (or high places) who “take the kingdom and possess the kingdom forever, even forever and ever;” and “the people of the saints of the Most High” (or high places) to whom the kingdom under the whole heaven shall be given. The former are the heavenly saints who shall reign on high over the earth, the latter are the people of Israel on earth during the millennium; for the kingdom, as prophesied in the Old Testament and often when spoken of in the New Testament, has reference to a rule to be exercised over the earth. To Jews therefore, though the term “kingdom of heaven” is not found in the Old Testament, the thought it conveyed was not a new one, and when Jesus preached “the kingdom of heaven (or the heavens) is at hand” (and He did not, that we read of, use any other formula), whilst His message must have gladdened the hearts of the faithful, He would have stumbled by His language none who were acquainted with Israel's hopes, or had studied the Old Testament scriptures. And, often as we meet with the term “kingdom of heaven” in Matthew's gospel, where alone it is found, we never read of any one asking either John or the Lord what they meant by it, or what it was intended to express. The term might be new, but the thought it expressed had cheered the heart of many a saint in previous ages, as the language of the priest Zacharias, when his mouth was opened, shows us how the godly before the Lord's first advent looked onward to the fulfillment of God's word. (Luke 1:71-7671That we should be saved from our enemies, and from the hand of all that hate us; 72To perform the mercy promised to our fathers, and to remember his holy covenant; 73The oath which he sware to our father Abraham, 74That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75In holiness and righteousness before him, all the days of our life. 76And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; (Luke 1:71‑76).)
John the Baptist spoke of the kingdom of heaven, the Lord spoke besides of the kingdom of God.
Are there then two kingdoms, or one? One only. It is the kingdom of God, because it belongs to Him; it can be called the kingdom of the heavens because in the heavenlies is, and will be, the seat of royal authority and power. If we take in the full range of the kingdom it comprehends both heaven and earth. So we read of the righteous shining forth as the sun in the kingdom of their Father (that is the heavenly part of it), and of “the kingdom of the Son of man” (that is the earthly part of it), which has earth for its sphere, though the seat of power will always be in the heavenlies. (Matt. 13:43, 4143Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. (Matthew 13:43)
41The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; (Matthew 13:41).) Again, addressing those who form part of the heavenly saints, the Lord said, “I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom” (Matt. 26:2929But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. (Matthew 26:29)): whereas in the address He will at a future day make to the sheep, those amongst the Gentiles who shall have a portion on earth when He reigns, we read, “Come ye blessed of my Father (not your Father) inherit the kingdom prepared for you from the foundation of the world.” (Matt. 25:3434Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: (Matthew 25:34).)
In general however in the gospels where the kingdom is spoken of, what was to be on earth, not in heaven, forms the subject of the teaching. And often we find the terms, kingdom “of God” and “of heaven” used interchangeably. Thus the Lord could announce that both were at hand (Matt. 4:1717From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. (Matthew 4:17); Mark 1:1515And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. (Mark 1:15).) He could speak too of the mysteries of the kingdom of heaven as in Matt. 13:11,11He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. (Matthew 13:11) and of the mysteries of the kingdom of God as in Mark 4:11,11And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: (Mark 4:11) and Luke 8:1010And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. (Luke 8:10); for He was teaching the things concerning the kingdom in existence, but not in display as it would be known to the faithful, during the time of His absence before it would be manifested to the world. So the parables of the leaven and of the mustard tree are similitudes of the kingdom of heaven as well as of the kingdom of God (Matt. 13; Mark 4; Luke 13); for they describe the outward appearance and character of the kingdom on earth after that the King should have entered into heaven: and looking on to the day when the kingdom shall be seen in power, and the heavenly saints shall have entered into their inheritance; the Lord could speak of souls sitting down with Abraham, Isaac and Jacob in the kingdom of heaven (Matt. 8:1111And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. (Matthew 8:11)) as well as in the kingdom of God. (Luke 13:2828There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. (Luke 13:28).) Both terms could thus be used, because the epoch contemplated was that subsequent to His ascension to the heavenlies. And even since the day that the cloud received Him out of the sight of His disciples, who stood gazing up to heaven, the kingdom as it exists on earth might be rightly called the kingdom of heaven as well as the kingdom of God.
