3. THE MESSIAH: THE KINGDOM IS HERE
A. The Kingdom is at hand
Gabriel’s message to Mary (Matthew 1:33) in the first chapter of the New Testament, is that the Kingdom of Her Son will know no end! The first words recorded of John the Baptist, only two chapters later: “Repent, the kingdom of heaven is at hand!” According to Mark’s first chapter, Jesus’ initial message is exactly the same! ( Mark 1:15) Jesus even tells his disciples, at the very beginning, to preach the Gospel of “the kingdom” (Matthew 10:7, Luke 9:2,60). The Greek for “at hand” is engus, which means “near” whether in time or place. The Kingdom is very close to you now, and about to get a lot closer. Heaven has touched earth. My rule continues, and for some, begins.
B. The Kingdom is the Message of Jesus
Jesus’ Good News centers in this kingdom. This is what he and all the apostles, including Paul, preached (Matthew 4:23, 9:35 Mark 1:14, Luke 8:1, 9:11). It is this gospel of the kingdom that shall be preached in all the world just before the end comes (Matthew 24:14).
C. Jesus’ Description of Kingdom People
The beatitudes describe a meek lowly persecuted people who are in fact to be citizens of the kingdom of heaven ( Matthew 5). The meek here are not said to populate heaven at first, but to inherit the earth. We reign with Christ. Here. In this heavenly kingdom-come-to-earth, men who have honored God’s Word perfectly in our present condition shall be considered great in that kingdom, while popular but error-serving teachers now will be shamed then (Matthew 5:19). The formalities of righteousness will not be honored in that land, but only the inward graces (Matthew 5:20). Those who in this life started out for the kingdom but turned back, will not be considered worthy to enter (Luke 9:62). Kingdom people are to be occupied with the kingdom fully, praying its soon coming, and seeking it above all else (Matthew 6:10, 33). The one least in this Kingdom of Jesus will be considered greater than the public prophet, like John the Baptist, though John, in men’s eyes, is the greatest who has arisen so far.
D. Jesus declares the Kingdom has actually arrived!
In Matthew 11:12, Jesus indicates that the kingdom being experienced by the Jews now, i.e., the defunct reign of David, is in the process of experiencing severe violence. He refers perhaps to the violent dealings with the Baptist and Himself, two announcers of the Kingdom both persecuted for this daring word. Perhaps it is the spiritually violent who take the kingdom of God personally. He suggests in all of this that the Kingdom is alive, and He is its latest and greatest representative. In the next chapter an even bolder statement, arguing that His power over demons is a clear proof that the kingdom has come! Here He defines the kingdom as the authority and power of God in the Name of Jesus. His continued power over disease, nature, and evil spirits, confirm His claim to be the King of Israel.
E. Stories of the Kingdom
Parables are said by Jesus to be none other than explanations of the mysteries surrounding the kingdom of heaven. Viewed in this manner, they soon take on a definable shape. They begin to seem very similar. Each story tells about life now, life later, and the connection between the two. We are told how God’s subjects live here, and the rewards they receive there. Disobedience and its punishment are also a part of many stories.
1. Matthew 13: 1-23.
The sower is sowing the word of the kingdom, now. The word prospers or fails, now, in the human heart. The results follow later.
2. Matthew 13:24-30, 36-43.
The wheat and tares. Here the seed is the kingdom man. The weeds are Satan’s folks. The sowing is now, in our world, in our church. Seeds are allowed to grow to maturity. Harvest is at the end. Justice takes place. His Kingdom will be stripped one day of these evil men, carried away by angels. Here is introduced a furnace of fire. Wailing. Gnashing of teeth. So the kingdom for now is merely sowing and waiting. There is confusion, strife. But in contrast, when the fulness of the kingdom comes, no evil is left. This like many of the kingdom parables finds its parallel in the reality of Matthew 25, when Jesus comes and simply divides humanity into two parts. It’s that simple.
3. Mark 4:26-29.
The growing seed. Planting, growing, waiting, are all our duties in this present age. But at maturity of time comes the sickle. The harvest. The judgment. The pattern is the same.
