Topical Studies
Gospel of the Kingdom of God
(From Forerunner Commentary)
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Deuteronomy 29:4 (Go to this verse :: Verse pop-up)
God's freeing of the Israelites from their bondage and His use of them in the journey to the Promised Land and in the Promised Land were for an entirely different purpose than salvation at that time. Ultimately, the experiences these people had will stand them in good stead. Of course, God certainly did not use them for the purpose of abuse. He was causing Moses, primarily, and others to reflect on those experiences in the wilderness so that they would write them down under God's inspiration, supplying us with an accurate record to consult and come to understand the purpose of God, be humbled by it, and have the right perspective on salvation. For this reason, He never gave the Israelites the Spirit of God. No salvation was really offered to them—no forgiveness of sin, no invitation to join God's Family. They did not even have access to Him. They were, in a sense, actors on a stage; God was moving them about so that a record would be left for us: the Bible. When they are resurrected in the second resurrection (see Ezekiel 37:1-14), they can look back on the record, hit themselves in the forehead, and say, "Now I see!" The scales will be removed at that time. Nevertheless, He never gave them His Spirit and never really revealed to them what He was doing with their lives. Thus, they reacted to their circumstances as human beings would normally react without the miracle of His Spirit being performed on them, opening up their minds and revealing what His purpose is all about. In Hebrews 4:2, Paul reflects that God preached the gospel to these people, or at least a gospel that pertained to them. They heard a "good news," yet because it was not mixed with faith, it did them no good. All through the wilderness trek and on to their deaths, neither they nor their relationship with God improved in any way. If anything, as Hebrews 3:17 declares, they deteriorated as they went along.
John W. Ritenbaugh
We Are Unique!
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Malachi 3:1 (Go to this verse :: Verse pop-up)
Jesus came to this earth as a Messenger from God the Father: "'Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming,' says the LORD of hosts" (Malachi 3:1). Two messengers are mentioned in this verse. The first is John the Baptist, who prepared the way for the second Messenger, "the Messenger of the covenant," Jesus Christ. It is helpful to understand that, as Messenger, He did not speak His own words. John 8:38-42 combined with John 12:49-50 confirms this. Thus, the message He brought is not primarily about Himself but about the good news of the Kingdom of God that the Father ordained to be announced on earth. This does not discount Jesus in any way because He is clearly the most important person ever to inhabit this earth. Rather, it emphasizes the fact that the gospel Jesus preached is not just about Himself. The inspired Word of God makes it quite clear that the good news Jesus brought is about the Kingdom of God. Mark 1:14-15 is typical: "Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, 'The time is fulfilled, and the kingdom of God is at hand. repent, and believe in the gospel.'" Luke 8:1 shows that proclaiming this good news was His customary activity, "Now it came to pass, afterward, that Jesus went through every city and village, preaching and bringing glad tidings of the kingdom of God." He says plainly in Luke 4:43 that this was His appointed task: "I must preach the kingdom of God to the other cities also: because for this purpose I have been sent." Even in those last days before He ascended to heaven and the church was born, He used His time with the disciples to teach the same message. ". . . to [the apostles] He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God" (Acts 1:3). Jesus was not alone in preaching the gospel of the Kingdom of God. He charged His disciples with this responsibility, and they followed through as commanded. "Then He called His twelve disciples together and . . . He sent them to preach the kingdom of God . . ." (Luke 9:1-2). Later, others like the evangelist Philip joined in this effort: "But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized" (Acts 8:12). Just in case one might think the apostle Paul preached a different gospel, he himself states in his farewell to the Ephesian elders, "And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more" (Acts 20:25). As Paul reached the end of his life, Acts 28:30-31 states of him, "Then Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him." One final reference, Galatians 1:8-9, is pertinent to this important issue: But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed. The Father's message, purposely given to Jesus to deliver to mankind, had already been corrupted just a few decades after Christ's death, and the Galatians had been deceived into believing the corrupted one! Similarly, the gospel Jesus Christ brought has been corrupted in modern times. Rather than focusing on the coming Kingdom of God, the message being palmed off in our day primarily focuses on the Messenger. Without a doubt, within the context of the message, Jesus is important as God in the flesh, our sinless Savior, and our resurrected High Priest. However, the message He preached focuses on other important issues besides Himself. If this were not so, why did God not title the message with something focusing directly on Jesus? God intends the title "gospel of the Kingdom of God" to fix our attention on the issue He wants to be the focus of our lives after we are called and converted, since it is the only hope for the resolution of mankind's numerous and presently unsolvable problems. The Kingdom of God is of such importance that, once we grasp the essence of its instruction, we can honestly say, without exaggeration, that it is the theme of the entire Bible. Spiritual resurrection into the Kingdom of God is held out as the goal of those making the New Covenant with God. A covenant contains requirements that are to be met by both parties entering into it. Will those of us who have done so escape the responsibility to make efforts to live up to the New Covenant's terms comparable to those required of Israelites under the Old Covenant? Many—those who say that no works are required of Christians—believe so.
