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 The
Lord's disciples misunderstood His teaching regarding the
kingdom despite his patient coaching (Matt. 20: 20-f., Acts
1:6-8). It was only after the Holy Spirit and "all
truth" was given (Jn. 16:12-f), that they recognized the
true nature of the kingdom, and penned a record we can
understand. The whole picture also shows us why they could not
understand. Kingdom prophecies were couched in Jewish historical
terms, interwoven in their national life. They were prejudiced
by popular misconceptions which their nation had drawn from
prophets of old.
Isaiah
had said, "Except Jehovah of hosts had left unto us a very
small remnant, we should have been as Sodom... Gomorrah"
— i.e., utterly destroyed. Israel lost her civil sovereignty,
but God promised another King on David's throne (Isa. 9:6-7).
Israel was scattered, but God promised a remnant (not the whole)
would return "unto (10:20-23). Israel suffered bondage, but
"the Lord will set his hand again the second time to
recover the remnant" (11:10-16). Isaiah further says that
He who would restore the preserved of Israel would also be
"for a light to the Gentiles" (49:5f). There is little
excuse for today's student to continue the prejudice and
blindness of 1st. century Judaism. Paul reviewed Jewish history
(Acts 13: 14-f) and said Jesus Christ fulfilled the promise (v.
23), was resurrected to be "the sure mercies of David"
(v. 32-34), and further states that the deliverance is from sin
(v. 38).
Peter
had understood this clearly on Pentecost following the
resurrection. He cited prophesies that Christ would be raised
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to
sit on David's throne. He then testified that Jesus was resurrected, and
concluded "Therefore being by the right hand of God
exalted..." He commanded believers to "repent and be
baptized ...in the name of Jesus Christ" (Acts 2:30-39).
Paul said the Colossians had been "translated into the
kingdom of His dear Son," receiving the forgiveness of sins
(Col. 1:12-14).
Kingdom
teaching is not the only facet of Christianity expressed in
"Jewish" terminology, but whose literal and physical
aspects have given way to spiritual application. The Jews had a
priesthood, of the tribe of Levi, who served at the altar. In
Isa. 66:18-f. not only shall "all nations" be
gathered, but "of them also will I take for priests and for
Levites." No Gentile is literally a "Levite," but
Christians are "a holy," and "a royal
priesthood" (1 Pet. 2:5, 9). They are both holy and royal
for Christ is "high priest after the order of
Melchisedec" (Heb. 7:17), who was both King and Priest
(7:1-3). The Jews were a "holy nation" "peculiar
people" (Ex. 19:5-6, Deut. 7:6-f), and so are Christians (1
Pet. 2:9-10). No wonder they are called "Abraham's
seed" and "Israel of God" (Gal. 3:29, 6:16). The
literal was a type or shadow of the spiritual (Heb. 10:1-f).
"Kingdom"
is but one of many figures for describing the relation of saints
to God through Christ. We are children in His family, laborers
in His vineyard, sheep in His flock, members of His body, etc.
The kingdom figure emphasizes the rule of Christ, and our
submission to His authority.
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