But such was not always the case. When the Lord was on earth the kingdom of God was on earth, because He the King was there; but it would not be called the kingdom of heaven till He had taken His place in the heavenlies. So in certain places in the gospels, where Matthew adduces something characteristic of the whole of the present epoch, he uses the term the “kingdom of heaven,” whereas in the parallel places in Luke, where something is introduced characteristic of the time when the Lord was on earth, the term employed, and the only one which could be, is “the kingdom of God.” Compare Matt. 11:12, 1312And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13For all the prophets and the law prophesied until John. (Matthew 11:12‑13) with Luke 16:1616The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. (Luke 16:16). In the former the Lord points out the new feature manifested in connection with the kingdom, of entree which would be characteristic of the whole time till He return in power. The Jew looked on the kingdom as his by right, his title to it he considered was bound up with his genealogy. As a son of Abraham he was a son of the kingdom; his birth according to the flesh settled the whole matter. But this was a grievous mistake, as the aspect of things around would point out. The Spirit of God was at work on souls, and the kingdom whilst connected with birth, was connected with the new birth and not with descent from Abraham according to the flesh. Men were finding that out, and as acted on by the Spirit were taking the kingdom of heaven by violence, being in earnest about it. God's Spirit had then begun to work on souls who could not rest till they entered it. Such was, such is, the character of things as regards the kingdom. But in Luke the Lord speaks of what actually was done in His day: “The kingdom of God is preached,” hence the change in the language, for we never read of the kingdom of heaven being preached. He preached—proclaimed—the kingdom of God, and taught about the kingdom of heaven.
Again comparing Matt. 5:33Blessed are the poor in spirit: for theirs is the kingdom of heaven. (Matthew 5:3) with Luke 6:2020And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. (Luke 6:20) we may note the difference, and understand the reason of it. Describing the character of those to whom the kingdom belongs, the Lord speaks of it as the kingdom of heaven, but, telling those before Him of the blessings already theirs, He calls it the kingdom of God, for that was the character of it then existing.
Very guarded then is the language of scripture, and it is well for souls to observe it. This Matthew illustrates. For whilst he so often wrote the words of the kingdom of heaven, he teaches us that there were occasions when, the Lord Jesus Christ could not use it. Disciples were to seek first the kingdom of God (chap. 6:33), which had come unto Israel (chap. 12:28), into which publicans and harlots were entering before the chief priests and elders; and from whom, because they rejected Christ it should be taken and given to a nation bringing forth the fruits thereof. (Chap. 21:31, 43.) These four passages are the only ones in which Matthew has used the term, the kingdom of God, except in chapter 29:24. In the preceding verse we have the more common term for the evangelist, “kingdom of heaven.” And whilst the common text with the majority of MSS. in verse 24 reads, kingdom of God. Lachmann, and Tischendorf, Tregelles and Alford, following Z and many of the fathers, read here also the kingdom of heaven. Whichever reading be preferred, on textual ground, there is nothing to forbid looking at the passage exegetically, the reading of the Dublin rescript from being the faithful preserver of the original form of expression.