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Five)
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Matthew 5:5 (Go to this verse :: Verse pop-up)
Jesus said: "Blessed are the meek: for they shall inherit the earth" (Matthew 5:5). That is part of the Sermon on the Mount—and certainly every Christian must believe the Sermon on the Mount! Then we must believe, if we are Christians, that what the saved inherit is the earth—and not heaven! Jesus plainly said, "No man has ascended up to heaven" (John 3:13). David was a man after God's own heart. David has the promise of being in the Kingdom of God, ruling over Israel under Christ, when Christ will rule all nations. But on that day of Pentecost when the New Testament church began, the inspired Peter said: "David is not ascended into the heavens" (Acts 2:34). The wisest man who ever lived was inspired to write, as part of the divine Word of God, "The righteous shall never be removed: but the wicked shall not inhabit the earth" (Proverbs 10:30). I think most of you have read those scriptures. That is the "Thus saith the Lord" on the question. There is absolutely no scripture in all the Holy Bible that promises heaven as the reward the saved shall inherit. And yet, have not most people just sort of blinded their minds to these positive, plain statements from God Almighty, and carelessly taken for granted, without question, the idea of going to heaven? Notice when the Kingdom shall be inherited—when the heirs of the promises to Abraham shall come finally into their reward, and receive the actual inheritance. It is recorded in Matthew 25:31, 34: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. . . . Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Yes, the Kingdom of God is the place prepared. Jesus said He went to prepare a place for us. He also said He went to get for Himself a kingdom, and to return. And when He returns, as King of kings, and that Kingdom is established (we find it is the place prepared), then it is that the joyful call goes out, "Come! ye blessed of my Father, inherit the kingdom prepared for you."
Herbert W. Armstrong (1892-1986)
What Is the Reward of the Saved?
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Matthew 13:3-8 (Go to this verse :: Verse pop-up)
When the gospel of the coming Kingdom of God is preached in all the world as a witness (Matthew 24:14), the ears that hear it are not always receptive of this priceless knowledge. In the Parable of the Sower (Matthew 13:3-8, 19-23; Mark 4:3-9, 14-26; Luke 8:4-8, 11-15), Jesus reveals why, using three component elements: the sower, the seed, and the soils. This parable describes what happens after the seed is sown, the different types of soils on which it falls, and the resultant effects. The parable's focus is not on the sower as much as on the various soils. Nevertheless, the sower—Jesus Christ (Matthew 13:37)—is not incidental, for without Him there could be no sowing and thus no possibility of fruit being produced.
Martin G. Collins
Parable of the Sower
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Matthew 24:4-5 (Go to this verse :: Verse pop-up)
Untold thousands of professing Christian ministers have, over the centuries, "preached Christ." They have professed to be His ministers—to represent Him. They have said Jesus of Nazareth is the Christ. But they have withheld Christ's gospel. Thus the vast majority have been deceived by false gospels! Remember, a deceived person does not know he is deceived. Otherwise he would not be deceived. Millions have been deceived into accepting a false gospel—a false salvation, believe it or not!
What Is the True Gospel?
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Matthew 28:19 (Go to this verse :: Verse pop-up)
To understand Jesus' command, we need to examine some other things that He said to the same people. We should also determine just whom He commissioned to preach the gospel in all the world. Many today believe that God divinely commissioned everyone who has ever heard or read this command to "witness for Christ" and make converts for his religion. To whom did Jesus issue this command? Only to the eleven disciples (Matthew 28:16-19; Mark 16:14-15)! "And they went out and preached everywhere. . ." (Mark 16:20). These eleven disciples became Jesus' apostles, just as Jesus Himself was His Father's apostle (Hebrews 3:1-2). An "apostle" is one personally commissioned to deliver a message to someone else. Christ was sent with a message from His Father, and He, in turn, sent these eleven to convey the same message to yet other people! The message is the good news of the Kingdom of God (Mark 1:14-15).
