The Weak and the Strong (Romans 14:1–15:13): Part 4 of 7

The Loftier Realm of God’s Kingdom

“For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit” (Romans 14:17, ESV).

“For” [γάρ] introduces an extension of the explanation of why Christian love shown toward one another is so crucial. Elevating the discussion to a higher realm, “the real concerns are not externals such as diet but the spiritual realities motivating life and shaping conduct.”¹ While this is the lone reference in Romans to “the kingdom of God” [ἡ βασιλεία τοῦ θεοῦ], it is an integral part of the gospel message Paul has been propagating.² As a matter of fact, in Rome itself (cf. 1:13-15) he goes on to preach “the kingdom of God, persuading them concerning Jesus,” spending two whole years “proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ …” (Acts 28:23, 31). For Paul, God’s kingdom is a present reality (as affirmed here) with future expectations.³

The sovereign reign of God in the lives of his people through the lordship of Jesus Christ is characterized by “righteousness,” “peace,” and “joy in the Holy Spirit.” The basic concept of “righteousness” [δικαιοσύνη]⁴ begins with “the righteousness of God” (1:17; 3:5, 21, 22, 25, 26; 10:3),⁵ i.e., his personal righteousness that justifies sinners (through Christ) and places them in right standing before his eyes (cf. 1:17), calling for and enabling righteous living (cf. 6:11-19; 8:12-13). The experience of “peace” [εἰρήνη]⁶ begins with God (cf. 5:1) and extends to relationships within the body of Christ and beyond (cf. v. 19). Although the term “joy” [χαρά] (cf. 15:13, 32) appears comparatively less in Paul’s writings, his more common use of the verbal “rejoice” [χαίρω] (cf. 12:12, 15; 16:19) and cognate “grace” [χάρις] shows that for Paul, “Christianity was the religion of joy as much as the religion of grace.”⁷

To appreciate the concept of “joy in the Holy Spirit,” it is helpful to observe not only Paul’s pneumatology (particularly in Romans),⁸ but how he consistently employs the locative sense of the preposition “in” [ἐν] and recognizes the interworking of the triune Godhead. As he has already established: 

Therefore, since we have been justified by faith, we have peace [εἰρήνη] with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace [χάρις] in [ἐν] which we stand, and we rejoice [καυχάομαι]⁹ in hope of the glory of God. Not only that, but we rejoice [καυχάομαι] in [ἐν] our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into [ἐν] our hearts through the Holy Spirit who has been given to us ….. we also rejoice [καυχάομαι] in [ἐν] God through our Lord Jesus Christ, through whom we have now received reconciliation (5:1-5, 11). 

The unbreakable interconnectivity of God, Jesus Christ, and the Holy Spirit is understood, none of whom is isolated or absent. Paul later prays, “May the God of hope fill you with all joy [χαρά] and peace [εἰρήνη] in believing, so that by [ἐν, ‘in’] the power [δύναμις] of the Holy Spirit you may abound in hope” (15:13). Yet the instrumentality of the Spirit-inspired revelation of God is not excluded, as Paul goes on to describe his ministry “in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by [ἐν, ‘in’] the Holy Spirit” (15:16). 

From the beginning of the letter Paul has maintained the centrality of the gospel message and its proclamation and acceptance. “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in [ἐν] the holy Scriptures, concerning his Son …” (1:1-3a); “For God is my witness, whom I serve with [ἐν, ‘in’] my spirit [πνεῦμα] in [ἐν] the gospel of his Son …” (1:9); “So I am eager to preach the gospel to you also who are in Rome. For I am not ashamed of the gospel, for it is the power [δύναμις] of God for salvation …. For in [ἐν] it the righteousness [δικαιοσύνη] of God is revealed …” (1:15-17a).¹⁰