The hope of Israel was the kingdom in power when Messiah should reign. The angel in his message to the Virgin Mary took cognizance of it (Luke 1:3232He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: (Luke 1:32)); the wise men from the East expected it. (Matt. 2:22Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. (Matthew 2:2).) The aged Simeon died in the hope of it. (Luke 2:3232A light to lighten the Gentiles, and the glory of thy people Israel. (Luke 2:32).) John the Baptist's question by his disciples, when in prison proves it. (Matt. 11:33And said unto him, Art thou he that should come, or do we look for another? (Matthew 11:3).) All classes were familiar with it. The chief priests and scribes could turn up the scriptures which spoke of it. Andrew a humble fisherman, and the woman of Samaria, and the penitent thief, by their language confirm it. So with Messiah at last really on earth, the appearance of God's kingdom was looked for as close at hand. To correct this mistake, the Lord spake the parable of the “pounds.” (Luke 19:22And, behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich. (Luke 19:2).) Yet how deeply engraven this thought was on the hearts of the Jews is evidenced by the question addressed to Him by the disciples in their last moments with Him on earth. (Acts 1:6-96When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. 9And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. (Acts 1:6‑9).) Joseph of Arimathea who buried the Lord waited, we learn, for the kingdom of God; and the two disciples on their journey to Emmaus confided to the stranger, as they thought, the once cherished hopes of their heart, now dashed to the ground by His death. (Luke 23:51; 24:2151(The same had not consented to the counsel and deed of them;) he was of Arimathea, a city of the Jews: who also himself waited for the kingdom of God. (Luke 23:51)
21But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. (Luke 24:21).) His answer confirmed the correctness of their hopes, and revived the anticipations of the nation's future blessing. “Ought not Christ to have suffered these things, and to enter into his glory?” His death then, however startling and stumbling to His disciples, is no bar to the accomplishment of the prophecies recorded in the scriptures; for, as Paul taught the assembled multitude in the synagogue at Antioch in Pisidia, the mercies of David would be made sure through the King reigning in resurrection. (Acts 13:3434And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. (Acts 13:34).)
All this however is yet future, though the kingdom exists on earth. What then would characterize the epoch whilst this anomalous condition of matters should last, the kingdom in existence without the king's power being everywhere really owned? The prophets can tell us nothing about it, as the Lord gave these parables, which are called similitudes of the kingdom to explain it, and they supply the link in the chain, which we should in vain search for elsewhere. Found in Matt. 13; 18:20; 22:25,20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)
25Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: (Matthew 22:25) Mark 4, Luke 13, they come in each gospel, it should be remarked, only after His rejection by the nation has been unequivocally declared. See Matt. 12, Mark 3:22-30,22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23And he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24And if a kingdom be divided against itself, that kingdom cannot stand. 25And if a house be divided against itself, that house cannot stand. 26And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: 30Because they said, He hath an unclean spirit. (Mark 3:22‑30) Luke 11; 13 “Therefore,” said the Lord, “every scribe which is instructed unto the kingdom of heaven, is like a man that is an householder, which bringeth forth out of his treasure things new and old:” — “old things,” because he can speak of what the prophets predicted; “new,” because he can teach what the Lord revealed.
Of the parables in the gospels all are not similitudes of the kingdom. Those only are similitudes which have special reference to the characteristic features of the epoch between the Lord's ascension and return in power. Thus the parable of the sower is not a similitude of the kingdom, because it deals with the Lord's work, as the sower of the seed, whilst He was on earth; but the parable of the tares is a parable of the kingdom, because it describes the evils that would be disseminated in the field by the enemy while men slept. So that parable, peculiar to Mark, of the seed cast into the ground, is a similitude of the kingdom of God, because it tells of the crop growing during the absence of Him who sowed the seed. Again the parable of the husbandmen (Matt. 21), is not a similitude of the kingdom, because it only carries us down to the Lord's death, the heir killed, and the announcement of the judgment to be executed on the unfaithful husbandmen; but the parable of the marriage supper, which immediately follows is a similitude of the kingdom, as it treats of events on earth in the kingdom after the Lord's ascension. And these two, placed so close together, and dealing with acknowledged facts in history, the death of the Lord, and the death of His servants afterward, help a careful student of the word to discern, when what is called the kingdom of heaven really did begin. Other parables there are, such as “the talents,” and “the pound,” which treat of God's general dealings with men, but are neither of them similitudes of the kingdom (notwithstanding the unfortunate interpolation of the Auth. Ver. in Matt. 25:1414For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. (Matthew 25:14)); for though they apply to all who shall be in the kingdom, they do not confine themselves to what is characteristic only of the time during the Lord's absence from the earth.