Staff
'Go Ye Therefore Into All the World...'
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Mark 1:14-15 (Go to this verse :: Verse pop-up)
The word "gospel" means good news, or glad tidings. Jesus went about preaching the good news of the coming Kingdom of God! The gospel of Jesus Christ is simply the very same gospel He preached. Jesus' gospel is not primarily a message about Himself personally, or about "receiving Jesus." It is not primarily a message about the events in His life and of His becoming the Savior of the world—although it most certainly does include all that. Notice the four things necessary to constitute a kingdom: 1) territory, 2) a king or ruler, 3) subjects or citizens, 4) laws and government. In the coming Kingdom of God, the territory will be this earth; the king will be Jesus Christ; the subjects will be this earth's peoples; and the laws will be God's Ten Commandments and spiritual principles administered by the divine government of God.
Why Study the Bible in the Space Age?
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Mark 1:14 (Go to this verse :: Verse pop-up)
The message God sent by Jesus Christ was the "gospel of the Kingdom of God." The Kingdom of God is the government of God that will rule all nations. But also it is the Family of God into which we may be born—the divine Family that will become a spirit-nation, ruling all nations on earth as a world-ruling government! Jesus was sent merely to announce that message—not force men to accept it, believe it, and act upon it. Never did Jesus plead with a single one to be converted. He just announced the good news of the Kingdom of God, and then left it to the Father to call, through that announcement and His Spirit, those whom He would select (John 6:44). Christ did not come then to convert the world! He did not start a "soul-saving" crusade. He came to announce the gospel—the good news—of His coming Kingdom on earth!
What Is the True Gospel?
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Mark 1:14-15 (Go to this verse :: Verse pop-up)
Notice Jesus says, "Believe the gospel." What gospel? The one He is proclaiming. Jesus says we must believe the gospel—the good news of the coming Kingdom of God—to become a Christian! It was then and is today an advance news announcement. It is tremendous, wonderful news—the most important news ever announced to mankind! But, one may ask, do we not need to believe on Jesus? Of course. Other scriptures teach that. But at this particular time Jesus says we must believe Him—believe what He says—believe the gospel message of the Kingdom of God which He proclaims! The gospel of Jesus Christ is not man's gospel about the person of Christ. It is Christ's gospel—the gospel Jesus preached—the gospel God sent by Him, and therefore it is also called in Scripture "the gospel of God." The gospel of God is God's gospel—His message—His good news that He sent by Jesus.
What Is the True Gospel?
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Mark 1:15 (Go to this verse :: Verse pop-up)
The conditions for entering God's Kingdom are simple in concept: "repent and believe in the gospel." Repentance is a complete turning or changing of the mind and way of life to follow God. And God's way of life is defined by His commandments (Matthew 19:17). We repent by quitting our former sinful way of life and keeping God's commands. Believing the gospel encompasses both believing in Christ as well as believing what He said (John 8:30-31). Millions believe that He came as their Savior and now lives eternally as their soon-coming King, while paradoxically rejecting the very message He brought to save them!
Richard T. Ritenbaugh
The True Gospel
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Mark 1:15 (Go to this verse :: Verse pop-up)
Is there any doubt in our minds that we are within striking range of the return of Jesus Christ? The gospel of Jesus Christ has been preached for almost two thousand years, and prophecies made by Him and others regarding His return are being fulfilled. The crisis at the close is almost upon us. Mankind's only hope is revealed in the gospel, yet we find great ignorance regarding what His good news is. The complete secularization of the Western, "Christian" world is almost accomplished, and doctrinal confusion abounds. It seems as though the vast number of professing Christians believe that all one must do is believe in the name of Jesus Christ to be saved. This is most certainly required, but Jesus Himself says in Mark 1:15 that one must believe in the gospel in order to be saved. That is quite a bit different than merely believing in Jesus. While it is definitely true that Jesus died for our sins, the true gospel provides a great deal more instruction regarding Christianity and its purpose than solely Jesus' part in our salvation. It reveals that a Christian must play an active part in the spiritual creation that God is working in and through men. One of the more effective deceptions Satan has palmed off on mankind is that all God is attempting to do is to "save" people. Most Christians somehow fail to think of God and His Son, Jesus Christ, as actively involved in doing something more with those who are converted. Consider this process, which most people believe: At some time in his life, the "saved" one had perceived the need to be forgiven of his sins. He then asked God to forgive him, and from that point