The divine plan works only if we are “in” [ἐν] Christ the Lord (3:24; 6:3, 11, 23; 8:1-2, 39; 12:5; 15:17; 16:2, 3, 7, 8, 9, 10, 11, 12, 13, 22), synonymous with “in” [ἐν] the Spirit (7:6; 8:9; 9:1; 14:17). We are sanctified (set apart) as we venture along this loftier spiritual plane,¹¹ and dwelling within our “spirit” [πνεῦμα] or “heart” [καρδία] is Christ (8:9b-10), the Spirit of God (5:5; 8:9a, 11), and the word of God (10:8, 9), not functioning independently but in perfect harmony.¹² Collectively “in” [ἐν] one body (12:4) we move forward “in” [ἐν] newness of life (6:4) and serve (as slaves) “in” [ἐν] newness of spirit (7:6), the only way true joy can be realized.¹³ In fact, for those of us who are “in Christ” and “of Christ,” joy is an accompanying fruit of the S/spirit as we obey the truth, free from restrictive ordinances of the past, and serve (as slaves) one another (Gal. 5:6, 7, 10, 13, 22, 24). 

Pursuing Peace and Edification

“Whoever thus serves Christ is acceptable to God and approved by men. So then let us pursue what makes for peace and for mutual upbuilding” (Romans 14:18-19).

“For” [γάρ] (untranslated in the ESV), as further explanation, “the one” [ὁ] consistently “serving (as a slave)” [δουλεύων]¹⁴ the Christ “thus” (ESV)—“in this way” [ἐν τούτῳ] (NASB, NIV) or “in these things” [ἐν τούτοις] (N/KJV)—is “acceptable” or “well-pleasing” [εὐάρεστος] to God (cf. 12:1-2),¹⁵ and “approved” [δόκιμος] (cf. 16:10)¹⁶ by “men” (people) in general [τοῖς ἀνθρώποις], opposite of the negative reaction of v. 16.

Whether eating or abstaining, in God’s kingdom both parties can faithfully serve Christ. But this is not possible while unduly judging, despising, grieving, or destroying a fellow-servant, or failing to walk in love, or neglecting to live in righteousness, peace, and joy as expected of all who comprise the Lord’s spiritual family. Accordingly, one is in good standing, in favor with God and men (cf. 12:17),¹⁷ “who serves Christ by being righteous and conciliatory and charitable towards others …”¹⁸

We should, therefore, be actively and persistently (present tense) “pursuing” [διώκωμεν] (cf. 9:30, 31; 12:13)¹⁹ the things [τά] of “peace” [τῆς εἰρήνης], as noted in v. 17 and repeatedly highlighted throughout the letter.²⁰ Also the things [τά] of “upbuilding” [οἰκοδομῆς] (cf. 15:2) “unto one another” [εἰς ἀλλήλους], a building-construction metaphor descriptive of God’s purpose for the mutual edification and strengthening of his church.²¹ Apparently this is possible even when strong opinions are not shared. “The practical rule implied here is that, when anything is morally indifferent to me, before I act on that conviction, I must ask how such action will affect the peace of the Church, and the Christian growth of others.”²²

--Kevin L. Moore

Endnotes:

     ¹ E. F. Harrison, “Romans” 149.

     ² Elsewhere in Paul, see 1 Cor. 4:20; 6:9-10; 15:50; Gal. 5:21; Col. 4:11; 1 Thess. 2:12; 2 Thess. 1:5; and “the kingdom” (1 Cor. 15:24); “the kingdom of Christ and of God” (Eph. 5:5); “the kingdom of his beloved Son” (Col. 1:13); and “his [heavenly] kingdom” (2 Tim. 4:1, 18). Note also the heavenly “citizenship” (Phil. 3:20). The Galatians were warned by Paul and Barnabas of inevitable afflictions when entering “into the kingdom of God” (Acts 14:22), which, in that geographical region, consisted of the churches of Galatia (Gal. 1:2). In planting the church in Thessalonica (1 Thess. 1:1), the apostle and his coworkers proclaimed Jesus as “king” (Acts 17:7). Paul consistently taught those in Ephesus about “the kingdom of God” (Acts 19:8; 20:25), and as “fellow citizens” (Eph. 2:19) they comprised the church (Eph. 1:22; 3:10, 21; 5:23). See K. L. Moore, “Where’s the Church in the Gospel Plan of Salvation?” Moore Perspective (16 Feb. 2016), <Link>. On Paul’s use of the verbal βασιλεύω (to “reign), see Rom. 5:14, 17, 21; 6:12; 1 Cor. 4:8; 15:25; 1 Tim. 6:15; appended to the prefix σύν (“with”) in 2 Tim. 2:12.

