The notion that the Messiah would
establish a literal kingdom upon the earth originated with the
Jews. Many of them placed literal interpretations upon those
prophecies which relate to the coming of Christ, and as a
result they expected him to establish a temporal throne,
subdue the nations, and restore again the kingdom of Israel.
This gross error led them to reject Christ, oppose his
spiritual kingdom, and consent unto his death. Because he did
not meet their expectations, he became a stumbling-block to
them. At one time they tried to "take him by force, and
make him a king," but he departed from them. John 6:15.
He said, "Ye do err, not knowing the scriptures."
"My kingdom is not of this world: if my kingdom were of
this world, then would my servants fight."—John 18:36.
Jesus acknowledged himself a King, and
said, "To this end was I born, and for this cause came I
into the world"—namely, his mission was to set up a
kingdom, and reign as a king; but this kingdom was "not
of this world;" i. e., not temporal or literal. Through
all his teaching he endeavored to show the people that his
mission was to establish the kingdom of heaven in the hearts
of men, and there reign—the "King of peace."
"And when he was demanded of the Pharisees, when the
kingdom of God should come, he answered them and said, The
kingdom of God cometh not with observation [outward
show—margin] neither shall they say, Lo, here! or, Lo,
there! for, behold, the kingdom of God is within
you."—Luke 17:20, 21. This is positive and clear, and
should stop the mouth of every latter-day advocate of a
literal reign upon earth yet future.
The Pharisees believed that Messiah
would establish a temporal kingdom, set up his throne at
Jerusalem, etc. (Many modern Pharisees are looking for the
same thing today.) So as Christ claimed to be the true
Messiah, they naturally asked him when the kingdom of God
should come. How clear his answer—"The kingdom of God
cometh not with observation." This would not be true were
it literal; for such would come with observation. The fact
that it cometh not with observation or outward show positively
proves it to be a spiritual kingdom—Christ ruling and
reigning in the hearts of his people. Yes, dear reader,
"it is your Father's good pleasure to give you the
kingdom;" even the "kingdom of heaven," a
kingdom greater than Alexander or Napoleon ever swayed scepter
over. And 811 this you will find in the full salvation of
Jesus Christ. 'If any man serve me," saith the Lord,
"him will my Father honor."
Possessing the kingdom, and enjoying
this glorious reign is not located in some future age; but
John writing to the seven churches in Asia, in the first
century of Christian grace, declared that Jesus Christ, who is
the faithful Witness, "the Prince of the kings of the
earth," him that loved us, and washed us from our sins in
his own blood, also "hath made us kings and priests unto
God and his Father."—Rev. 1:5, 6. John testifies that
he was "in the kingdom, and patience of Jesus
Christ."—Ver. 9. At the very opening of the plan of
redemption the blood washed celebrated the praises of God with
a "new song, saying, Thou art worthy to take the book,
and to open the seals thereof: for thou west slain, and hast
redeemed us to God by thy blood, out of every kindred, and
tongue, and people, and nation; and hast made us unto our God
kings and priests, and we shall reign on the earth."
—Rev. 5:9, 10. "And they reign on the earth."—Rotheram's
Translation. Peter also denominates God's church in this
dispensation "a royal priesthood ;" that is, a
priesthood of kings. Paul declares that they which receive
abundance of grace and the gift of righteousness, "reign
in life by one Jesus Christ."—Rom. 5:17. Hallelujah!
All who live in sin are slaves to their
own lusts, and are not able to govern themselves: but
salvation makes us "kings" in rule over our own
selves; over our passions, appetites, and desires. He that
ruleth his spirit is greater than he that taketh a city. Prov.
16:32. Salvation places us in kingly triumph over all the
elements of this world; over sin, fashions, and popular
sentiments. "Whatsoever born of God overcometh the
world" (1 John 5:4); and hath the victory over the beast
(Rev. 15:2); and Satan himself,, who claims to be the ruler of
the earth. "Behold, give unto you power . . . over all
the power of the enemy."—Luke 10:19. You see, dear
reader, that the truly saved now possess that for which blind
formalists are looking in the future. "Now being made
free from sin, and become servants to God, ye have your fruit
unto holiness."—Rom. 6:22. A master of the situation of
life, with a peace that nothing disturbs—this is now
realized in the kingdom of God. Well hath the poet said:
"One we hail as King immortal,
He did earth and hell subdue;
And bequeathing us his glory,
We are kings anointed too.