on, because of Christ's blood, he was "saved." Is this true? Though this illustration has been simplified a great deal, it is nevertheless close to the prevalent belief. We will add a biblical fact to that scenario. Almost all Bible commentators hold that the Israelite's experience of walking through the wilderness following Israel's release from bondage to Egypt is a type of a Christian's walk following his conversion. Walking is typical of laboring or working to reach an objective. Did the Israelites arrive in the Promised Land—a type of the Kingdom of God—immediately upon release from their bondage? No! They had ahead of them a forty-year journey filled with trials. As they journeyed, God worked with them and supplied their needs, preparing them for their inheritance. Release from Egypt only began another aspect of God's work with them. To reach their objective, a great deal of labor lay ahead of them. We all need to come to grips with the reality that our Creator is a God who works. He is not merely observing mankind, or worse still, having gone way off somewhere in the vastness of the universe, letting things run more or less on their own. Jesus says in John 5:17, "My Father has been working until now, and I have been working." More plainly, the Father began working in the indefinite past and has continued working right up till now. God is not sitting around passively saving people. In Psalm 74:12, notice the psalmist Asaph's revelation of what God is doing: "For God is my King from of old, working salvation in the midst of the earth." The salvation of human beings requires God to work, yet some seem to think that all He does is as simple as turning a "forgiveness switch," and the person is saved. However, in various places both the Father and the Son are called "Saviors." It ought to be apparent that saving a person from circumstances he needs deliverance from requires a savior to work. If a deliverer or savior does not make a strenuous effort, the one in need of rescue will not be saved. Jesus testified that the Father was working at that very moment. The Bible provides abundant records of Jesus, our Savior, working on behalf of mankind: teaching, counseling, praying, healing, setting the example for His disciples, and obeying His Father flawlessly in order to be the sacrifice for the forgiveness of our sins. Further, He says in John 14:10, "Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works." Jesus thus shows the Father to be His partner in His ministry. In addition, when Jesus rose from the grave and ascended to heaven, He was made Head of the Church, as well as its High Priest. As such, He is responsible to the Father for working with the members of His Body, interceding on our behalf. He thus bears great responsibility for the salvation of its individual members and the success of the church as a whole. These vital tasks require His careful attention, especially as events near the crisis at the close of the age. The conclusion is obvious: The work of God abounds with works for all concerned in seeking the objective He has set before us in His purpose. That objective is the Kingdom of God.
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Five)
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Luke 16:16 (Go to this verse :: Verse pop-up)
"The law and the prophets"—referring to Old Testament Scriptures—were preached until John the Baptist began his special ministry. After John's mission was over, Jesus began proclaiming the gospel of the Kingdom of God. Christ's gospel is the prophetic proclamation of the coming world government to rule all nations and bring peace and joy to today's confused, chaotic, war-weary earth! It is the vital, dynamic, powerful, living message of God's government, first over individuals in God's church who have voluntarily come under that government, then later over all nations in the future Kingdom of God! Of course, the message from God includes the knowledge about our Savior, High Priest, and coming King! Of course, it includes the true way of salvation, which the churches of this world do not understand! It also includes knowledge of the location of the territory to be ruled over by the King of the coming Kingdom of God—the fact it will be on this earth, not in heaven! But there can be no government without laws, and so the true gospel also must proclaim the law of God, which will bring peace and everything good to those living in the age to come, and success, happiness and joy to the individual who keeps God's law now. The true gospel has to do with the nations of today's world, world conditions today, and Christ's reign over all nations in the World Tomorrow! It is a "full," complete, dynamic, and powerful gospel which has been kept from the world for by the god of this world—Satan the devil! (Revelation 12:9.)
What Is the True Gospel?
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John 12:49-50 (Go to this verse :: Verse pop-up)
Where did Christ's message originate? Jesus spoke only what His Father in heaven told Him to speak! Thus, our Messiah, Jesus Christ, was a Messenger from God the Father, bringing the message of God's plan for all mankind, the message of the New Covenant (Malachi 3:1). The gospel of God, the gospel of Jesus, and the gospel of the Kingdom are the same gospel! It originated in God, was proclaimed by His Son, and tells of the coming rule of God and our part in it!