     ³ Note in particular 1 Cor. 4:20; 15:23-25; Col. 1:13-14; 1 Tim. 6:13-16; 2 Tim. 4:1, 8. Reflecting the tension between “now” and “not yet,” comparable to what Jesus himself taught (e.g., Matt. 4:17, 23; 5:3, 10; 6:10; 16:28), kingdom theology is “foundational to the whole of Paul’s thought …. a fundamental component of Paul’s eschatological perspective and underlies the whole of his teaching” (L. J. Kreitzer, “Kingdom of God/Christ” in DPL 524-26).

     ⁴ The noun δικαιοσύνη (“righteousness”) occurs 57 times in Paul’s writings, 33 in Romans; the verbal δικαιόω (to “justify”) occurs 27 times in Paul, 15 in Romans. The various forms of this word group appear in the Pauline letters over a hundred times. 

     ⁵ Outside of Romans, this exact phrase is found in Paul’s writings only in 1 Cor. 4:20. 

     ⁶ Cf. Rom. 1:7; 2:10; 3:17; 8:6; 14:17, 19; 15:13, 33; 16:20. Paul employs this noun a total of 43 times in his letters, and the verbal εἰρηνεύω (12:18) three of its four occurrences in the NT.

     ⁷ W. G. Morrice, “Joy” in DPL 511. Paul includes the noun χαρά (“joy”) 21 times in his letters, and the verb χαίρω (“rejoice”) 29 times (not counting compound and other forms). 

     ⁸ The noun πνεῦμα occurs 35 times in Romans in a variety of senses (1:4, 9; 2:29; 5:5; 7:6; 8:1, 2, 4, 5, 6, 9, 10, 11, 13, 14, 15, 16, 23, 26, 27; 9:1; 11:8; 12:11; 14:17; 15:13, 16, 19, 30). At times there seems to be a merging of allusions, as the renewed spirit of the redeemed is sealed with God’s Spirit and molded into the spirit of Christ (cf. 8:2, 9-11).

     ⁹ Rather than the sense of “boasting,” as in the Corinthian letters, the statement here is in the context of “rejoicing” [καυχάομαι] in hope, rejoicing [καυχάομαι] in sufferings, and rejoicing [καυχάομαι] in God (5:2, 3, 11).

     ¹⁰ See also Rom. 2:16; 10:15, 16; 11:28; 15:16, 19, 20; 16:25.

     ¹¹ Note Paul’s frequent use of the adj. “spiritual” [πνευματικός] (Rom. 1:11; 7:14; 15:27; cf. 1 Cor. 2:13, 15; 3:1; 9:11; 10:3-4; 12:1; 14:1, 37; 15:44, 46; Gal. 6:1; Eph. 1:3; 5:19; 6:12; Col. 1:9; 3:16). Outside of Paul, only 1 Pet. 2:5 in the NT.

     ¹² To be “led by the Spirit of God” (Rom. 8:14) is not a passive experience but requires actively walking according to the S/spirit [πνεῦμα] with intentionality and resolve (8:4-10; cf. 2:6-13; 6:4-22; 7:6, 25; 13:13). We are therefore led by the Spirit of God as we, who abide in Christ, are willfully compliant and faithfully following the Spirit-inspired teachings of God (1:16-17; 6:16-18).

