Two very important terms that every student of the Bible must study are
the words "kingdom" and "church", otherwise nothing
but confusion must follow the misunderstanding and misuse of these terms.
In the first place let us remember that every word has a
"pedigree", it has an environment called its
"context", and it has a set of connotations "implying
certain attributes". When we hear for the first time that it is
proposed to change the word "kingdom" for the word
"government", we may feel that there is nothing here for
debate, but we have only to consider the pedigree, the context and the
connotation, to realize that this translation ultimately robs the Son of
God of His Crown rights!
Great Britain, Soviet Russia or the United States have a GOVERNMENT, but
we have yet to learn that a President has had a coronation, sits on a
throne, wields a scepter or reigns, yet each of these terms is an
essential "attribute" of the word we are considering.
First let us discover what the word translated "kingdom" and
its variants meant to the Greek himself, and if it be objected that the
Greek was 'outside inspired Scripture let us be modest enough to realize
that we are too, when we attempt any translation into our own tongue. For
the pedigree of the term we turn to the Lexicon of Liddell and Scott, who
had no axe to grind, and who suppressed no essential evidence.
Basileia
A kingdom, dominion, hereditary monarchy opposed to Tyrannis, and
secondly, a diadem.
Basileion
A kingly dwelling, palace, seat of empire, royal city, royal treasury,
tiara, diadem.
Basileios
A king, prince, lord, frequently with collateral sense of Captain or
Judge, later an hereditary king, then the king's son, prince or any
sharing in the government: at Athens, the second of the nine Archons.
After the Persian war the King of Persia was called Basileus, so
afterward the Roman Emperors.
Basileutos
Under monarchical government.
Basileuo
To be king, to rule, to be made king, to rule over a people, to be
governed or administered, to be of the king's party.
Basilikos
Royal, kingly, like a king, princely.
It will be seen that any translation that removes from the mind the
concept "ROYAL" is not "LOYAL" to the testimony of
Greek usage.
We, however, have always said that while the testimony of the Greek
Lexicon is important, Greek was not the basic language of inspiration.
For that we must turn to the Hebrew, and if the Hebrew eliminates the
concept "royal" then "government" may be as good as
any other translation.
If, in the estimate of the Hebrew, the word "government" would
be a good synonym for the word "kingdom", it would help us if
there could be produced just ONE example. The fact of the matter is that
though there are two Hebrew and two Greek words translated
"government" and eleven Hebrew and five Greek words translated
"governor", one Chaldee and three Hebrew words translated
"to govern", not once does the word "king" or
"kingdom" appear. Again we concede that the argument from
silence may be misleading, and so we proceed to positive evidence by
which we must be bound and by which all unprejudiced translation must be
bound likewise. From this testimony there can be no appeal unless we are
to join the ranks of those who reject the inspiration of the originals,
and if we get as far as that, what does anything matter, "Let us eat
and drink for tomorrow we die!"
The word translated "KING" in the Hebrew O.T. is the word
melek. It occurs 2,520 times, 2,518 times it is translated
"KING" and twice "ROYAL", and in no other way.
Perhaps we shall find a divergence if we consult the Chaldee equivalent.
That word occurs 155 times, 154 times translated "KING", once
"ROYAL", and in no other way. This seems convincing enough but
we will leave no stone unturned or give any ground for saying that we
have only presented selected references. We will have the whole evidence.
Melukah is translated "kingdom" 18, "king's" 2,
"royal" 4. No other way.
Malekuth "empire" 1, "kingdom" 49,
"realm" 4, "reign" 21, "royal" 14. No other
way.
Chaldee equivalent "kingdom" 46, "realm" 3,
"reign" 4, "kingly" 1. No other way.
Mamlakah "kingdom" 108, "reign" 2,
"king" 1, "royal" 4. No other way.
Mamlakuth "kingdom" 8, "reign" 1. No other way.
With such evidence, counsel could sit down and the jury could return
but one verdict. We do not intend to say what that verdict must be, we
are lords over no man's faith, but we are absolutely sure ourselves. We
quote salutary words uttered by another:
"Real conviction concerning great truths can come only when we
have made our own personal studies and come to our own independent
conclusions."
We have presented our evidences which have been reached in
conformity with Paul's injunction:
"Not in the words which man's wisdom teacheth, but which the
Holy Ghost teacheth, comparing spiritual things with spiritual."
We cannot help feeling glad, however, that when we have arrived at
our conclusions we are not found robbing Christ of His Crown, Throne or
Royal prerogatives. God will yet say from heaven:
"Yet have I set My KING upon My holy hill of Zion."