Richard T. Ritenbaugh
The True Gospel
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John 17:17 (Go to this verse :: Verse pop-up)
The extent to which we grasp and believe the truth of the doctrines determines our desire to be holy. By this holiness created within us we become sanctified. The gospel is "the power of God unto salvation" (Romans 1:16). The gospel's power lies or resides in its words produce in our minds. That is all the gospel is—words: "The words that I speak unto you are Spirit, and they are life" (John 6:63). Those words lead us to the faith of Christ, and there is nothing mysterious about this. When we believe what Christ believes, we have His faith. It may not be to the same intensity, but we have His faith. Jude told the later first-century church, "Return to the faith once delivered," because that was the faith of Christ. It came through His apostles, who gave it to the church. The power resides in the words, if we will only use them to live. Putting those words into practice sanctifies us because they comprise the truth. We become sanctified by applying them. Because we apply them by faith, God will empower us by His Spirit so that the strength to do what He says in the gospel comes from Him. If we just make the choice and begin to do it, He pushes us over the hill. That is what grace is, the gift to overcome. We all had "our conduct in times past, in the lust of our flesh, fulfilling the desires of the flesh and of the mind and were by nature the children of wrath, even as others" (Ephesians 2:3). If we really believe that God quickened us—that He not only rescued us from death, but gave us the seed of His Kind, the God-kind, and with that, the quality of life that is eternal life, the way that God lives—and if we believe what He is offering us and the instruction for attaining it, the sheer awesomeness of it all, combined with logic, drives us to submit to becoming holy—sanctified.
John W. Ritenbaugh
Unity (Part 5): Ephesians 4 (B)
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Acts 3:19-21 (Go to this verse :: Verse pop-up)
These verses tie several things together. II Timothy 1:9 says that God's purpose began before time. Could God plan His awesome purpose without an end result in view? Would He name His message of salvation after something that was going to happen in the middle, or would He name it after the goal toward which He was working? Peter calls God's purpose "the restoration of all things," another descriptive phrase for the good news of the Kingdom of God. God will put the Kingdom of God on earth, governing through His law. These verses explain not only the end toward which God is moving, but also that God has been prophesying of this since the world began. God too is looking toward the goal. God's purpose began before time, but He has revealed this purpose to mankind since at least the days of Enoch, who lived long before Noah. In Jude, Enoch is quoted as saying, "Behold, the Lord comes with ten thousands of His saints" (Jude 14). We must take God's word at face value: From the beginning He has prophesied of the culmination of His purpose.
John W. Ritenbaugh
Guard the Truth!
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Acts 8:12 (Go to this verse :: Verse pop-up)
It is quite plain what the apostles preached (Acts 8:12; 19:8; 20:25; 28:23, 31). They preached the Kingdom of God with the same zeal as their Master, who had given them the example. To those who have ears to hear, it is clear that the gospel of the Kingdom is the gospel. Otherwise, why did Christ not call it something else? Every time the word gospel appears—if Jesus qualifies the word at any point—it is always "of the Kingdom of God" or "of the Kingdom of heaven." That is what He preached! He preached the coming of a great Kingdom that would turn this world upside down and establish His Father's rule over all things. That is what He lives for—and I use the present tense purposely. He still lives for it! He is just anxious to come back and finish His work—this time as King of kings and Lord of lords with the authority to make real changes. This is the same gospel—the same message—that His ministry must teach. We must preach the Kingdom of God. We know that grace, peace, salvation, and Christ's life and example are certainly part of that preaching, but the primary thrust is the Kingdom of God. Our hope of being resurrected and changed to be part of that Kingdom, and all of the things that come with it, will all come about because the gospel of the Kingdom is the focus. This is how God works through human, physical, fleshly people. He gives them the gospel, and He sends them out. It must be preached, for by it salvation comes (Romans 1:16).
Richard T. Ritenbaugh
Itching Ears
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Romans 1:15 (Go to this verse :: Verse pop-up)
All of Paul's letters, with the exception of the Pastoral Epistles and Philemon, were written to congregations of already-established, converted people. Rome was no exception. The church was already formed there. They had a congregation—a group of Christians who were already disciples—and Paul wanted to go to them. Why? For them to be converted? No, to continue the process of conversion. And how was he going to do this? By preaching the gospel to them. He was going to preach the gospel to already-converted people.
