THE GOSPEL OF THE KINGDOM

Harold F. Savely, Sr.

Premillennial speculators' drumbeats fill the air about things they know not. Date settings, Armageddon, soon coming of Christ, church rapture, Jesus in carnal combat, thousand years reign of Christ on David's throne in Jerusalem. Boom-diddy-boom.

Kingdom and salvation: Jesus was a preacher, gospel preacher, gospel of kingdom preacher. "Jesus went about all Galilee, teaching in the synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people" (Matt. 4:23).

There is but one gospel and all others are perversions (Gal. 1:6-12). Jesus preached the gospel of the kingdom. Those who believed the gospel and submitted to baptism, were promised salvation (Mk 16:15, 16). It is the "power of God unto salvation" (Rom. 1:16). Paul said it is "by which also ye are saved" (I Cor. 15:1-4).

The gospel of the kingdom is the gospel of Jesus Christ (Rom. 1:16). It is for obedience of faith (Rom 1:5; 16:25, 26). It is God's means to beget (I Cor. 4:15). It contains light (2 Cor. 4: 3, 4). It is truth (Gal. 2:14; Eph. 1:13). It grants hope (Col. 1:23). By it God calls sinners (2 Thess. 2:14).

Without the kingdom, there is no gospel of the kingdom. If no kingdom gospel, there is no gospel, period! If no gospel, none of the above blessings are ours.

Kingdom and miracles: Jesus cast out a devil from one blind and dumb. Pharisee enemies accused Jesus of casting the devil out by Beelzebub, the prince of devils. Jesus refuted their charge and added, "If I cast out devils by the Spirit of God, then the kingdom of God is come unto you" (Matt. 12:28). Modern premillennialists side themselves with the Pharisees of Jesus' day, in denying the kingdom has come. If their contentions are right, then Jesus did no miracle by the Spirit of God. The kingdom at hand was demonstrated by miracles. Deny one miracle of Jesus and you deny them all, even to His resurrection.

Kingdom and Jesus Christ as king: "He shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords" (1 Tim 6:16). Jesus is not a king without dominion. His kingdom came on the first Pentecost after His death, burial and resurrection; Peter stood on the occasion of its coming, filled with the Holy Ghost, and proclaimed Jesus as exalted king. He quoted Davidís prophecy that one would be raised to sit on his (David's) throne. He concluded, "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear" (Acts 2:33).

The object of Christ's resurrection was "to sit." Where? "On his (David's) throne." Where is the throne? "By the right hand of God exalted." What is the proof of it? "The promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." To deny the kingdom's existence is to deny the resurrection of Christ, ascension of Christ, Christ on the right hand of God, the Holy Ghost on Pentecost, and every miraculous demonstration which they saw and heard.

Kingdom and baptism: John came preaching, "Repent ye for the kingdom of heaven is at hand ... and were baptized of him in Jordan, confessing their sins" (Matt. 3:2-6). People were moved to be baptized when the kingdom was announced as at hand. Why?

Philip went down to the city of Samaria, "preaching the things concerning the kingdom of God and the name of Jesus Christ, and they were baptized, both men and women" (Acts 8:12). People believed the preaching about the kingdom of God, the name of Jesus Christ, and they were baptized. Why? Those three things are inseparable. If there is no kingdom, Philip preached something of which there is nothing, the Name of Christ would mean nothing, and baptisms would be empty and foolish acts.

Kingdom and the new birth: Jesus said, "Except a man be born again, he cannot see the kingdom of God ... Except a man be born of water and the Spirit, he cannot enter in to the kingdom of God" (John 3:3-5). The new birth grants entrance into the kingdom. The epistles of John give characteristics of those having been born again. Were they in the kingdom? The apostle John himself said he was in the kingdom (Rev. 1:9).

Kingdom and citizenship: Paul states that Ephesian brethren once were gentiles, uncircumcised, aliens, strangers, without God and with no hope. After entering Christ, they were nigh by His blood, Christ was their peace, He made them one new man, reconciled them and gave them access by one Spirit unto the Father. They became fellowcitizens with the saints and the household of God. They were built upon the apostles and prophets, with Jesus Christ as their chief corner stone (Eph. 2:11-22).

"Fellowcitizens!" Citizens of what? What kingdom? They were not citizens outside some dominion. They were citizens of God's kingdom!

Kingdom and translation: Paul states God "delivered us from the power of darkness, and hath translated us into the kingdom of his dear son: in whom we have redemption through his blood, even the forgiveness of sins" (Col. 1:13, 14).

If there is no kingdom, we have not been delivered, translated, redeemed nor forgiven. We are yet in darkness. Such is the consequence of a false kingdom theory.

Kingdom and the Lord's Table: At the last Passover feast, Jesus broke bread with his disciples and gave them the cup he had blessed. He announced He would not "drink henceforth of the fruit of the vine, until that day when I drink it new with you in my Father's kingdom" (Matt. 26:29). Early disciples partook of the table (Acts 20:7; 1 Cor. 11:17-20). Its continuance was to be until His return (1 Cor. 11:26). If there is no kingdom, the partaking of the Lord's Supper would be an empty sham.

Conclusion: Premillennialism is one great humbug of Satan, isn't it? Lest we forget.