4. Matthew 13: 31-32.
Mustard Seed. Now the planting, the growing, starting from nothing but later filling the garden, later still becoming a place of beauty and rest . Least becomes greatest. He was cut off, crucified, made the least. But one day He rules the world. Not the Medieval world. Not our present “One-out-of-every-3–people–is-a-Christian” world. The whole world.
5. Matthew 13:33.
Leaven. Small start. Huge ending. Slow progress but sure. The reason for the rising is hidden the whole time. Invisible now. Obvious later. The wind blows, but you can’t see it…
6. Matthew 13:44.
Hidden Treasure. Hidden now. Found and rejoiced in when made public. Give up a little sacrifice now to enjoy the heavenly kingdom forever.
7. Matthew 13:45-46.
Pearl of Great Price. The finding of the pearl is now. The selling all for that pearl is now. Jesus is the pearl. Our life lived for Him now is the selling all. But the ultimate possession of Him is when he comes. Then we will know the fullness of what we have bought.
8. Matthew 13: 47-50.
Dragnet. The fishing time is now. As we put out the net, we attract all kinds. And the church today is filled with all kinds of believers. That’s now. But not then. The great division is coming. It’s clearly called here the end of the age. Separation. A furnace. Wailing.
9. Matthew 13:51-52.
Old and New Treasure. Not officially a parable. But a simile. He compares the Jewish Scripture-writers who know about the Kingdom to a rich landowner that has a garage full of new AND old treasures. They know the law. They understand the OLD Kingdom of David and the promises God made. Now they see the NEW. They realize that it all points to Jesus, and later they will see Gentiles come in to this Kingdom, which now is governed fully by the Spirit.
10. Matthew 18: 21-35
Unforgiving Servant. In the heavenly kingdom now on earth and soon to be filled with God’s Spirit, forgiveness is to be the rule. An actual kingdom story as a picture of the true kingdom. At the end of the story, mention is made of the torturers as the application is made to reality. A future time. A division of the Kingdom between now and then.. This story is preceded by a church story (15-20). Thus He shows us how we are to deal with forgiveness now, and because of Peter’s question, He launches into a Kingdom story that tells the eternal significance of forgiving.
11. Matthew 19:23-20:16
Workers in the vineyard. A discussion of places in the kingdom triggers the parable of the workers. Notice that being saved and entering the Kingdom are used interchangeably in the introduction (23-26). The point of the story, stated before (30) and after (20:16) is that last in order here will be first in order there, and first last. Many who have been saved only a short time will go into the Kingdom when Jesus comes, while persons trying to work for the kingdom in their own strength or in error will never be saved. The first here could refer to the Jewish nation as it often does in these stories. But the broader application could be anyone who was ahead of the pack but got there by the wrong method. The proper application of the blood of Christ to a simple humble soul calling on the name of the Lord is more effectual than all of man’s efforts to get to heaven. As always, the theme is now vs. later. Enter the Kingdom here to enter it there.
12. Matthew 21:28-32
Two Sons. Does not begin, “The kingdom of heaven is like,” but has a familiar kingdom theme, and leads to a clear kingdom explanation. Our obedience/disobedience to the invitation of Christ now has eternal consequences then.
13. Matthew 21: 33-44
Wicked vinedressers. Like the preceding, this parable does not have the familiar beginning. But it is all about a kingdom! The interpretation is that the kingdom is being taken from the Jewish nation, and given to a nation bearing fruit. Note, extinction is not taught, but rather change of ownership. So, now we care for the vineyard, then comes the inheriting of the king’s property.
14. Luke 14: 15-24
Great supper. Here the literal eating of bread in a future kingdom is mentioned, and not denied by the Master, but instead explained further. The now part is the excuses of those who refuse Christ’s invitation, and the ongoing invitation to whosoever will. But then is the ultimate rejection of all who have refused Christ.
15. Matthew 22: 1-14
Wedding feast. Many are called to the kingdom, that is, the gospel is preached in all the world. Few are chosen. Few respond to the gracious invitation. The persecuting of believers is outlined. All of this outlines present activities regarding the kingdom. The need for cleansing and the garment of righteousness is strongly urged. For later comes outer darkness, weeping, gnashing of teeth, when the true wedding feast begins. This is the time for inviting. Then is the time for violence and force.
16. Matthew 25:1-13
Wise and foolish virgins. Now is the time for sleeping or watching or knowing the One who calls us. Then, “I never knew you.”
