What the Bible says about
(From Forerunner Commentary)
1 Samuel 8:7-8
Israel had already deviated from faithfulness, but here, she formally rejects God as her Ruler, taking a major step toward being exactly like all the nations around her. This occurred between 1100 and 1000 BC or roughly 350 years after the original making of the covenant. Except for brief periods when Israel had a judge or king who did right in the eyes of God, the spiritual harlotry continued unabated until God formally divorced her, sending Israel and Judah into captivity.
We frequently gloss over the truly important part of this as we read through it. It is clear from Genesis 17:6 and Deuteronomy 17:14-20 that God anticipated Israel having a king or judge. The title is of little importance. Having a king was not the real issue because God had already planned for Israel to have a king. Every organization must have a leader, so God lays down instructions as to how the leader should conduct himself in office. They are designed to ensure that the king does not elevate himself above the people and rule as a despot. Instead, he is to be thoroughly familiar with and guided by the attitudes and laws of God. He must comprehensively know that his own nature is just like those he serves and be humbled.
However, the key to understanding the significance of Israel's demand in I Samuel 8 is that she desires a king just like the other nations. Spiritually, this demand confirms Israel's whorish behavior, and thus God tells Samuel to describe the national effects of her demand. On Israel's part, it is a complete rejection of her marriage vows; she wants her Benefactor and Husband—God—to have no say in her life, declaring herself free of Him and to be completely and totally a nation of this world, no longer the type of God's Kingdom on earth.
The issue between God and man is simply a matter of government—of sovereignty and providence. This appears as early as Genesis 3 when Adam and Eve reject God's rule over them. Once God reveals Himself through His calling, the issue of government comes to the fore. This is what we confront in decision-making. As the Bible has recorded in great detail, mankind has shown that it wants to retain this authority to itself. Yet, the naked truth is we cannot retain sovereignty to ourselves and still have what God is offering, entrance into the spiritual Kingdom of God. We cannot have it both ways. We will be submissive either to God's will or to our own fickle drives. Many of us do not get it!
John W. Ritenbaugh
The Beast and Babylon (Part Seven): How Can Israel Be the Great Whore?
Daniel 7:27 promises rulership to the saints in God's government, which is why an essential decision in our lives revolves around government. Government is the overriding issue in the Bible. Who will rule in our lives, God or Satan? It is that simple.
Israel rejected God's rule. When Israel desired a king, it was because they did not want God to rule them (I Samuel 8:7). Will we do the same? That is the critical issue that must be resolved in our lives. How can we reject God's rule? By insisting on being our own general—by putting ourselves, not God, at the forefront of the battles we fight every day. We simply do not allow Him to be our King and Commander.
The examples of the first and second Adam prove how vital the subject of government is. In the Garden of Eden, the test that Adam and Eve failed was the test of government. To whose rule would they submit—God's or Satan's? The Devil's temptation of Christ (Matthew 4; Luke 4) was the same test: Would He submit to God's or Satan's government? Jesus passed the test, rejecting Satan's offers for personal gain. Because God neither changes nor varies, He is a God of patterns. We, then, have the same test to pass. To which government will we submit?
There is a direct connection between prayer and submission to God's government. When we pray, we are prostrating ourselves before Him, calling on His great name, and recognizing His power, omnipotence, omniscience, immutability, wisdom, mercy, and grace. Interestingly, Jesus called the Temple, in which God dwelt, "a house of prayer" (Luke 19:46). We now are temples of His Holy Spirit in which He dwells (I Corinthians 3:16), so we, too, should be houses of prayer.
Prayer is a spiritual blessing God gives to us as a major tool for growth. Prayer at any time is an exercise in humbling ourselves, as it forces us to admit our humanity, inadequacy, dependence, and need. It is an admission that we are not self-sufficient. Those who humble themselves before His sovereignty are those to whom He gives His attention (Isaiah 66:2).
We desperately need a vital relationship with God and all that He will give to us by His grace to achieve His purpose for us. His gifts flow to the humble because they will submit to His government and His will, and for that reason, God will withhold no good gift from them (Romans 8:32; Psalm 84:11). By prayer, and especially by striving to pray always, we are submitting every thought, word, and action to the scrutiny and governance of the great God.
The Israelites did not want God to rule their lives directly; they did not want to submit to His rule. If we are not striving to pray always, we are making the same mistake. Their decision put them in the position of having to fight their own battles. If we make the same mistake, we get the same results—but worse. Why would God want anyone in His eternal Family who demonstrates an unwillingness to submit to His governance on every occasion?
Praying Always (Part Six)
Jesus' frequently uses the words "Kingdom of Heaven," especially in Matthew 13, as in "The Kingdom of Heaven is like..." We should be careful not to be fooled by this. It does not mean "the Kingdom of God when Jesus Christ returns." That is not what Jesus means.
The Kingdom of God or the Kingdom of Heaven is not just a future matter, but also a present reality. It is not on earth right now as a government, in the form of a nation or a kingdom, but the Kingdom of God exists. Colossians 1:13 says that we have already been translated into the Kingdom of the Son of His love. The word translated is better rendered as "transferred." This is not the Protestant idea of "the Kingdom of God is within you," but the Kingdom of God does exist. Notice Matthew 12:28: "But if I cast out demons by the spirit of God, surely the Kingdom of God has come upon you." It was present then in the person of Jesus Christ and working.