     ¹³ Cf. John 3:27-30; 15:10-11; 16:20-24; Acts 5:41-42; 8:39; 13:52; 2 Cor. 1:24; 2:3; 6:10; 7:4; 8:2; 13:9, 11; Gal. 5:22; Phil 1:3-5, 25; 2:2, 17-18, 29; 3:1; 4:1, 4; Col. 1:11, 24; 2:5; 1 Thess. 1:6; 2:19-20; 3:9; 5:16; 2 Tim. 1:4; Philem. 7; Heb. 10:34; Jas. 1:2-3; 4:9; 1 Pet. 1:8; 4:13; 1 John 1:4; 2 John 4, 12; 3 John 3-4; Rev. 19:7.

     ¹⁴ Cf. Rom. 6:6; 7:6, 25; 9:12; 12:11; 16:18; note also the noun δοῦλος in 1:1; 6:16-20.

     ¹⁵ See also 2 Cor. 5:9-10; Eph. 5:10; Phil. 4:18; Col. 3:20; Heb. 13:21; cf. Tit. 2:9.

     ¹⁶ See also 1 Cor. 11:19; 2 Cor. 10:18; 13:7; 2 Tim. 2:15; Jas. 1:12.

     ¹⁷ Compare 1 Sam. 2:26; Prov. 3:4; Luke 2:52; 2 Cor. 8:21; Phil. 4:5; 2 Tim. 2:24; Tit. 3:2; Heb. 12:14.

     ¹⁸ W. Sanday and A. C. Headlam, Romans 392.

     ¹⁹ See also 1 Cor. 14:1; Phil. 3:12, 14; 1 Thess. 5:15; 1 Tim. 6:11; 2 Tim. 2:22; Heb. 12:14; 1 Pet. 3:11.

     ²⁰ Rom. 1:7; 2:10; 3:17; 5:1; 8:6; 15:13, 33; 16:20; cf. 12:18.

     ²¹ See also 1 Cor. 3:9-11; 14:3, 5, 12, 26; 2 Cor. 10:8; 12:19; 13:10; Eph. 2:21; 4:12, 16, 29. Besides the noun οἰκοδομή, note the comparable use of the verbal οἰκοδομέω in Rom. 15:20; 1 Cor. 8:1; 10:23; 14:4, 17; 1 Thess. 5:11; cf. also 1 Pet. 2:5, 7.

     ²² J. Denney, “Romans” 2:706.

Related Posts: The Weak and Strong: Part 1, Part 2, Part 3, Part 5, Part 6, Part 7

 

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Are You Sure the Thief on the Cross Wasn’t Baptized?

     The two criminals who were crucified on either side of Jesus initially participated in reviling him (Matthew 27:44). In the course of time, however, one of them had a change of heart. He believed in and reverenced God and recognized that he and his corrupt associate deserved punishment and that Jesus was entirely innocent (Luke 23:40-41). According to the majority of manuscripts the contrite felon addressed Jesus as “Lord” (v. 42a), although due to textual variation a number of English versions have omitted the expression (ASV, ESV, etc.). Nevertheless, simply calling Jesus Lord, of itself, is insufficient (Matthew 7:21).

     The request the man goes on to make is intriguing: “remember me when You come into Your kingdom” (Luke 23:42b).¹ How did he know about the Lord’s kingdom? Of all the words spoken by Jesus from the cross, there is no record of the kingdom having been mentioned. So when and by whom had the offender learned about it, and what prompted Christ to confirm his place in Paradise (v. 43)? By investigating the biblical record more thoroughly (particularly the third chapters of Matthew, Mark, and John), the groundwork is laid for unraveling this apparent mystery.

HELPFUL BACKGROUND INFORMATION

     “In those days John the Baptist came preaching in the wilderness of Judea, and saying, ‘Repent, for the kingdom of heaven is at hand!’² …. Then Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins” (Matthew 3:1-2, 5-6). Extremely large numbers were baptized as a result of John’s preaching, and certain religious leaders are the only known exceptions (v. 7; 21:25; Luke 7:30).