Basileus occurs 118 times in the N.T. and is always translated
"king"; Basileia occurs 161 times, seventy-two of which are
used in the phrase "the kingdom of heaven", and thirty-two in
the phrase "the kingdom of God", leaving fifty-seven references
to inc1ude every other mention of a kingdom. Some special variants of the
phrase "the kingdom of God" are:
"The kingdom of Christ and of God" (Eph. 5:5).
"The kingdom of His dear Son" (Col. 1:13).
"His heavenly kingdom" (2 Tim. 4:18).
"The everlasting kingdom of our Lord" (2 Pet. 1: 11).
The kingdom of God is found seven times in Acts (Acts 1:3, 8:12,
14:22, 19:8,20:25, 28:23 and 31). Once in Acts we have a question as to
the restoration of "The kingdom again to Israel" (Acts 1:6).
The kingdom of God occurs in Paul's epistles as follows: once in Romans
14:17, "The kingdom of God is not meat and drink," four times
in 1 Corinthians, "The kingdom of God is not in word" (1 Cor.
4:20), "shall not inherit the kingdom of God" (6:9,10),
"cannot inherit the kingdom of God" (15:50), once in Ga1atians,
"shall not inherit the kingdom of God" (Gal. 5:21), once in
Colossians, "my fellow-workers unto the kingdom of God" (Col.
4:11), once in 2 Thessalonians, "counted worthy of the kingdom of
God" (2 Thess. 1 :5). We must examine these passages presently, but
before doing so, the gospels claim attention owing to the insistent use
of the terms "the kingdom of heaven" and "the kingdom of
God". While we must be prepared to discover a difference between
"the kingdom of heaven" and "the kingdom of God", we
must not do so to the ignoring of the most evident fact that where
Matthew uses the one phrase, Mark or Luke uses the other. Whether Christ
spoke to the people in Aramaic we do not know, but there are passages
where His actual expressions are recorded, e.g. talithi cumi, which is
Aramaic. IF Matthew and Luke record the same utterance, then even though
Matthew says "heaven" and Luke says "God", that
divergence is merely the consequence of translation, and the point of
view of the different readers that were visualized. The following list
will suffice to show that "heaven" and "God" are used
interchangeably at least in some passages.
Matt. 4:17
"Repent; for the kingdom of heaven is at hand."
Mark 1:15
"The kingdom of God is at hand; Repent ye."
Matt. 5:3
"Blessed are the poor in spirit: for theirs is the kingdom of
heaven."
Luke 6:20
"Blessed be ye poor: for yours is the kingdom of God."
Matt. 19:14
"Suffer little children . . . for of such is the kingdom of
heaven."
Mark 10:14
"Suffer the little children . . . for of such is the kingdom of
God.".
Matt. 19:23
"A rich man shall hardly enter into the kingdom of
heaven."
Luke 18:24
"How hardly shall they that have riches, enter into the kingdom of
God."
Matt. 11:11
"He that is least in the kingdom of heaven is greater than he."
Luke 7:28
"He that is least in the kingdom of God is greater than
he."
Matt. 13:11
"It is given unto you to know the mysteries of the kingdom of
heaven."
Luke 8:10
"Unto you it is given to know the mysteries of the kingdom of
God."
This list is by no means exhaustive, but is sufficient for the purpose.
The Jews used the term "heaven" where we would use the name
"God". We have in the N.T. examples of this usage: Matt. 21:25,
Luke 15:21, John 3:27; and such expressions as the "fear of
heaven", the "service of heaven", "the name of
heaven" (that could be blasphemed) are constantly recurring in
Rabbinical literature. Elias Levita said: "they call God heaven
because heaven is the place of His habitation", and whether we are
satisfied with the explanation offered, the fact is stated "they
call God heaven". The expression "the kingdom of heaven"
was used in an extremely wide sense by some Rabbinical writers, for
"the yoke of the kingdom of heaven" referred to the wearing of
phylacteries. This idea, however, need not be imported into the teaching
of the N.T., it only shows how a phrase could be employed and how
impossible it would be for a foreigner unassisted to arrive at such a
meaning.
While the phrase "the kingdom of heaven" is found only in
Matthew, and the parallel passages in Mark and Luke read "the
kingdom of God", there are five passages in Matthew where he departs
from the normal and uses the phrase "the kingdom of God" (Matt.
6:33, 12:28, 19:24, 21:31 and 43).
The word basileuo is used of Archelaus (Matt. 2:22), and also of a
"nobleman" (Luke 19:14); it is used also of the reign of death,
of sin, and of grace in Romans (Rom. 5:14,17,21,6:12).