Mark 12:34 contains another example: "So when Jesus saw that he answered wisely, He said to him, 'You are not far from the Kingdom of God.' And after that no one dared question Him." In Luke 10, Jesus uses the term in a present-tense situation. The Kingdom of Heaven is something that happens now or can happen now. Jesus is speaking to His disciples, telling them what they are to do when they go out preaching the gospel: "And heal the sick who are there, and say to them, 'The Kingdom of God has come near to you'" (Luke 10:9). This is similar to what He says to the scribe in Luke 17:21: "Nor will they say, 'See here!' Or 'See there!' For indeed the Kingdom of God is among[as it is better translated] you."
These examples show that Jesus taught His disciples that the Kingdom of God or the Kingdom of Heaven exists now, but it is in a different form from what it will be when Jesus returns and sets up His government. When we yield to God, and when we are accepted by Him as His sons and daughters, as it were, we become citizens of the Kingdom of God. In a sense, then, we all are in the Kingdom of God now.
Nevertheless, we are aiming for that future reality when Jesus Christ comes back and sets His throne upon this earth—when all people will stream to Jerusalem to become part of God's Kingdom. The entire Bible looks forward to this time, but there is a present reality of the Kingdom among His sons and daughters. Paul concurs: "Our citizenship is in heaven" (Philippians 3:20); "We are ambassadors for Christ" (II Corinthians 5:20; our allegiance is to Christ, the King of the Kingdom of God); we are "strangers and pilgrims" in a foreign land (I Peter 2:11). Our land is the Kingdom of God. The country we live in is an alien nation. In true members of God's church, the Kingdom of God is already ruling in them. This is what Jesus means when He speaks of the Kingdom of Heaven.
Some scholars want to throw out the word kingdom when it is used this way, feeling that it is a misleading translation. Of course, many of them are Protestants, who look at it from the understanding of "the Kingdom of God is within you." Nonetheless, they believe that the Kingdom of God or the Kingdom of Heaven in Matthew 13 should be rendered the realm, dominion, or reign of God. He is already our King, reigning over us right now.
Another rendering is a word we should all be familiar with—the sovereignty of God. Have we come under the sovereignty of God? Yes, indeed. We did it voluntarily when we accepted Christ as our Savior. So in this sense, we are in the Kingdom of God, and its rules apply to us.
This is what Jesus means in Matthew 13. He is not doing away with the idea that He will return to this earth and set up His government here after putting down all other government's rule, but He is saying, "Those of you whom I have called out are in the Kingdom of Heaven right now—in a spiritual sense—and you have to live by its rules and fight its enemies. So beware! This is what your life in My Kingdom now will be like."
Richard T. Ritenbaugh
Parables of Matthew 13 (Part 1): The Mustard Seed
This “heart” issue is the reason for the apostle Paul's statement in II Corinthians 5:17: “Therefore if anyone is in Christ, he is a new creation; old things have passed away; behold all things have become new.” The new convert is a new creation, a parallel to Adam and Eve in their creation. God formed them both in His image (Genesis 1:26), though the material source of them was of the earth, which God also created. Isaiah 64:8 affirms what is occurring in those whom God calls: “But now, O LORD, you are our Father; we are the clay, and You our potter; and all we are the work of Your hand.”
In like manner, in the new creation, the new convert, it is God who calls (I Corinthians 7:15), who provides faith (Ephesians 2:8), who grants repentance (Acts 5:31), and who gives His Holy Spirit (Acts 5:32). Just as God provided the means for Adam and Eve to function responsibly toward Him, so has He also supplied the means we need to function responsibly as a new creation.
His purpose is to create us in His spiritual image, so that we have qualities of heart and character as He does. These qualities will enable us to provide leadership as members of the government He will establish under Jesus Christ at His return. The prophecy of Isaiah 9:6-7 speaks of this government:
For unto us a child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the LORD of hosts will perform this.
John W. Ritenbaugh
Leadership and Covenants (Part Three)
1 Corinthians 15:23
Only the just, the righteous, will rise at Christ's second coming. God will raise the martyred saints to eternal life, but the unjust dead will not be resurrected until the end of this period. If we have the Holy Spirit dwelling in us when we die, we will be resurrected through the power of that same Spirit at that time (Romans 8:9, 11, 14). In addition to the dead in Christ, those who are true Christians at His coming will rise in the first resurrection. The Feast of Trumpets celebrates the second coming of Jesus Christ to intervene in world affairs, resurrect the firstfruits, and establish God's Kingdom on earth (Matthew 24:30-31; Revelation 11:15).
Martin G. Collins
Basic Doctrines: The First Resurrection
2 Thessalonians 1:7-10
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 iswonderful 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?
The key of David - (See Isaiah 22:22; 9:6; Matthew 28:18) A misunderstanding of this symbol may have fostered abuses of church or ministerial authority. For decades, the church interpreted Revelation 3:7 to mean the church had "God's government," and the ministry too often wielded this club with a heavy hand (Ezekiel 34:1-10; Jeremiah 23:1-3). Revelation 3:7, however, is clear that the key of David belongs, not to the church, but to the One who is holy and true, Jesus Christ. He alone has the authority to govern the church and to open and shut doors before it.
Jeremiah 23:20 predicts that we will fully understand this problem "in the latter days." Having experienced man's misuse of Christ's authority and the church's scattering, we should now see that in its administration the church must be very careful to stay within the bounds of true Christianity and not usurp God's prerogatives.
The Seven Churches: Philadelphia
Just like the apostles and Jesus Christ, we, too, are going to be kings and priests on earth, where the Kingdom will be located. Thus, we find that God is producing a community, and that community is a nation as well as a Family. The members of that Family are brothers and sisters of Jesus Christ, and we all have a common Father - the great Creator of everything that is. Like the apostles and Jesus Christ, we are being drawn to a place where we will rule in that Kingdom.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part One)
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