     Then we read in Matthew 4:17, “From that time Jesus began to preach and to say, ‘Repent, for the kingdom of heaven is at hand’.” While Jesus taught the same message, the impact was even greater and more far-reaching. “And Jesus went about all Galilee … preaching the gospel of the kingdom …. Then His fame went throughout all Syria …. Great multitudes followed Him–from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan [viz. Perea]” (vv. 23-25). And there’s more.

     “But Jesus withdrew with His disciples to the sea. And a great multitude from Galilee followed Him, and from Judea and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon [viz. the region of Phoenicia in southern Syria], a great multitude …” (Mark 3:7-8). The doctrine of the Lord’s kingdom had spread as far north as Syria, as far east as Decapolis and Perea, as far south as Idumea, and all the territories in between – an area of approximately 18,000 square miles (29,000+ sq. km). And there’s more.

     In John 3 we read of Jesus’ conversation with Nicodemus. Like many of the Lord’s early disciples, Nicodemus was blinded to heavenly truths because of his earthly focus. He was confusing spiritual birth with physical birth, so Jesus explains: “Most assuredly I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (v. 5). God has always expected both internal and external responses from those who seek his favor, involving (a) submissive hearts, and (b) obedience to the divine will.³ If to be born of the spirit is the internal aspect of conversion,⁴ what does it mean to be born of water? Let’s keep reading.

     While Jesus goes on to emphasize both inward and outward expressions of faith (vv. 16, 21),⁵ consider what happens next. “After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized” (v. 22). Why did Jesus baptize? Because unless one is born of water and the spirit, he cannot enter the kingdom of God. “Now John also was baptizing in Aenon near Salem, because there was much water there. And they came and were baptized…. And they came to John and said to him, ‘Rabbi, He who was with you beyond the Jordan, to whom you have testified–behold, He is baptizing, and all are coming to Him!” (vv. 23-26).

     Moving on to John chapter 4, we read the following: “Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples) …” (vv. 1-2). When the masses responded to Jesus’ preaching about the kingdom, his disciples did the baptizing. Further, the Lord sent out the twelve and later at least seventy more of his loyal followers to disseminate the same message (Matthew 9:35–10:7; Luke 10:1-11). John the Baptist had taught about the kingdom and baptized multitudes in Jerusalem, all Judea, and all the region around the Jordan. Jesus and his followers baptized even more throughout a much greater geographical area (see above).

BAPTIZED OR NOT?

     Now back to the dying convict who requested of Jesus, “remember me when You come into Your kingdom” (Luke 23:42). It is no mystery that he knew about the Lord’s kingdom. How could he have not known?! The question is, had he or had he not been baptized in conjunction with this knowledge? Although absolute proof is beyond our grasp, which scenario is more likely?

     Many, who have bought into the abridged doctrine of salvation by faith alone (apart from obedience), often appeal to the example of “the thief on the cross” in an attempt to refute the necessity of baptism. But is it legitimate to assume and then boldly assert that this malefactor was never baptized, and somehow this sets a precedent for modern-day conversions?

     Here is what we know from the scriptures. The man had knowledge of the Lord’s kingdom. This is not surprising, seeing that for more than three years the message of the kingdom had saturated the entire region. And this message included instruction about repentance and baptism. Myriads had been baptized by John, while Jesus and his disciples baptized even more. It is neither impossible nor improbable that the man whom the Lord welcomed into Paradise had in fact been baptized. But don't miss this next point.

     Jesus affirmed that there is no access to God’s kingdom without being born of water and the spirit (John 3:5), and he subsequently enjoined repentance and baptism on all who received his teaching (John 3:22–4:2). He then granted entrance into this kingdom to a man who had apparently received that message (Luke 23:42-43). Either Jesus made an exception, or this man had met the necessary conditions. Could this be an example of restoration rather than conversion? (compare Acts 8:9-24)

WHAT IF …?

