The Gospel of the Kingdom part 6 As Proclaimed in the Book of Acts Through Revelation

Has anyone ever told you that we, you, and I have to be counted worthy of the kingdom of God? Welcome to Call to Glory, the cutting-edge weekly podcast dedicated to helping you know Christ, the power of his resurrection, and the fellowship of his sufferings. If this is your first time tuning in, please be sure to like, share, comment, and subscribe. On this part of our series, What is the Gospel? We've been studying the Gospel of the Kingdom. This is the original gospel or good news that Christ and John the Baptist proclaimed to the people of Israel at the beginning of their public ministries. And as we've been saying in our last three episodes, the gospel of the kingdom is in fact Christ's declaration of war against Satan and his kingdom. As the Apostle Paul wrote, for the kingdom of God is not in word but in power. And with that, let's turn to Acts chapter 13, where we see Paul and Barnabas in the synagogue at Antioch. And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Men and brethren, if you have any word of exhortation for the people, say on. Then Paul stood up and motioning with his hand said, Men of Israel, and you who fear God, listen. The God of this people, Israel, chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm he brought them out of it. Now for a time of about forty years he put up with their ways in the wilderness, and when he had destroyed seven nations in the land of Canaan, he distributed their land to them by allotment. After that he gave them judges for about four hundred and fifty years until Samuel the prophet, and afterward they asked for a king, so God gave them Saul, the son of Kish, a man of the tribe of Benjamin, for forty years, and when he had removed him, he raised up for them David his king, to whom he also gave testimony, and said, I have found David, the son of Jesse, a man after my own heart, who will do all my will. From this man's seed, according to the promise, God raised up for Israel a Savior, Jesus, after John had first preached before his coming, the baptism of repentance to all the people of Israel. And as John was finishing his course, he said, Who do you think I am? I am not he. But behold, there comes one after me, the sandals of whose feet I am not worthy to loose. Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent. For those who dwell in Jerusalem and their rulers, because they did not know him, nor even the voices of the prophets which are read every Sabbath, have fulfilled them in condemning him. And though they found no cause for death in him, they asked Pilate that he should be put to death. Now when they had fulfilled all that was written concerning him, they took him down from the tree and laid him in a tomb. But God raised him from the dead. He was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people, and we declare to you glad tidings, that promise which was made to the fathers, God has fulfilled this for us, their children, and that he has raised up Jesus. As it is also written in the second Psalm, You are my son, today I have begotten you. And that he raised him from the dead no more to return to corruption, he has spoken thus. I will give you the sure mercies of David. Therefore he also says in another psalm, You will not allow your holy one to see corruption. For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption. But he whom God raised up saw no corruption. Therefore, let it be known to you, brethren, that through this man is preached to you the forgiveness of sins, and by him everyone who believes is justified from all things from which he could not be justified by the law of Moses. We'll look at this amazing passage in more detail in our upcoming episode on the gospel of Christ. For now, however, I hope you can see that Paul was not preaching either a Gentile or a spiritual kingdom. Rather, just like Peter on the day of Pentecost, he and Barnabas proclaimed the risen Christ as the fulfillment of God's promises to King David, the nation of Israel, and their Jewish brethren. And just like the other apostles, Paul and Barnabas understood that the gospel of the kingdom is inseparable from the preaching of Christ. The message they proclaimed never deviated from that essential truth. Well, what about the famous Jerusalem Council in Acts 15? Where the apostles met to consider what to do with the multitudes of Gentiles who were turning to the Lord. Now, while that is again well beyond the scope of this study, I do want to briefly point out how James connected those events with the promised restoration of the Davidic kingdom. Let's look, starting in verse 12. Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. And after they had become silent, James answered, saying, Men and brethren, listen to me. Simon has declared how God at the first visited the Gentiles to take out of them a people for his name. And with this the words of the prophets agree, just as it is written. After this I will return and will rebuild the tabernacle of David, which has fallen down. I will rebuild its ruins, and I will set it up, so that the rest of mankind may seek the Lord, even all the Gentiles who are called by my name, says the Lord who does all these things. Did you catch James' reference to the fallen tabernacle of David? That's from the Hebrew prophet Amos. And there's the kingdom once again. You see, it's everywhere. Now what do I mean? The rebuilding of the fallen tabernacle of David refers to the restoration of the eternal dynasty God promised to David. And that, of course, began with the resurrection of Christ and will culminate with his return to establish his kingdom in power and glory. Once again, we see that everything the apostles said and did concerning Christ and his kingdom was not only viewed through the lens of God's promises to Israel in the Hebrew Scriptures, but also understood and interpreted as having literally fulfilled them. Not allegorically or spiritualized like most of the early church fathers and Christian theologians had done for almost two thousand years, literally, just as the Bible teaches. Turning back to Paul, Luke records the following in