John W. Ritenbaugh
What Is the Work of God Now? (Part 1)
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1 Corinthians 2:2 (Go to this verse :: Verse pop-up)
First, notice that Paul does not say the only thing he would preach was Christ and the crucifixion, as some have assumed; he says the only thing he would know among the Corinthians was Christ, the One crucified. The Amplified Bible renders it this way: "For I resolved to know nothing (to be acquainted with nothing, to make a display of the knowledge of nothing, and to be conscious of nothing) among you except Jesus Christ (the Messiah) and Him crucified." Looking at the audience (the people of Corinth were Greek) and the verses preceding this one, it is clear that Paul's intent is not to be distracted by extraneous topics that the Corinthians might have been more inclined to listen to. His statement in verse 2 ties back to two different themes before it: For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. Now I say this, that each of you says, "I am of Paul," or "I am of Apollos," or "I am of Cephas," or "I am of Christ." Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? (I Corinthians 1:11-13) At the beginning of the letter, we see that Corinth seemed to be more focused on the human leadership than on the Messiah. Paul's statement in I Corinthians 2:2 gives an answer to this. He says, in effect, "I'm not going to be focused on myself, or on any other servant of God; I'm going to be focused on God Himself."
The second theme starts in I Corinthians 1:18 and goes through the end of the chapter. Paul is addressing something else the Corinthians were dealing with: The Greeks are renowned for their love of human wisdom, philosophy, metaphysics, and debate, as well as a religious system of multiple gods and goddesses. To such a mindset, the fact that a God would not only submit Himself to a lower (human) form, but also die for the very people He created, was unthinkable! This is why Paul says in I Corinthians 1:23, "But we preach Christ crucified, to the Jews a stumblingblock and to the Greeks foolishness." The God of Christianity, and the whole Christian system, did not make any sense to the Greek philosophers, intellectuals, and theologians.
Paul contrasts the Greek ideals, which were largely humanist, with the godly ideals. In I Corinthians 1:26-29 Paul shows that God is not interested in what the Greeks (or mankind in general) were interested in; instead, He called the weak, the base, the foolish things of this world to confound the wise, the mighty, the noble—those that the Greek world certainly would have been holding in high esteem. Paul continues this thought in I Corinthians 2:1, where he says he did not come to the Corinthians with "excellency of speech" or "wisdom"— again, things the Greeks regarded highly. Instead, as verse 2 says, he came to "know" Christ among them and Him crucified.
It is evident from Paul's letters to the Corinthian church, as well as his other writings, that the life and death of Christ were not his only topics. I Corinthians 5 explains the defilement of immorality. Chapter 6 deals with working things out among the brethren rather than taking matters to a civil court. Chapter 7 contains principles of marriage. Chapter 8 covers not defiling the conscience. Chapter 9 speaks of service and self-denial. It is easy to see that Paul wrote on a great deal more than just the life and death of Jesus Christ—they were just the starting point for his instruction. With Christ's sinless life and willing self-sacrifice comes remission of our sins, and justification—being brought into alignment with God and His inexorable law. Once we have been forgiven and have entered into the New Covenant, our responsibility becomes focusing on the Christian walk and conforming our life to the life of Christ. This is where all of Paul's instructions on "Christian living" come into play.
The ultimate reason for this is that the gospel message is not just about our forgiveness of sins through Christ's sacrifice. The gospel is also about the soon-coming Kingdom and government of God. The scriptural evidence that the Kingdom is a foundational part of the gospel is overwhelming: In those days John the Baptist came preaching in the wilderness of Judea, and saying, "Repent, for the kingdom of* heaven is at hand!" (Matthew 3:1-2)
(*Note: In Matthew's gospel, he refers to the kingdom as being "of heaven," whereas the other three gospel writers refer to the "kingdom of God." "Of" indicates possession; it is heaven's kingdom. See the article, "Is Heaven the Reward of the Saved?")
From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand." (Matthew 4:17)
And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. (Matthew 4:23-24)
For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. (Matthew 5:18-20)
But seek first the kingdom of God and His righteousness, and all these things shall be added to you. (Matthew 6:33)
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. (Matthew 7:21) Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. (Matthew 9:35)
The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! (Matthew 13:41-43) And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. (Matthew 24:14)
Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel." (Mark 1:14-15) This is just a small sample from Matthew's account (with an additional verse from Mark to demonstrate what Christ preached)—and it does not even include the parables, the vast majority of which were about the Kingdom!
Paul also wrote a considerable amount about the Kingdom, even to the Corinthian church (I Corinthians 4:20; 6:9-11; 15:20-25; 15:50; Galatians 5:19-21; Ephesians 5:5; II Thessalonians 1:3-5; II Timothy 4:1-2; Hebrews 12:28-29). James also spoke of inheriting the Kingdom in his epistle (James 2:5), as did Peter (II Peter 1:10-11).