17. Luke 19:11-27
Minas. This is a critical statement about our subject since it was given specifically to illuminate a kingdom matter: the where and when of its coming. Jesus was near Jerusalem, and pondering the thoughts of His followers that the Kingdom of God would appear immediately. Not “begin” as the church, which was still future. Not “continue”, though continue it would. But, “appear”, be made visible to the world. Change phase. He tells then the story of a nobleman (Jesus) going into a far country (heaven) to receive a kingdom (the new Jerusalem, related to the old Jerusalem he now entered) and to return (to the earth). He then calls servants (disciples) and distributes to them money (gifts) and asks them to do His business (souls) until He returns. Upon that return He rewards those who have invested properly with actual reigning power (“if we suffer with Him we shall reign with Him”). Those who rejected His reign are then judged severely.
18. Matthew 25: 14-30
Talents. Much like the parable of the Minas above, with the end being in “outer darkness” with weeping and gnashing of teeth.
19. Luke 21:31.
The fig tree (or any tree). For a long time, there is nothing happening on the tree. But when you see the buds, it is near summer. Summer is the full fruition of the Kingdom (31). We are in the Kingdom now, but not in its maturity. The generation that sees the fig tree blossom (spring) is the generation that will see summer!
20. Matthew 25:31-46.
Though not a parable, this is the passage toward which all the kingdom parables point. Jesus comes. He sits on a Throne. All nations are gathered. Good and bad are divided (judgment). To the righteous Jesus says, "Come… inherit the Kingdom prepared for you from the foundation of the world." Jesus, when leaving the disciples (John 14) let them know He was going to prepare a place for them. The kingdom was there. Jesus was preparing and is preparing particular places for those who are being saved. “In My Father’s House are many mansions!”
Though at first glance this simple incident seems easy enough to understand, a second look brings up some questions, at least to me:
a. If, according to Zechariah 14, the Gentile nations just come right into the millennium, live natural lives, are invited to worship Messiah on a regular basis, how can there be this cut and dried division between those who go to the City and those who go to torment, immediately?
b. Why does entry into the eternal kingdom seem to be based here on works, specifically our attitudes toward Messiah Jesus?
c. Why are these believers so shocked that what they did was done to Jesus Himself? Do not most believers know that? Especially, the saints who have just come through the Great tribulation, would they not know that simple truth?
d. Yet, if they are not the true church, are they merely the Gentile nations? But they are here and now given eternal life, something that many of those peoples will not have when all is said and done in this story.
e. Are these merely believers in prospect? That is, could it be that there is a third group present? The church has already been caught up to be with Jesus, after all. They return with Him. It is obvious they are His, or they would not have been resurrected at this time. The 144,000 are here. The tribulation saints are here. Could it be that these are good Gentiles or even Jews, who risked their lives for Christians during the awful tribulation, but were not yet saved, and are just now receiving Christ’s invitation to Himself, based on their heart love for His people? Then they live a great life during the Millennium, like Old testament saints, they die, and are resurrected in the last day, to live with Jesus forever?
f. Or could it be that the wicked Gentiles are cursed at this time, yet not sent to their actual punishment for 1000 years? After all, Jesus is to reign among His enemies, is He not? These evil ones will have children, and many of them will be allowed to seek after Jesus later. Daniel sees the antichrist given to the flames, but his fellow-nations’ peoples have their lives prolonged awhile, long enough anyway for Jesus to reign over them, and for the Kingdom to get rolling.
g. Is this story just a “story”, meant to summarize the events that are to come? That is, the wicked shall indeed be punished, the righteous shall indeed be rewarded, but not necessarily according to the time-frame of this story.
h. One more thing. Can all the nations with all their peoples be gathered into one place? Is it more likely that this is a United Nations-like representation of all the nations?
F. Other Statements about the Kingdom in the life of Jesus
1. Luke 12:32-34.
"Do not fear, little flock. It is your Father’s good pleasure to give you the Kingdom." Invest in the Kingdom, be sure your treasure is there, so your heart will be there, too.
2. Matthew 7:21-23.
"Not everyone who says to me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to me in that day…" the day of the kingdom’s coming to earth. The Kingdom coming Jesus has in mind here is not Pentecost, but the Mt. of Olives. Entrants are those who knew Him and worked righteousness, not those who knew how to “prophesy”, cast out demons, and do wonders.