Acts chapter 19, beginning at verse eight. And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. So once again we see Paul proclaiming the gospel of the kingdom. But notice what Luke says next in verses nine through ten. But when some were hardened and did not believe, but spoke evil of the way before the multitude, he departed from them and with Judas the disciples, reasoning daily in the school of Tyrannus. And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. You see, Luke, speaking under the direct inspiration of the Holy Spirit, is equating the preaching of the things of the kingdom of God with the word of the Lord Jesus. Again, the preaching of Christ is inseparable from the gospel of the kingdom. Now we see the gospel of the kingdom yet again in Acts 20, when Paul addressed the elders at Ephesus just before his departure. In his words, and indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. And then in chapter 28, we see Paul addressing the leaders of the Jewish community in Rome. After explaining the events that led to him being brought there in chains, Luke records the following, beginning in verse 23. So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the law of Moses and the prophets, from morning till evening. Again, the focus of Paul's message was twofold, testifying about the kingdom of God and preaching Christ from the Hebrew Scriptures. Luke concludes his account in verses thirty to thirty-one with this. Then Paul dwelt two whole years in his home rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concerned the Lord Jesus Christ with all confidence, no one forbidding him. And so the book of Acts opens and closes with the gospel of the kingdom. In light of that, we would do well to remember Christ's prophecy in the olive discourse in Matthew 24, that this gospel of the kingdom will be preached in all the world as a witness to the nations at the end of the age. Now notice very carefully that Christ did not say the gospel of the kingdom, but this gospel of the kingdom. Why is that important? Because Christ clearly and specifically meant the good news of the kingdom that He had been proclaiming throughout his entire ministry. Not a Gnostic, Gentile, Roman Catholic, supersessionist, dispensational, Calvinist, Reformed, covenant theology, or some other gospel of the kingdom, but the good news that the exact same Davidic kingdom promised in the Hebrew Scriptures, of which Christ is the rightful heir, is coming. Dare we do any differently? Woe to anyone, Christian or not, who would presume to add to, take away from, or in any way alter what Christ has said. Before we close, let's look at a few more New Testament references to the kingdom, beginning with 1 Corinthians chapter 15. But now Christ is risen from the dead and has become the first fruits of those who have fallen asleep. For since by man came death, by man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive, but each one in his own order, Christ the first fruits, afterward those who are Christ's at his coming. Then comes the end, when he delivers the kingdom to God the Father, when he puts an end to all rule and all authority and power. For he must reign until he has put all enemies under his feet. The last enemy that will be destroyed is death. For he has put all things under his feet, but when he says, All things are put under him, it is evident that he who put all things under him is accepted. And when all things are made subject to him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all. Now, although His focus here is the resurrection of the dead, notice how Paul places it squarely within the context of the biblical kingdom of God. As we pointed out many times, the overwhelming weight of scriptural evidence points to this being the promised Davidic kingdom over which Christ will reign with the saints and ultimately deliver to God the Father the kingdom of God. Now let's now look at chapter four of Paul's epistle to the Colossians, starting at verse ten. Aristarchus, my fellow prisoner, greets you, with Mark, the cousin of Barnabas, about whom you received instructions. If he comes to you, welcome him, and Jesus, who is called justice. These are my only fellow workers for the kingdom of God who are of the circumcision. They have proved to be a comfort to me. Several things stand out here. First, notice how he describes Aristarchus, Mark, and Jesus called justice as his fellow workers for the kingdom of God. Notice also that they're the only ones who are Jewish. The clear implication is there were also Gentiles working with Paul for the promised kingdom of God. And come to think of it, there's actually no need to speculate about that. While biblical scholars differ as to whether Luke was a Jew or Gentile, we know without a doubt from Galatians 2, verse 3 that Titus was a Gentile convert to the faith. Despite this, there is no biblical or historical evidence that he ever taught or preached either a Gentile or a spiritual kingdom. Why do you suppose that is? Well, evidently, he and the other Gentiles working with Paul had never read the writings of theologians like Augustine, Origen, Justin Martyr, Thomas Aquinas, Jean Calvin, and Martin Luther. Hyperbole? Absolutely. But I do hope you get my point loud and clear. In sharp contrast to the majority of Christian leaders and teachers going back to the early church fathers, Titus and the other Gentile followers of Christ working with Paul and the other apostles were drawing from a pure and holy source. What do I mean? They received their doctrine, theology, and practice not from the philosophies and traditions of man, but rather from the Hebrew scriptures and the teaching of the apostles. We can learn much from their example. Someone, however, will undoubtedly say, Well, didn't Paul tell Titus to rebuke and silence the Jewish believers on Crete because they were teaching Jewish fables and the commandments of men? Absolutely, and thank you very much, as that only helps me prove my point. Now notice carefully that Paul was not speaking against the Hebrew scriptures. That would be utterly inconceivable. There are neither Jewish fables nor the commandments of men but the pure word of God. Paul, more than anyone else, knew that, and I hope we all do as well. To say otherwise would not only be slanderous, but outright heresy. And truth be told, Christian fables are no better or holier than Jewish fables. And likewise, the commandments of Christian men are no better than those of Jewish men. Like Christ himself, Paul's concern was silencing those who were teaching fables and the commandments of men, whatever their origin, as truth. And as the reformers so rightly said, sola scriptura. Now let's also compare this with what Paul said about Timothy to the saints at Thessalonica. Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ. So Aristarchus, Mark, and Jesus, called justice, were Paul's fellow workers for the kingdom of God, while Timothy was his fellow laborer in the gospel of Christ. Two different ministries? Different callings? Different gospels? Of course not. Let me explain. As we are endeavoring to show in this series, biblically speaking, there is only one gospel. However, there are various interrelated aspects of this good news that are emphasized by the New Testament writers at different times and for different reasons more than others, now that doesn't make one any more or less true or valid than the others, and so it is with the gospel of Christ. Briefly stated, the gospel or good news of Christ emphasizes that it is Jesus of Nazareth who is the fulfillment and embodiment of all of the biblical promises God made to Abraham and Israel. Not only of a Savior and a redeemer, but also Lord and King who will inherit the throne of David and rule the world with righteousness and justice. It is the good news that Jesus is the Lamb of God who takes away the sin of the world. It is the good news that in Christ we may have forgiveness of sins, and it is the good news that He is the long-awaited Messiah or anointed one who the Jewish people had been and still are waiting and looking for. And just as Christ cannot be separated from his kingdom, neither can the gospel of Christ be separated from the gospel of the kingdom. They are different aspects of the one true everlasting gospel. They are and forever will be inseparable. The writer of Hebrews also understood this. Now let's look at chapter one, beginning at verse eight. But to the Son he says, Your throne, O God, is forever and ever. A scepter of righteousness is the scepter of your kingdom. You have loved righteousness and hated lawlessness, therefore, God, your God, has anointed you with the oil of gladness more than your companions. We read just a little further in verse thirteen. But to which of the angels has he ever said, Sit at my right hand till I make your enemies your footstool? Again, there's no ambiguity here. The writer is clearly telling us that this quote from Psalm forty five about the kingdom was spoken directly by God to his son Jesus. And if that were not enough, he further affirms along with Matthew, Mark, Luke, and Peter for a total of six times in the New Testament that the promised fulfillment of the Davidic kingdom in Psalm 110 belongs to Christ. And turning to the book of Revelation, we see a prophetic picture of Christ's kingdom coming in all its glory, majesty, and power. Turn with me to chapter eleven, verse fifteen. Then the seventh angel sounded, and there were loud voices in heaven saying, The kingdoms of this world have become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever. We also see a similar proclamation in chapter twelve. Now this is where everything is heading. Not somewhere in heaven, but the eternal kingdom God promised to David's seed, Jesus of Nazareth, the anointed one is foretold by the law, the prophets, and the writings, and proclaimed by the testimony of the apostles and the New Testament writers. You may very well still be asking, why is this so important? And why are we spending so much time and energy talking about the gospel of the kingdom? Isn't it enough just to call on the name of the Lord? Well, let's see what the Apostle Paul had to say about this. So turn with me, please, to 2 Thessalonians chapter 1, beginning at verse 3. We are bound to thank God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of every one of you all abounds toward each other, so that we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure, which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God. Therefore, we also pray always for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodness and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you and you in him, according to the grace of our God and the Lord Jesus Christ. Has anyone ever told you that we, you, and I, have to be counted worthy of the kingdom of God? Or just what exactly that means? Let's finish our study of the gospel of the kingdom with the closing words of Peter's second epistle, beginning with chapter three and verse eleven. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness? Looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat. Nevertheless, we, according to his promise, look for new heavens and a new earth in which righteousness dwells. Therefore, beloved, looking forward to these things, be diligent to be found by him in peace, without spot and blameless, and consider that the long suffering of our Lord is salvation, as also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, and which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the scriptures. You therefore, beloved, since you know this beforehand, beware lest you also fall from your own steadfastness, being led away with the error of the wicked, but grow in the grace and knowledge of our Lord and Savior, Jesus Christ. If this is your first time tuning in, please be sure to like, share, comment, subscribe, and ring the bell so you can be notified whenever we post new episodes. If you like what you've heard today, please also leave a review wherever you're listening to this podcast. Tell us what you loved about this episode, how it may have helped or encouraged you, or you can simply leave a comment about any other topics you'd love to hear us cover in the future. Finally, remember to always keep your lamps trimmed, lit, and full of oil. Shalom and see you next time.