In the face of all of this evidence, it is clear that the soon-coming Kingdom of God, which will be ruled by Jesus Christ on earth (Zechariah 14:3-5, 9; Matthew 5:5, Revelation 5:10; 20:4-6), was certainly a significant part of what Jesus Christ preached, as well as what Paul wrote about. The gospel is not about Christ or the Kingdom; it is about both. It is the good news that a relationship is available with our Creator, on the basis of a sinless life sacrificed on our behalf, but that is only the beginning. The Kingdom is what we are striving for—living eternally with God, and as He lives—but it is evident that not all will make it into the Kingdom. Men have rejected, and continue to reject, the law of the King, and in doing so they signify that they do not want to be ruled by God (Romans 8:7). The perfect work that Christ did is really just the starting point. It allows for the relationship with God to start, but it also obligates us to respond to God in submission and obedience. God is not going to have someone in His Kingdom who will not be ruled by Him! It is our responsibility to begin living now as we will be living in the Kingdom. This is why Christ and John the Baptist specifically link repentance with the Kingdom of God. Repentance is a wholehearted turning from the ways and acts which caused our Lord to have to be crucified. The first part of repentance is determining what sin is: "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law" (I John 3:4, KJV). It is our transgression of the law which caused Christ to have to die for us. Now that our sins have been forgiven, are we free to live in sin (iniquity, lawlessness) again? "What shall we say then? Shall we continue in sin [shall we continue to transgress the law] that grace may abound? Certainly not! How shall we who died to sin live any longer in it?" (Romans 6:1-2). Part of our obligation is to determine from God's Word what is the right way to live, the way that is in alignment with God and not enmity against Him (Romans 8:7). God has codified this right way to live in His law; it is up to us to follow through with it!
To focus only on the crucifixion of Christ, to the exclusion of His teachings and examples, as well as the instructions contained in the rest of the Book, is to fail to understand the depth of what God is doing. To leave Christ hanging on the cross, as it were, is to emphasize our forgiveness above what is then required of us.
David C. Grabbe
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2 Thessalonians 1:7-10 (Go to this verse :: Verse pop-up)
Notice that II Thessalonians 1:8 says that God will take vengeance on those who do not obey the gospel of Jesus Christ. This idea has a strong tie to the book of Revelation, as the gospel of Jesus Christ is the "good news" that He brought. His good news is not primarily about Himself, but rather it is the message that He brought from His Father about the Kingdom of God being established on earth (Malachi 3:1; Matthew 4:23; 9:35; Mark 1:14-15; Luke 4:43; 8:1; 16:16-17). After the gospel is preached in all the world as a witness to all nations (Matthew 24:14), God will be justified in punishing all of those who reject it. The end of this present world will come when God takes vengeance on those who have heard the gospel message—which, at that point, will be everyone alive on earth—but who refuse to repent and submit to God's rule on earth. The tie to the book of Revelation is that the unveiling of Jesus Christ, when He removes man from governing the earth and takes that responsibility to Himself, is the fulfillment of the gospel message that He brought. When Christ is revealed, the Kingdom of God will be at hand. Revelation fills in the explosive details of how the governments of this world will come under the rulership of God. Even though the word gospel means "good news," people typically do not think of the book of Revelation as being encouraging or uplifting. For most professing Christians, the gospel that Jesus preached is not good news. They prefer a gospel that is limited to the forgiveness of their sins. When they hear that God's Kingdom includes repentance and obedience to His laws, they cannot tolerate it (Romans 8:7). For those who will not obey the gospel, the book of Revelation is not good news at all, because it foretells their judgment for idolatry and disobedience. For true Christians, though, this book is wonderful news! It may not be "good" news in the sense of being pleasant, enjoyable, or attractive. Instead, its news contains a zealous, righteous goodness—an active pursuit of what is good for mankind, a deliberate and forceful bringing to pass of those things that will make life good for everyone. The entire creation will rejoice when the present principalities, powers, and broken governments of men are replaced with a King who will powerfully impose all that is good upon a sin-sick world.
David C. Grabbe
What Is the Book of Revelation?
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1 Timothy 4:6-7 (Go to this verse :: Verse pop-up)
Paul's repeated emphasis on sound doctrine implies that the body of teaching in the church is more than just a gospel about Christ. It is the gospel of Christ—what He taught and lived in His own life, and what He expects us to follow as well. His doctrine is "the pattern of sound words," the body of truth, once for all delivered to the saints. God inspired the writers of the New Testament to warn us that His church must have a solid foundation in the truth of Christ to defend and contend for the faith because of the constant bombardment of false doctrines.