"Shall we then by sin be humbled?
Must we yield to any foe?
No, by heaven's gift we're reigning
Over all this world below.
"Oh, what grace and high promotion,
That in Jesus I should be
Raised from sin to royal honor,
Even reigning, Lord, with thee!
"All this life is blissful sunshine,
Earth is subject at our feet;
Heaven pours its richest blessings
Round our throne of love complete.
"I am reigning, sweetly reigning,
Far above this world of strife;
In my blessed loving Savior,
I am reigning in this life."
But let us hear the Savior's answer to
those Pharisees further. "Neither shall they say, Lo
here! [in Utah, as the Mormons believe] or, Lo, there! [in
Jerusalem, as the Pharisees believed, and modern Millennium
teachers advocate] for, behold, the kingdom of God is within
you" "Being questioned by the Pharisees when the
reign of God should commence, he answered, The reign of God is
not ushered in with parade; . . . . for, behold, the reign of
God is within you."—Campbell's and Young's Translation.
This is too clear to need comment. Let God be true though
every man a liar.
Some latter-day teachers try to evade
the truth contained in this text, by affirming that Jesus did
not mean what he said; for in the language of the text he
would imply that the kingdom of God was in those wicked
Pharisees. Such reasoning we maintain is not sound. By using
the words "within you" Jesus did not mean to teach
that the kingdom was in those wicked Pharisees, but simply
wished to convey the truth to them that his kingdom, throne,
and reign were not temporal, but spiritual in the hearts of
his people. Wilson, who translated the Emphatic Diaglott, was
a Second Adventists, and believed in a future literal kingdom.
He renders it "among you." But nothing specially is
gained in this; for it would prove that instead of its
establishment in a future age, it was then present among the
people. But we believe "within you" to be the
correct rendering, and the truth Jesus wished to convey.
Besides the standard, it is rendered "within you" by
the following translations: Revised, Bible Union, Young,
Sawyer, Campbell. Paul makes a clear ringing statement on this
point in Rom. 14:17—"For the kingdom of God is not meat
and drink; but righteousness, and peace, and Joy in the Holy
Ghost." By being born "of water and of the
Spirit" we "enter into the kingdom of
God."—John 3 :5. The same is taught in Matt. 18:1-6;
namely, that through conversion we enter the kingdom are
delivered from the power of darkness, and translated into the
kingdom of God's dear Son.—Col 1:13.
Men are commanded to "seek first
the kingdom of God, and his righteousness." When this is
done, and every Bible condition fully met, through the work of
conversion—the new birth—the soul enters through Christ
the door into the church or kingdom of God. Yet there remains
in the heart a sinful nature—"the carnal mind."
This causes an inward warfare between the flesh and spirit.
Before Christ reigns supreme this inward foe must be
destroyed. The thrones of iniquity must be obliterated. This
is accomplished in the glorious work of sanctification. So the
fullness of God in the baptism of the Holy Ghost, or the
complete establishing of his throne of fire (Dan. 7:9, 10),
which is holiness (Ps. 47:8) in our hearts, is some. thing for
which the believer must seek. In this sense he prays,
"Thy kingdom come."—Matt. 6:10. The promise is:
"Fear not, little flock, it is your Father's good
pleasure to give you the kingdom." "This is the will
of God, even your sanctification." "The very God of
peace sanctify you wholly." When the believer presents
himself "a living sacrifice" upon Christ the altar,
when the last condition is fully met in a complete death to
sin and self, then the Holy Ghost with the blood of Christ
destroys the body of sin, and moves in us in all his fullness,
as a personal abiding Comforter, to abide with us forever—
Christ fully enthroned within. "God sitteth upon the
throne of his holiness."—Ps. 47:8. "The reign of
God is within you." This is the sense in which the saints
of the Most High "take the kingdom, and possess the
kingdom forever, even forever and ever" (Dan. 7 :18),
which is "righteousness, and peace, and joy in the Holy
Ghost." It will be well also to observe that the kingdom
of God is represented in scripture as one of constant
conquests and victories.