That He will return to the earth, having received the kingdom, many of these parables intimate, as they speak of judgments to be executed and rewards to be bestowed. But this event, the ushering in of the kingdom in power, is rather outside their scope, and is treated of fully elsewhere in the book. They suppose it, for responsibility as servants does not cease till the Lord takes the kingdom; but they do not describe His advent, which will not take place till the gospel of the kingdom shall have been preached in all the world as a witness unto all nations, and then shall the end come. (Matt. 24:1414And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. (Matthew 24:14).) This statement, very clear yet much misunderstood, marks at once the difference there must be between the character of the testimony that has been going forth since the Lord's ascension and that which was when He was on earth and will again be ere He returns to reign— “the gospel of the kingdom.” This glad tidings He first announced and this glad tidings will again be heard. He preached it in the land of Israel; it shall be preached throughout the whole world among all nations. How this is to be effected we learn in Rev. 14:6,6And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, (Revelation 14:6) and what the terms of the message are we there read. It is the everlasting gospel or good news, as it speaks of God's kingdom to be at last established in power on earth, to whom all are exhorted to submit, though it differs widely from the gospel or good news of God's grace. The former will be good news because it will proclaim the end of the reign of wickedness and of Satan's meddling with the affairs of earth, and that the reins of power will henceforth be in the hands of the man competent to retain them. The latter is good news, as it tells us of God's plan of salvation for all the lost who believe on His Son Jesus Christ. Since the time when the Lord and His disciples preached the gospel of the kingdom before His crucifixion, that joyful sound has not been heard. When next it breaks forth, a message from God to a groaning creation and a downtrodden people, from heaven will the tidings fall on the ears of all who will give heed to them. How those in heaven will regard the approach of the epoch, when the Lord shall appear to the world and reign openly, Rev. 11:15-1715And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. 16And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, 17Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. (Revelation 11:15‑17) discloses. Without one dissentient voice it will be hailed with joy. How creation and God's people on earth will view it, Psa. 95-100 bring out: “Zion heard and was glad, and the daughters of Judah rejoiced, because of thy judgment, O Lord,” is the simple statement of the Psalmist. And the Spirit, speaking by Isaiah, exclaims, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth.” (Chap. 52:7.) Till these days approach, though the gospel of the kingdom will not be proclaimed, the kingdom should have its due place in the teaching and preaching of God's servants. It had a place in the instruction which the first teachers of Christianity gave to their disciples, it should always have a place still.
During the forty days which elapsed between the Lord's resurrection and ascension, the kingdom of God had a prominent place in His teaching. (Acts 1:33To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: (Acts 1:3).) Philip went down to Samaria and spoke about it. (Chap. viii. 12.) Paul at Ephesus, at Rome, and elsewhere preached it, and taught the things concerning it (chap. 14:22; 19:8; 20:25; 28:23-31), but always as the kingdom of God and of Christ—terms which must bring before the heart the thought of responsibility. It is God's kingdom, therefore to His will souls should conform and His mind they should seek to discern. Were there contentions and strife about days and meats among the converts at Rome, the apostle would remind them that “the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” (Chap. 14:17.) Were the Corinthians taken up with gifts and the eloquence of their teachers, the apostle would have them remember, that “the kingdom of God is not in word, but in power.” (1 Cor. 4:2020For the kingdom of God is not in word, but in power. (1 Corinthians 4:20).) And when he has to expose unrighteousness in various forms, he warns them that the unrighteous shall not inherit it (chap. 6:9); and whereas, some were seeking to persuade them that there was no resurrection of the dead, he would have them know that all the godly must be changed, “for flesh and blood cannot inherit the kingdom of God.” (Chap. 15:50.) To the Galatians, and in the Epistle to the Ephesians he has to speak of the same subject; for whether he has to write and reprove those who were slipping away from foundation truth, or is able to unfold the true place of a believer in Christ, the truth concerning the kingdom having to do with the believer's walk on earth finds its proper place in both these letters. (Gal. 5:2121Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Galatians 5:21); Eph. 5:55For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. (Ephesians 5:5).) The saints of Colosse are reminded of the grace which had delivered them from the power of darkness, and translated them into the kingdom of the Son of His love (chap. 1:13), though its display in power was and is yet future. The saints at Thessalonica had heard of it, and when in trouble were comforted by the prospect of it. (1 Thess. 