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REVELATION - Behold, I am Coming Soon
Studies in the Book of Revelation
BOOK 4 - THY KINGDOM COME (REVELATION 10:1 - 12:17) – The two witnesses of the last days and the expulsion of Satan from heaven
PART 4.3 - SUPPLEMENT: THE MYSTERY OF GOD IN ITS COMPLETION THE RELATIONSHIP OF THE KINGDOM OF GOD TO THE CHURCH OF JESUS CHRIST

3. The Unfolding of the Mystery of God in the Oneness of Christ with His Church


Whoever searches the Bible for statements about the kingdom of God and the church of Jesus Christ discovers some peculiar connections.

In the Old Testament approximately 20 verses attest to the kingdom of God (especially David and Daniel), while in the New Testament around 125 verses speak of this theme. Thereby, alone in the first three gospels the “kingdom of God” and the “kingdom of heaven” appear more than 90 times (in John's gospel only 5 times).

In addition to what the first three gospels tell about the kingdom of God, John stressed the discourse of Jesus with Pilate, in which He three times proclaimed that His kingdom was not of this world (John 18:36). Furthermore, John wrote about the visit of the councilor Nicodemus, to whom Jesus said: no one could see or enter the kingdom of God, unless he is born again (John 3:3, 5).

In the Acts of the Apostles and in the letters of Paul and other apostles, as well as in the Revelation of Jesus Christ, 31 other verses are found that speak about the kingdom of God.

Following the ascension of Jesus, why does the proclamation of the kingdom of God in the writings of the apostles decline so sharply in relation to its appearance in the gospels? Jesus spoke three times more often about the kingdom than all of the apostles together!

The Son of God had come to gather the fruits of the vineyard for His Father (Matthew 21:37-38; 22:2; Mark 12:6; Luke 20:13-14). He wanted to save His entire nation and incorporate it as a unity into the kingdom of His Father (Matthew 1:21; 23:37; Luke 13:34). But most of the Jews rejected their King and had Him crucified by the Romans. As the true “High Priest” the Crucified asked His Father to forgive their sin, because in the end they did not know what they were doing (Luke 23:34). When the majority of the Jews after Jesus' resurrection and ascension rebelled further against the Holy Spirit in the testimony of the apostles, the kingdom of God was taken from them and offered to the unclean nations (Matthew 21:43; Acts 13:45-49; 28:23-28). Since then the principle of the church (ecclesia) supersedes the preaching of the kingdom of God!

In the New Testament there are more than 135 verses in which the word church can be found. This term, however, is found only four times in the gospels in three verses (Matthew 9:18; 16:18; 18:17). The church called out of the nations was neither the central theme nor the goal in the proclamation of Jesus Christ. Jesus had come as the Son of David to build up the kingdom of God in Israel. Only after the pouring out of the Holy Spirit do we find in the book of Acts, in the epistles and in Revelations, more verses that speak of the church, as such, than speak of the kingdom of God.

Whoever compares the appearance of the word “church” with the term “kingdom of God” in the New Testament, will discover some amazing perspectives:

Name of BookKingdom of GodChurch
The four Gospels95 verses3 verses!
Acts of the Apostles8 verses27 verses
Paul's Letters14 verses84 verses!
Remaining Letters4 verses6 verses
Revelation5 verses16 verses
 126 verses136 verses

In the gospels Jesus proclaimed the “kingdom of God” 30 times more frequently than He did the “church”! The writings of the apostles, however, speak four times more often of the “church” than they do of the “kingdom”! The main emphasis is set by the missionary to the nations, Paul, who spoke nearly as often of the “church”, as Christ did of the “kingdom”. Had Paul transformed the message of the kingdom into a “gospel of the church”? Definitely not, for the “kingdom” had linguistically and historically a different content, as well as a different goal, than that of the “church”.

The word “church” (ecclesia) is not a Christian word, but described, already in the time of Alexander, the prominent citizens of a city, who had been appointed (called out) to carry out the cities responsibilities on behalf of all residents. The honorary title “ecclesia” refers to the citizen's assembly, which gathered together in the main square of a city (polis) to discuss and decide over projects, taxes, war and peace. The “church” was in this way the legislative body of a city, which also had to come up with the money to implement their decisions.