3. Matthew 8:11-12.
In response to the faith of the centurion, indicating that those who will enter heaven will be a surprise, He says, that "many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be cast out…" Here He tells us again of the literal physical nature of the Kingdom, its earlier Jewish residents, both saved and unsaved varieties, and the opening of the door to Gentile converts.
4. Matthew 18:1-4
Who is greatest in the kingdom? You will not even enter the Kingdom unless you are converted and become as a little child.
5. Matthew 19: 28-30 and Luke 18:29-30
Seem to be parallel passages. One seems to promise a manifold return of blessing to the one who has forsaken all for Christ, in the regeneration or renewal of the earth; the other says “in this present time.” If they are truly parallel, it seems to indicate that even the renewed earth will be much like the present one, even as our resurrected bodies will be recognizable. The point: there is a separate phase of existence coming, a time when the Kingdom reigns in a different setting. The Matthew passage also points out that the disciples will reign with Christ, sitting on 12 thrones! This, after the Son of Man sits on His throne, as in Matthew 25. So obviously a future manifestation.
6. Matthew 20:20-23.
Salome wants her boys James and John to be seated in special seats of honor in the Kingdom. Though the place is denied, the idea of such a Kingdom with such seats is not. Here is another place to deny the literal idea of the Kingdom altogether, but Jesus doesn't do it!
7. Mark 12:34.
Jesus here points out that to be filled with a spirit of wisdom regarding the Word of God and its proper meaning is to be not far from the kingdom! This would be the present phase, filled with the King Jesus, obeying Him, waiting for the appearance of the Kingdom on earth.
8. Mark 15:43/Luke 23:51.
Joseph of Arimathea was waiting for the Kingdom, as was every learned Jew. They understood the prophets to be telling them that David’s reign was to be carried on, on earth, someday. How they longed for the event!
9. John 18:33-36.
Pilate says, “Are You a King?” Jesus: “My Kingdom is not of this world.” True. It is the kingdom of (originating from) heaven, not of men. But it is coming! And Rome and all the kingdoms of history will become the kingdoms of our Lord and of His Christ! "Yes, I am a king! I came (this time) to bear witness to the truth." What He did not tell Pilate is that the next time He comes it will be to take over the world! Pilate did not need to know that any more than unbelieving Jews needed to know the time of the Kingdom. But for His own people, clear parables and statements and time tables!
10. Luke 23:42.
The thief on the cross believed in the Kingdom and asked to be remembered when Jesus got to it. Jesus let Him know that paradise was the first stop. But Jesus will bring the thief with Him on that day. Because Paradise will come back to earth, when the tabernacle of God is with men.
G. Kingdom events in Jesus’ life
1. The Transfiguration, Matthew 16:28-17:5.
Some of the disciples (He seems to be addressing the 12 here) will not die until they see Jesus coming in His kingdom. So it is in Mark and Luke, and the very next event is the transfiguration. We are led by the flow of the text to believe that what the astounded Peter, James, and John witnessed was none other than the Christ of the future, the One who shall come with the rod of iron and rule in Jerusalem.
The predicted event could not have been Pentecost, for all saw Jesus in the Spirit there, not some. What else could it be? All the disciples were dead 60 years later and the kingdom had not come. This was a preview of coming events, where Old Testament and New Testament saints will mingle and fellowship and Jesus will be Lord of all.
Note the words heard during this event: "This is My beloved Son, in Whom I am well-pleased." Very reminiscent of Isaiah 42:1, "Behold My Servant whom I uphold, My Elect One in whom my soul delights!" That Isaiah passage goes on to talk about the Justice that Christ will bring to the earth, confirming even more that this Transfigured Christ is the Reigning Christ to come, and Peter, James, and John were privileged to see Him in His Kingdom before they died.