2:1212That ye would walk worthy of God, who hath called you unto his kingdom and glory. (1 Thessalonians 2:12); 2 Thess. 1:55Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: (2 Thessalonians 1:5).) Timothy was reminded of it, and the Hebrews received exhortations founded on the hope of it. (2 Tim. 4:1-181I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4And they shall turn away their ears from the truth, and shall be turned unto fables. 5But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 6For I am now ready to be offered, and the time of my departure is at hand. 7I have fought a good fight, I have finished my course, I have kept the faith: 8Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. 9Do thy diligence to come shortly unto me: 10For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 11Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. 12And Tychicus have I sent to Ephesus. 13The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. 14Alexander the coppersmith did me much evil: the Lord reward him according to his works: 15Of whom be thou ware also; for he hath greatly withstood our words. 16At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. 17Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. 18And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen. (2 Timothy 4:1‑18); Heb. 12:2828Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: (Hebrews 12:28).) James speaks of it (chap. 2:5); Peter would stir up those to whom he wrote that they might have an entrance into it ministered unto them abundantly (2 Peter 1:1111For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. (2 Peter 1:11)); and John declares that he and the saints in his day had part in it (Rev. 1:99I John, who also am 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. (Revelation 1:9)), as all saints have still. At times then they taught about it as in existence, at times they spoke of its manifestation in power which is future, as servants and instructed scribes they knew how to speak of it, and what to teach about it.
To enter the kingdom however, and to be found in it when the Lord returns, are very different things. None can enter it now without being born of water and of the Spirit, nor even see it without being born again, and all who are so born during the time of Christ's absence become inheritors of it. It is the inheritance of God's Son, and God's children will inherit it with Him— “Heirs of God and joint heirs with Christ.” But within its range, as it now exists, all manner of evil is found, which at His coming will be gathered out of it (Matt. 13:4141The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; (Matthew 13:41)); and ever after nothing actively will be allowed in it unjudged, though the unconverted will enjoy earthly blessings under His reign, if outwardly obedient to His sway. (Psa. 101; 18:4444As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. (Psalm 18:44)—margin.)
Are the kingdom and the Church then the same, it may be asked? By no means. All who are of the Church inherit the kingdom, but all the heavenly saints will share in it likewise. (Rev. 20:66Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. (Revelation 20:6).) Connected with each there is a hope. The hope of the Church is Christ's descent into the air; the hope connected with the kingdom is the Lord's appearance with His saints. In the kingdom there are ranks, in the Church there are gifts. The rank and reward of each one in the kingdom will be determined by his service, as the catalog of David's worthies shadows out, and the parable of the pounds clearly intimates. The gifts are bestowed on the Church in accordance with God's sovereign will, and responsibility flows from the possession of them. The place in the kingdom will be determined by the right use of the opportunities afforded and responsibilities discharged. From the kingdom all evil will be put out when the Lord returns; from the assembly evil should be put out by His members on earth whilst He is absent on high. The kingdom awaits an absent Lord, the Church is joined to a head in heaven.
A few words in conclusion. Varied are the terms used in scripture when speaking of the kingdom. It is God's kingdom as we have seen, and the kingdom of heaven likewise. It is also the kingdom of God's dear Son, because to Him the rule in it has been committed. It is the everlasting kingdom, because it never will end. The Father's kingdom and heavenly kingdom speak of the heavenly part of it; the kingdom of the Son of man is the earthly portion of it. We learn from the word the commencement of the existence of the kingdom on earth. We learn too when the present form of it will cease. We read in the prophetical portions of the book how it will be displayed in power, and we read too that a time will come when Christ shall deliver up the kingdom to God, even the Father; but the kingdom will never end. He delivers it up, but it does not terminate. Daniel declares it shall last “forever, even forever and ever,” and John in the last chapter of the Bible reaffirms it, as he writes “they shall reign forever and ever.” C. E. S.