Since the time Jesus and His apostles filled this term with a gospel content, the word “church” has come to mean “the called out from all the nations”, who have heard the call of Christ, obey Him, and together with others of God's redeemed and chosen, carry out evangelical ministries in their society. One could call the church a study-group called together by Christ with a sense of self-sacrifice. Jesus described her as being the “light of the world” and the “salt of the earth” (Matthew 5:13-16). Since the church is filled with God's Holy Spirit, she is not “of” the world, but only “in” the world (John 17:15-19).

On the other hand, the word “kingdom”, in Semitic languages, is derived from the concept “possession”, where the possessor is a “king”, who does with his possession whatever he wants. In the kingdom of God a democracy is unthinkable. The king alone decides, builds, rules and sets up his kingdom (his possession), for which he alone takes responsibility.

At first Jesus wanted to assume His kingly rule in Israel, over His people and His property (Isaiah 43:1). He was, however, rejected and killed by His People. After wards He offered His kingdom to the unclean nations, cleansed and sanctified all that followed His call, and quickened them with His Spirit. The church is thus the missionary core division of the kingdom of God. She extends His call into the whole world. But the goal of Christ is not fulfilled with the church of the called out. She, the church, is much more the means to the end, so that the royal rule of Jesus Christ might reach all peoples, languages and nations, and especially all the tribes of Israel. With the task of fulfilling this mission the church fares similarly to how Jesus did: She will be laughed at, threatened, persecuted, and some of her members will even be killed.

The missionary to the nations, Paul, as can be seen from the events in Acts and from his letters, preached five times more often about the “church” than about “kingdom”. He thereby testified that the church is the theme of the present time. Our love, prayers, sacrifice and service should be concentrated on the church of Jesus Christ. At the same time, Paul directed his view over and beyond the borders of the church, for he wanted to win many of the unclean Gentiles for Jesus. More than a fifth of all his endeavors were directed toward world mission. Churches today should follow his example, and set aside at least a fifth of their yearly budget for missionary and social welfare work outside of their own church! In so doing they would assist in fulfilling their purpose. This principle is one of the mysteries of God in the building of His kingdom (2 Peter 2:5, 9-10).

The Revelation of the Divine Mystery: Whoever reads the 20 verses in the New Testament that speak of the “mystery of God” (1 Corinthians 2:1; 4:1; Ephesians 1:9; 3:9; Colossians 2:2; Revelation 10:7), of the “mystery of Christ” (Ephesians 3:4; Colossians 4:3), of the “mystery of the gospel” (Ephesians 6:19), or simply of the “mystery” (Romans 11:25; 16:25; 1 Corinthians 15:51; Ephesians 3:3; 5:32; Colossians 1:26) cannot avoid the impression that faith in Jesus Christ is not initially intellectually engendered. Rather, it is surrounded by a mystery that excludes reason, will and logic alone (Matthew 13:13; Mark 4:11; Luke 8:10; 1 Corinthians 2:14; 1 Timothy 3:9, 16). The wisdom of this world is foolishness with God (1 Corinthians 3:19).

We read that the mystery of God was kept secret since the world began (Romans 16:25; Ephesians 3:5, 9; Colossians 1:25-26). It was originally not accessible for mankind and angels, neither was it made known to them (Ephesians 3:5). God, however, had, over the course of time, gradually intimated His will to the prophets, and openly revealed it to the apostles in the coming of Jesus Christ (Romans 16:26; Ephesians 2:10; 3:5; 6:19; Colossians 1:26).

The apostles are the faithful managers of the mysteries of God (1 Corinthians 4:1). After the ascension of Christ they received from their Lord direct revelations and personal leading in their service (Acts 5:19-20; 7:55-56; 9:4-6; 10:10-20; 12:7-11; 13:2; 18:9-10; 27:23-26 etc.). Therefore, the apostles asked the church for prayer, that they might be given the right words to speak and for open doors, that the mystery of the gospel might be boldly proclaimed (Ephesians 6:19; Colossians 4:3). Their own secret is known to only a few: They are stars in the hand of their glorious Lord (Revelation 1:20).

As Daniel had already confessed (Daniel 2:19, 28-30), the announcement of the mystery of God is not the result of analytical studies, group discussions or mystical intrigue, but always a merciful and direct act of God ( Romans 16:25-26; 1 Corinthians 3:18-20). The Lord gave to Paul insight, knowledge and definite words (Matthew 13:11; Mark 4:11; Luke 8:10; Ephesians 1:1; 6:19; Colossians 1:25). The revelations of God proceed mostly through the Holy Spirit (Ephesians 3:3-5; Colossians 1:26) or through angels.