2. The Triumphal Entry, Mark 11:10.
If Jesus did not want to talk to us about a physical kingdom-coming, He should have steered clear of the fulfillment of Zechariah 9:9, where the prophet sees Messiah coming into Jerusalem on a donkey, symbolizing the reign of the kingdom being restored, David’s throne in power again. And He could have silenced the people when they yelled out, Blessed is the kingdom of our father David that comes in the name of the Lord! Hosanna (save now)! Well, it was not to be now. It was to be much later. But the statement is clear. His actions, His silence at their conclusions. Remember that this Jesus had spent all these months simply touching people’s individual lives and teaching the ways of the Lord. Suddenly He is marching on the city. The people believed He was the Messiah. And He was. And is. They didn’t know that they would allow Him to die in one week, and that His death and resurrection would expand the kingdom’s boundaries to the ends of the earth.
3. The Paschal Feast (Lord’s Supper for now) Luke 22:15-18.
What made Jesus desire this Passover celebration so much? It seems to be that it points to the time when He shall eat it anew, in His glorified Body, in the kingdom. Notice He says He is going to drink physically, not just be present to us while we are drinking, which occurs in our simple communion services. You see Jesus eating bread and fish in the resurrection stories, but never sitting down to the Passover meal again. That will be, I surmise, at the great wedding feast still in our future (Revelation 19:7-9).
4. The Kingdom Transfer, Luke 22:29-30.
Whether this happened at the moment or it is prophetic, we know that this action fulfils the promise to the religious Jews that He would take the kingdom from them and give it to a nation, a people, bearing the fruit necessary. The text adds the additional promises of sitting at His table and judging the 12 tribes of Israel.
5. The final words: Acts 1:3,6.
After Jesus rose from the dead, the kingdom was still on His mind, and the minds of His followers. Never once is it whisked away by spiritualizing it. They knew He had given them the Kingdom, yet they had no revelation about Gentile expansion in the kingdom . Their natural question was, is it now we begin to rule and reign as you promised? You took the kingdom from the Jewish leadership, and gave it to us. Where is it? Where is our national treasure? But Jesus, as He did to Daniel, has to turn off His disciples, for their timing is wrong. No more questions. It’s not time yet. For now, the Spirit is coming. A new kind of authority, and Power is coming. You are not to be lords now, but witnesses. Tell what you saw, and I will go with you. Nothing military. Yet. We need kingdom citizens.
H. The church predicted, and Keys to the Kingdom!
The Kingdom and the Church meet in Matthew 16, showing us they are not one and the same, but that they do overlap in dominion. The Kingdom is in Jesus’ day about to be closed to the Jews, by their own decision. The scribes and Pharisees actually shut up the kingdom of heaven against men (Matthew 23:13). Their hypocrisy and legalism turned people away from God and caused them not to believe Messiah when He appeared. The Gentiles have not yet had the door open to them. But all this is about to change. The fact that Jesus is the Christ, and also the Son of the Living God, is the foundation of a new institution, one that will reach out to Jew and Gentile alike, opening the kingdom of Heaven to whomsoever will. To Peter will be given the keys to this operation. It is of interest that Isaiah 22:22 speaks of the key of the House of David, a passage mentioned by Jesus to the church at Philadelphia, Revelation 3:7. Jesus holds the key that opens and shuts doors to the kingdom.
Studying Peter’s ministry in Acts is sufficient for us to understand that the preaching of the good news of Jesus also opened wide the doors, and established the Church as a kingdom-builder. The Church became the headquarters of the kingdom of God on earth, stirring up faith in Jesus Christ through the power of the Spirit resident within.
It is so important to see that the kingdom was already here and the Church is future in Matthew 16. Jesus builds His Church to open the doors of the kingdom to Jew and Gentile. When the unsaved enter the kingdom through this preaching, they are filled with the Spirit and become for now the Church, the called out, the invited guests. Yes, and the called in, to what? To the kingdom. To the king. He has not abandoned the kingdom! Fear not. It is still His desire to give it to us! He is merely in the peopling stage of that kingdom. And the Church is the agent for this task, and this task alone.
Kingdoms rule. Churches do not. Churches invite. Kingdoms demand. Churches humble themselves. Kingdoms take authority. The Church is a lamb, meek and gentle. Like Jesus when He was here before. The Kingdom is a lion, like Jesus when He will come with the rod.
Never has the Church been called to be the Kingdom, only to enter it, and to open its doors to others to do the same. This is the nation that is to bear fruit pleasing to the Father, a task impossible to those without God’s Spirit. Hence, Pentecost.