     Admittedly there is no explicit reference to this criminal having been baptized. Still, he was living under the old covenant of the Jews, and Jesus had the power on earth to forgive sins (Mark 2:10). Christ’s new covenant was not inaugurated before he died (Hebrews 9:15). Then following the events at Golgotha, baptism is likened to the Lord’s death, burial and resurrection (Romans 6:3-6; 1 Peter 3:21). Under the new covenant of Christ, baptism is the defining point at which penitent believers become disciples (Matthew 28:18-20), have their sins forgiven (Acts 2:37-38), receive salvation (Mark 16:16), and are granted entrance into God’s kingdom (Colossians 1:13-14; 2:12; cf. John 3:5).

     No one on earth today is in the physical presence of Jesus, or is living under the old Jewish covenant, or is exempt from the requirements of Christ’s new covenant. Therefore, appealing to the example of “the thief on the cross” in an effort to dismiss the requisite of baptism is presumptuous and reckless, and it demonstrates an ignorance of (or disregard for?) the overall context of scripture.

     “‘Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen” (Matthew 28:19-20).

--Kevin L. Moore      

    

Endnotes:

     ¹ Unless otherwise noted, all scripture quotations are from the NKJV, with added emphasis in bold type and added words in [square brackets].

     ² Note that “the kingdom of heaven” is the same as “the kingdom of God” (cf. Matthew 19:23-24). See The Kingdom of God Part 1.

     ³ See Exodus 25:2; 35:5, 21, 29; Deuteronomy 4:29-30; 5:29; 6:4-9; 8:2; 10:2; 11:13; 26:16; 30:2, 10, 14; Joshua 22:5; 1 Samuel 12:20, 24; 1 Kings 2:4; 8:23, 61; 9:4; 14:8; 2 Kings 20:3; 23:3, 25; 2 Chronicles 29:31; 31:21; 34:31; Ezra 7:10; Psalm 34:15-18; 86:11, 12; 111:1; 119:2, 7, 10, 34, 69, 112; Isaiah 26:9; 38:3; 51:7; 66:2; Jeremiah 17:10; Luke 8:15; John 4:23-24; Romans 1:9; 6:17; 7:6, 22; 12:11; 2 Corinthians 9:7; Ephesians 4:21-24; 5:19; 6:6; Hebrews 10:22; 1 Peter 1:22-23; cf. Psalm 78:8; Isaiah 29:13; Matthew 15:8-9; Hebrews 3:7-19.

     ⁴ The Greek word pneuma can have reference to either the human spirit or the Holy Spirit, and English translators have to make judgment calls as to whether the lower case “s” or the upper case “S” is used. See Soul and Spirit. There are other occurrences in John where pneuma clearly refers to man’s inner spirit (4:23-24; 11:33; 13:21). Compare also Hebrews 10:22; 1 Peter 1:22-23; 3:20-21.
     ⁵ See A Closer Look at John 3:16. 

Related Posts: Dispelling Popular Myths, Baptism of John, Questions About Baptism Part 1, Part 2, Part 3, Part 4

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The Kingdom of God (Part 3 of 3)

The Approaching Kingdom:

     In preparing the way for Christ, John the baptizer proclaimed: “Repent, for the kingdom of heaven is at hand” (Matt. 3.2).* Jesus preached the same message: “Repent, for the kingdom of heaven is at hand” (Matt. 4.17); “surely the kingdom of God has come upon you” (Matt. 12.28); “The time is fulfilled, and the kingdom of God is at hand . . .” (Mark 1.15). Jesus said to his contemporary disciples: “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power” (Mark 9.1; cf. Matt. 16.28; Luke 9.27).

     During the ministries of John the baptizer and Jesus, the kingdom was at hand. The kingdom was to be fully realized during the lifetime of Christ’s 1st-century disciples. The kingdom was to come with power. When Peter confessed that Jesus is “the Christ, the Son of the living God” (Matt. 16.16), upon that solid foundation Jesus promised to build his church (v. 18). The Lord’s very next statement to Peter was: “And I will give you the keys of the kingdom of heaven . . .” (v. 19). Why did Jesus promise to build his “church” and then immediately mention the “kingdom”?  Either he was abruptly changing subjects or there is a connection between the church and the kingdom.