There are seven variants of the phrase "the kingdom of":
The kingdom of heaven. This kingdom will be the fulfilment of the
prayer "Thy kingdom come, Thy will be done in earth as it is in
heaven" (Matt. 6:10). It will be the realization of the promise of
Deuteronomy 11 :21, "the days of heaven upon the earth." It
will be the fulfilment of that which Nebuchadnezzar dimly saw, namely
that "the heavens do rule", that "the Most High ruleth in
the kingdom of men" (Dan. 4:25,26). Upon the evident rejection of
Christ (Matt, 11 :20-24; 12:6,41,42) He explained to His bewildered
disciples the course that the kingdom would take, revealing to them in
parable form "the mysteries of the kingdom of heaven" (Matt.
13:11).
The kingdom of God. This term, as we have seen, may be as limited in
scope as the term "the kingdom of heaven", but on the other
hand it can be as universal as the sovereignty of God. There is nothing
extraordinary about this double usage for we exercise the same discretion
in daily conversation. Writing to one person, I might say "I live in
London", but to another I might say "I live in England".
There would be no contradiction, the only thing to remember would be that
"London", like the kingdom of heaven, is more limited than
"England", which is like the kingdom of God. Consequently we
shall find the kingdom of God in Paul's epistles, but to jump to the
conc1usion that their teaching therefore "is all one and the same as
that of the Gospels" would be as foolish as assuming that because I
wrote to say that I lived in England, and it was known that a friend in
Oxford lived in England, that London and Oxford were all one and the
same. There are spheres in the kingdom of God which the kingdom of heaven
can never embrace.
The kingdom of their Father. The fact that this passage (Matt. 13:43)
does not say the kingdom of the Father, but the kingdom of their father,
shows that the emphasis here is on their relationship by new birth (John
3:3). So also "My Father's kingdom" (Matt. 26:29) is one not so
much of sphere and scope but of relationship. The kingdom of the
"Father" is not of frequent occurrence.
The kingdom of the Son of Man. "The Son of Man coming in His
kingdom" (Matt. 16:28). With this passage should be associated the
many references to the Lord as "The Son of Man". Of the
eighty-eight occurrences, no less than eighty-four are found in the
Gospels. It occurs but once in the epistles, namely in Hebrews 2:6, and
is a quotation from Psalm 8. The Lord as the Son of Man will fulfil the
prophetic vision of Daniel 7, as He affirmed before the High Priest
(Matt. 26:64).
The kingdom of Christ and of God (Eph. 5:5) and The kingdom of His
dear Son (Col. 1:13), together with Paul's reference to "His
heavenly kingdom" (2 Tim. 4:18) show plainly that while the kingdom
of heaven, and the kingdom of Israel must not be confounded with the
church, the church is nevertheless a part of that sovereignty that
embraces all.
The everlasting kingdom of our Lord and Saviour Jesus Christ (2 Pet.
1: 11). Peter ministered to the circumcision (Gal. 2:8).
The kingdoms of our Lord and of His Christ (Rev. 11:15). This will
fulfill the promise of Psalm 2, and is far removed from the hope of the
church, for it is as "Prince of the kings of the earth" that at
the sounding of the seventh trumpet, "the kingdoms of this world
become the kingdoms of our Lord and of His Christ." The Stone cut
out without hands, not only destroys the Gentile dynasty, but we learn
that "in the days of these kings shall the God of heaven set up a
kingdom, which shall never be destroyed . . . it shall stand for ever (or
to the ages)" (Dan. 2:44).
We return now to the references to a kingdom in Paul's ministry. In
Acts 20:25 he summed up his early ministry in the words "preaching
the kingdom of God". When he met the elders of the Jews at that
fateful all-day conference of Acts 28:23, he testified to the kingdom of
God, but with the following limitations; it was that phase of the kingdom
of God that was associated with "Jesus", and could be
substantiated by Moses and the Prophets. After the dismissal of Israel,
at the beginning of the dispensation of the Mystery, Paul preached the
kingdom of God as it was associated with "the Lord Jesus
Christ", not now with "Jesus", but as the Mystery had by
then been revealed, there is significance in the complete omission of any
reference to Moses and the Prophets (Acts 28:31).
Twice the Apostle tells us what the kingdom of God is NOT. It is not meat
and drink (see the scruples already dealt with in this chapter) but
"righteousness, and peace, and joy in the Holy Ghost" (Rom.
14:17). In 1 Corinthians 4:20 he says: "for the kingdom of God is
not in word, but in power." Four solemn utterances of the Apostle
refer to those things which prevent inheritance of the kingdom of God. 1
Cor. 6:9,10, Gal. 5:19-21 and Eph. 5:5, give a list of fleshly lusts and
practices that one can hardly associate with those called
"saints", yet these things are written to warn the believer
that he may forfeit spheres of glory, even though he will be saved
"so as by fire". These passages must be read, not in view of
the unalterable position of Colossians 1:12 where we have been made meet
for the inheritance, but in the light of Colossians 3:24,25 where in the
same epistle we read of the "reward of the inheritance" and of
its possible forfeiture. With these references we should read 2
Thessalonians 1:5, where the Apostle speaks of believers being counted
"worthy" of the kingdom of God for which they also suffered.