None of the recipients of revelation in the Bible took it upon themselves to obtain the mysteries of God through personal cleverness, nor earn them through their piety. They received the revelations as a result of grace alone, which is given to repentant sinners and to those of a broken spirit (Daniel 9:20-30; Matthew 5:3; 16:17; Ephesians 3:8). Their knowledge was not what gave them power, for if someone understood all mysteries, yet did not have love, their wisdom would be worth nothing (1 Corinthians 13:2; 14:2).

The Crucified in Us and We in Him: Paul testified of the glorious riches of the mystery (Colossians 1:27) and of its manifold wisdom (Ephesians 3:10; 1 Corinthians 2:10). In God's mystery His eternal intention and secret council remain hidden (Amos 3:7; Ephesians 1:9; 3:9). Finally, the center of the mystery of God is a single person: Jesus Christ, His beloved Son. He is the mystery of God and the realization of His intention (Ephesians 3:11). He is revealed in the flesh (John 1:14), justified in the Spirit (Romans 1:3-4), appeared to the angels (Revelation 5:11-12), preached unto the nations (Acts 28:28) and taken up in glory (Revelation 3:21; John 17:24). The mystery of this confession of faith is great (1 Timothy 3:16), for in Jesus Christ are hidden all the treasures of wisdom and knowledge (Colossians 2:1-3).

The apostle to the nations did not speak much in his sermons about the riches of the glory of His Lord, but gave prominence to the crucified Messiah as being the heart of the mystery (1 Corinthians 2:1-5). In the cross of Christ the depth of the mystery of God is revealed. “Fanatical” Semites become furious when hearing such a sermon, while “educated” Europeans smile at such foolishness. The wisdom of God remains for many a mystery (1 Corinthians 2:6-10). The strong, clever and pious are not able to recognize this mystery in themselves. God revealed it to the under-aged and down-trodden through His Spirit (Matthew 11:25-30; 1 Corinthians 2:10). But the one who has the eyes of his heart opened by the Holy Spirit after hearing the mystery of God, recognizes in the crucified One the new law, power and utmost wisdom of God ( 1 Corinthians 1:23-24).

Paul proclaimed no abstract, distant Savior, but described the riches of the mystery of God to be the indwelling of the Holy Spirit in every born-again believer (John 14:23). He recognized: Christ in you, the hope of glory (Colossians 1:26-27; Ephesians 3:14-17). In Him dwells all the fullness of the Godhead bodily, and you are complete in Him (Colossians 2:9-10).

Muslims rise up in storm against this confession. Their Koran rejects in more than 50 verses the deity of Christ, and, furthermore, denies the purpose and goal of His incarnation, namely, His crucifixion (Sura al-Nisa’ 4:157). Islam reveals itself, thereby, as an antichristian spirit, which denies and battles against the Father and against the Son together with His salvation (1 John 2:22-25; 4:1-5). All those that think a harmonizing of religions is possible bypass this reality. To the unrepentant, the mystery of Christ is kept hidden by the Holy Spirit.

Paul, however, was able to unfold the mystery of God in his churches. He witnesses that we not only carry Christ in us through His Holy Spirit, but that the opposite is also true: He also draws us into Him, that we might become active and obedient members in His spiritual body (Romans 12:3-8; 1 Corinthians 12:12-13; Ephesians 3:6; 4:15-16). Who are we that our Lord should have compassion on us, receive and assimilate us into His body, and allow us, as His members, to serve, feel and suffer with Him?

Paul ventured to compare the spiritual-body unity of a husband and wife in marriage with the unity between Christ and His church. He admitted, however, that this mystery is great (Ephesians 5:21-32). The person who comprehends even a little of this grand mystery of God's love, worships the Father and the Son in the leading of the Holy Spirit.

PRAYER: Holy Christ, You preached us with the imminent kingdom of God, and we see the fulfillment of Your promises in the revived churches today. He, who believes in You has the Holy Spirit dwell in him and becomes a member of Your church. It is the unit for breaking into the evil world in Your spiritual kingdom, which includes all of Your renewed creation upon Your second coming.

QUESTION:

  1. What is the relation between the kingdom of God and the Christian church?

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