Topical Studies
What the Bible says about
Comprehending Kingdom of God
(From Forerunner Commentary)
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Psalm 31:24
It may sound impossible, but we can have hope in the face of the monumental problems facing, not just the United States, but also the entire world. Our hope is not physical, for no place exists on earth where we can run and expect to find an island of peace and hope. Mankind's problems are endless and insurmountable. They are also complex, requiring wisdom and power to execute solutions that are beyond what any man possesses. Vain men keep attempting to convince others that they have the solutions, but we know innately and from history that they will fail. More wars and further economic collapses will come. God has willed that Christians must pass through these perilous times with the world. Christians can have hope for three major reasons: First, God has forgiven our sins, so even death should hold no terror for us. Second, we have God's unbreakable promise to send Jesus Christ and establish His Kingdom on earth. Third, because of God's calling, we believe His Word and have the indwelling of His Spirit to guide and empower us through whatever comes along. But why are God's promises of good delayed in times like this, when every culture on earth is breaking down, and sheer terror may soon confront us? Does not Proverbs 13:12 read, "Hope deferred makes the heart sick"? It is easy for a person with a frustrated, anxious spirit, troubled from observing mankind's violence and greed, to become weary of constant discouragement. In fact, Revelation 6:10 envisions saints crying out from their graves, "How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on earth?" Hope is generally defined as "an expectation of good in spite of the obvious presence of multiple obstacles to a positive outcome." Some equate it with a wish, but biblical hope is far more. A wish is merely "a desire for a particular end," and one can be made when absolutely no valid reason for the desired outcome exists. It can be a mindless, unreasonable fantasy with no solid basis, nothing more than a senseless, exaggerated drift of thought beyond honest logic. In Psalm 42:5, David provides counsel: "Why are you cast down, O my soul? And why are you disquieted within me? Hope in God, for I shall yet praise Him for the help of His countenance" (see verse 11; Psalm 43:5). His advice points to the difference between biblical hope and a wish. Real hope is anchored in the unfailing character and power of Almighty God, not in a mere whim of a careless mind. It is impossible for God to lie (Hebrews 6:18); He does not change (Malachi 3:6; Hebrews 13:8). In I Corinthians 13:13, hope is listed along with faith and love as three of the greatest virtues a Christian can have as part of his character. Because of the ever-present reasons for despair, we can presume that hope is a necessity of Christian life. Hebrews 6:18-19 tells us to "lay hold of the hope set before us," and that hope in God's promises is "an anchor of the soul, both sure and steadfast." Thus, when we have hope in God, it can truly dispel our fears of falling into frustration and despair. God often delays answering and/or providing things that, based on His Word, we have justifiable hope to receive. We have the example of David, who prayed in such a circumstance: "My God, My God, why have You forsaken Me? Why are You so far from helping Me, and from the words of My groaning? O My God, I cry in the daytime, but You do not hear; and in the night season, and am not silent" (Psalm 22:1-2). We are by no means equal to David, yet have we not all been in such a circumstance? David's prayer reveals his strong sense of urgency as he endured his trial. However, we also know that his trust did not break; he persevered through it. Psalm 22:19-21 shows that God eventually answered David. David's hope—his internal attitude—remained steadfast because it was anchored in the pure and unchanging character of God and His promises—the ground or reason for his expectation of good. Did God answer because David totally deserved to be answered? No, He answered because He is the merciful God and because David, as part of His purpose, was being prepared for what lies ahead. In this lies the answer as to why God withholds the good. He is in no way being mean, thoughtlessly unaware, or distracted by other events. As Creator, He knows far better than we can even begin to imagine what each individual within His purpose needs to fit precisely into His creation. Does the created thing know his exact place in God's plan? Does he know exactly what qualities he needs to develop? God knows, and even He needs time to develop them. The charge for us, then, is twofold: To avoid mere vain wishing, we must make sure our reasons for hope are firmly anchored in God Himself and His words of promise to His children. Then, with that solid foundation, let hope arise within to motivate the working out of our salvation. This gives evidence that our faith, hope, and love, functioning together, are glorifying God.
John W. Ritenbaugh
Why Is Hope Delayed?
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Luke 17:20-21
It is evident that the Pharisees' conception of the Kingdom of God differs from that of Jesus. They believed in a spectacular, visible establishment of the Kingdom, even as we look forward to its fulfillment in the near future. However, in Luke 10:9, 11 and again in Luke 11:20, Jesus plainly says that it was already present, whether in the persons of the apostles or Himself, as exhibited in their acts. Acts can include miracles, conduct, and their messages. His statement in Luke 17:20-21 explains that they should not expect a visible manifestation of the Kingdom as they perceived it at that time. Theologians may argue over the interpretation of words, but Jesus' own testimony undoubtedly implies that the Kingdom of God was in their presence in His Person and ministry. Therefore, the last phrase of Luke 17:21 should be translated as, "The kingdom of God is among you." Barnes' Notes, Tyndale New Testament Commentary, Expositor's Bible Commentary, The New International Biblical Commentary, and The Interpreter's Bible all agree on this conclusion. He was in their midst, and He was within the Kingdom of God. When this is combined with John 18:36 (where Jesus declares that His Kingdom "is not from here") and many other scriptures pointing to the establishment of God's Kingdom with power at Christ's return, we can understand that it is both a present and a future reality. In addition, it has both heavenly and earthly aspects. On one hand, it is present and near in the people to whom God has given His Spirit and has chosen to represent Him. On the other, it is distant in terms of time and as a geographical and governing reality. As a present reality, it is small, goes virtually unnoticed, and rules over little. Yet, in the future, at Christ's return, it will dominate and rule the earth. It is certainly not established in its fullness on earth now. Nonetheless, Scripture also proves that it is a present, earthy reality having earth-bound, flesh-and-blood citizens who are, in the Bible's terms, "spiritually minded" or "in the Spirit."
John W. Ritenbaugh
Born Again or Begotten? (Part One)
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John 3:3
At the end of John 3:3, Jesus makes a revealing statement that contains a significant term: "Unless one is born again, he cannot see the kingdom of God." "See" is the significant word. One's first reaction to the word "see" is to assume a literal, visual observation. However, the Greek word here is eidon (Strong's #1492), which means "to know, be aware, consider, perceive, be sure, and understand." Its usage also includes "behold," "look on," and "see." The Bible frequently uses it in the sense of mental apprehension rather than visual sight, that is, as "I get it," "I understand," or "now I see it." The apostle Paul is a dramatic example of a man who made a sudden sharp turn in conduct and attitude when he "saw" that he was in reality a hardened sinner and not headed into the Kingdom of God. Here in John 3:3, then, Jesus' emphasis is on the Kingdom of God being something to be understood or comprehended rather than visually observed. His remark has this sense: "Except a man be born again, he cannot come to know the things of God; he cannot be fitted for it or enjoy its benefits." In this context, He teaches the Kingdom of God as an entity of valuable spiritual and moral force. Vincent's Word Studies of the New Testament, vol. 2, p. 91, explains its intent in this context: "The things of God's kingdom are not apparent to the natural vision. A new power of sight is required, which attaches only to the new man."
John W. Ritenbaugh
Born Again or Begotten? (Part One)
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