The Kingdom Realized:

     Between his resurrection and ascension, Jesus spent nearly six weeks speaking to his apostles “of things pertaining to the kingdom of God” (Acts 1:1-3). He commanded them to wait in Jerusalem “for the promise of the Father,” and they would receive “power” when the Holy Spirit had come upon them (vv. 4, 8). N.B. The kingdom was to come with “power” (Mark 9:1) in Jerusalem (Isa. 2:3). In Acts 2 the Lord’s promise to them was fulfilled, and Peter stood with the eleven and began to preach the gospel (v. 14). N.B. Peter had been promised “the keys of the kingdom” (Matt. 16:19). Keys are a means of entrance, and when Peter preached the gospel and his hearers obeyed it, they were “added” to the community of the saved, i.e. the church (vv. 41, 47). 

     From Acts 2 onwards we read of the existence and growth of the church (5:11; 8:1, 3; etc.), proclaimed as “the kingdom of God” (8.12; 19.8; 20.25; 28.23, 31), into which penitent baptized believers enter and serve (2.38, 41, 47; 8.12; 14.21-22; cf. John 3.5; Col. 1.13; 4.11). In Col. 1.13 Paul writes: “He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love.” The apostle John was “in the kingdom” and affirmed that the Lord “has made us to be a kingdom . . .” (Rev. 1.6, 9; 5.10 NASB). 

     Christ is now reigning in his kingdom (Acts 2.30-36; Rom. 15.12; 1 Cor. 15.24-25; 1 Tim. 6.13-16) and all Christians are citizens of it (Eph. 2.19). It is not a physical kingdom “of this world” (John 18.36) but is a spiritual kingdom, governed from heaven, that will be delivered to God the Father when Christ comes again (1 Cor. 15.23-25).

     Citizenship in God’s kingdom is actualized when one’s sins are forgiven (Col. 1.12-14; Rev. 1.5-6) and is maintained by faithful and holy living (Rom. 14.16-17; 1 Cor. 4.20; 6.9-10; Gal. 5.21; Eph. 5.5; 1 Thess. 2.12; James 2.5; 2 Pet. 1.10-11). Note the connection between church/kingdom in Matt. 16.18-19; Col. 1.13, 18; Heb. 12.23, 28. Note also the connection between suffering in this life and being part of God’s kingdom (Acts 14.22; 2 Thess. 1.4-5; Rev. 1.9). Those who are now citizens of God’s kingdom have an inheritance in the future heavenly kingdom (1 Cor. 15.50; 2 Tim. 4.1, 18; 2 Pet. 2.11).

Conclusion:

     An important aspect of the message of missions is the gospel of the kingdom of God. This was the message preached by John the baptizer, Jesus, the apostles, and early evangelists. The kingdom of God is synonymous with God’s sovereign rule, but only those who accept and submit to the Lord’s reign can comprehend, enter, and comprise God’s spiritual kingdom. This spiritual kingdom is variously designated as the kingdom of heaven, of God, and of Christ.

     The sovereignty of God, having been challenged by Satan and rejected by men through the ages, was to be established on earth by way of the Messiah and his kingdom – prophesied throughout the Old Testament. During the earthly ministry of Jesus, the kingdom was said to be “at hand,” “upon you,” and ready to be realized during the lifetime of Christ’s contemporary disciples; it was to come with “power” and Peter would be given its “keys.”

     On the day of Pentecost (Acts 2) the power was demonstrated by the Holy Spirit and Peter preached the gospel, through which obedient hearers were added to the community of the saved. The kingdom of God is the church into which all penitent baptized believers (purified of sin) enter and obtain heavenly citizenship. This spiritual kingdom will last beyond this life on into the eternal heavenly kingdom of God.

--Kevin L. Moore

*Unless otherwise noted, all scripture quotations are from the NKJV.

Related Posts: Kingdom of God Part 1, Part 2, The Meek Shall Inherit the Earth, And With Many Other Words, The Church of the NT

Related Articles: FHU's Kingdom journal 1:1, 1:2; Stan Mitchell's The Kingdom

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