Martin G. Collins
Basic Doctrines: Doctrine
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Hebrews 4:1-2 (Go to this verse :: Verse pop-up)
Notice that the "promise remains" of entering His rest. This is the subject under discussion. At the time of the writing of Hebrews, the rest had not been attained. Nor has it been attained since. The rest is still in the future. It remains even for Christians today. Paul warns, "lest any of you seem to have come short of it," indicating that though one has received forgiveness, God's Spirit, and gifts of the Spirit, there is still a possibility of falling away. The chance may not be great, but nonetheless, some may fall short of it. "For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it" (verse 2). During the time of the Exodus, the people of Israel heard a message of good news from Moses. It consisted of redemption from slavery, the Passover, baptism in the Red Sea, and a journey through the wilderness to the Promised Land. The good news, then, included the occurrences of and the knowledge about all the steps along the way, all of the benchmarks. The purpose for which all those events occurred was the most important part. What good was it to have the death angel pass over their house, for them to receive the forgiveness of sin and redemption from slavery, if they never made it to the Promised Land? That is Paul's warning. The steps, though vital in themselves, are not as important as the goal. This warning applies especially to today. What Jesus Christ did in His life, in His death, and in His resurrection, is awesome, a wonderful and great gift. It is good news that these things have occurred, but they are not the good news. The good news is the goal, and that has not yet occurred. What Jesus Christ did is exceedingly important to the fulfillment of God's purpose, but it is still possible for us to reject the Son of God even after we have accepted His blood for the forgiveness of our sins, as Hebrews 6, 10, and 12 also show very clearly. So in this analogy, life in, possession of and governance of the Promised Land was the culmination, the good news, the fulfillment—at least physically—of the promises to Abraham. The message that Jesus Christ brought, the gospel, is about the Kingdom of God, the culmination, the goal, the fulfillment. Certainly it includes the knowledge of and information about those benchmarks along the way, but the Kingdom of God is the goal toward which every Christian is aiming.
John W. Ritenbaugh
Guard the Truth!
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Revelation 19:10 (Go to this verse :: Verse pop-up)
The angel uses an interesting combination of words, to describe the gospel. The gospel is prophetic. He calls the testimony of Jesus, which is the gospel of the Kingdom of God, the spirit of prophecy. "Spirit" is used in the sense of character, the nature of a thing. The testimony of Jesus is the nature of prophecy. Another English word is better: essence. Perfume is sometimes called an essence, an invisible, but substantive and beautiful fragrance that is its nature. Essence means "the nature of," like the word character. It also means "the main part, the heart and core of, the real and ultimate nature of a thing." The testimony of Jesus is the real or ultimate nature of prophecy, meaning that all prophecy points toward the conclusion of the gospel. Everything in God's purpose points in that direction. When prophecies are given, they speak of things that are yet future and unfulfilled. The testimony of Jesus is the very essence, the heart and core, the nature, of these future events. The gospel, whatever its message, is focused on the future. We then cannot relegate the future aspects of the gospel into a low place of importance without destroying the heart and core of the message that Jesus Christ brought.
John W. Ritenbaugh
Guard the Truth!
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Revelation 19:10 (Go to this verse :: Verse pop-up)
"Spirit" indicates the vital principle of, the essential nature of, the heart and core of prophecy. In other words, the testimony of Jesus is the heart and core of prophecy. We should not define prophecy too narrowly, because prophecy means either "inspired speaking" (forth-telling) or "foretelling" (predicting). The testimony of Jesus Christ is the heart and core of inspired speaking and writing, as well as predictive speaking or writing. Jesus' testimony consisted of two things: first, the example that He set in the way that He lived His life and what He did, as well as, second, the words that He spoke, His message. His message is the gospel—the good news of the Kingdom of God, of God's purpose, of why we were born, of Christ dying for our sins, of God reproducing Himself, of His creating us in His image and how He is doing it—and that news is spirit. It is life. "The testimony of Jesus is the spirit. . . ." The gospel is the spirit, the heart and core, the essence, of the mind of God as it pertains to man. It contains many facets, but what He said is central to everything else in the Bible. Added to it is God's active participation in the actual creation of each potential God-being, watching over His family, molding and shaping His children into what He wants them to become.
John W. Ritenbaugh
The Holy Spirit and the Trinity (Part 5)
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