The kingdom of His dear Son (Col. 1:13) is set over against "the
authority of darkness", the kingdom of the Son being the antithesis
of the kingdom of Satan.
For the sake of clarity, we speak of "kingdom truth" as
something that is different from "church truth", and no harm
will be done, but much help by observing this distinction, providing we
ever remember that all callings-kingdom, church and other companies of
the redeemed, whether on earth, in the heavenly city or far above
all-must be comprehended in the all-embracive kingdom of God.
Church
The English word church has come down to us from the Greek through the
Gothic. Walafrid Strabo, who wrote about A.D. 840 gives as the
explanation of the word kyrch the Greek kuriake, a word that means
related to the Lord, as he kuriake hemera the Lords day. The
Scottish word kirk retains the sound of the Greek original still. In
ordinary parlance, the word church can refer both to the body of
worshippers assembled together, or to the building in which they are met,
but there is no instance in the New Testament where the word church
refers to a building. In the ministry of Paul a transition in the usage
of the word is observable which is dispensationally important. Before
Acts 28 and while the hope of Israel still obtained, the apostle
addressed six epistles to different companies of believers. Unto the
churches of Galatia, Unto the church of the Thessalonians, Unto =
the
church of God which is at Corinth. Thus five of these early epistles use
the word church in a local sense. Romans is the exception in this
group, this epistle is not addressed to the church which is at Rome bu=
t
To all that be in Rome, beloved of God, called to be saints (Rom. 1:7)=
,
the word church being reserved for the last chapter, where it occurs five
times.
This prepares the way for the great change which meets us in Ephesians
and Colossians. In these great epistles of the Mystery, the word church
is not used in the opening salutation, but is invested with new glory,
the first occurrence being in Ephesians 1:22,23, The church which is His
body, the fulness of Him that filleth all in all. The word translated
church, is with one exception the translation of the Greek word
ekklesia, which becomes in English ecclesia and enters into the
composition of such words as ecclesiastical etc. The one exception is
Acts 19:37, robbers of churches, which the R.V. more correctly renders
robbers of temples. Ekklesia occurs in the New Testament 115 times,
three of these occurrences being translated assembly the rest churc=
h.
The Septuagint version uses the word about eighty times, but we will
defer their examination until we have finished our survey of the usage of
the word in the New Testament.
The following extract from Trench on the Synonyms of the New Testament is
of interest:
There are words whose history it is peculiarly interesting to watch,
as they obtain a deeper meaning, and receive a new consecration, in the
Christian Church; which, even while it did not invent, has yet assumed
them into its service, and employed them in a far loftier sense than any
to which the world had ever put them before. The very word by which the
Church is named is itself an example - a more illustrious one could
scarcely be found - of this gradual ennobling of a word. For we have it
in three distinct stages of meaning - the heathen, the Jewish, and the
Christian. In respect of the first, as all know, was the lawful assembly
in a free Greek city of all those possessed of the rights of citizenship,
for the transaction of public affairs. That they were summoned is
expressed in the latter part of the word; that they were summoned out of
the whole population, a large, but at the same time a select portion of
it, including neither the populace, nor strangers, nor yet those who had
forfeited their civic rights, this is expressed in the first. Both the
calling and the calling out, are moments to be remembered, when the word
is assumed into a higher Christian sense, for in them the chief part of
its peculiar adaptation to its auguster uses lies. It is interesting to
observe how, on one occasion in the New Testament the word returns to
this its earlier significance (Acts 19:32,39,41).
The LXX uses the word ekklesia to translate the Hebrew qahal. Qahal
means to call, to assemble, and the noun form means a congregation or
assembly. Solomon is called koheleth the Preacher, translated by the LXX
ekklesiastes. The earliest known occurrence of the word is found in Job
30:28, I cried in the congregation. In the books of the law, qahal is
rendered by the Greek word sunagoge, showing that the synagogue is the
beginning of the New Testament church. Stephen in his speech which ended
in his martyrdom referred to the history of Israel, and dwells for
considerable length upon the one great leader Moses, saying in Acts 7:38:
This is he, that was in the CHURCH in the wilderness with the angel
which spake to him in the mount Sinai.
The people of Israel, looked upon as a called-out assembly were
the Church of that period.
In the nineteenth chapter of Acts, a reference is made to the Greek usage
of the word ekklesia. The concourse of people gathered to the theatre at
Ephesus is referred to as an ekklesia, the assembly was confused (Acts
19:32). Upon the arrival of the town clerk, he reproved the people for
the rashness of their proceedings saying: If ye inquire anything
concerning other matters, it shall be determined in a lawful assembly
(ekklesia) (Acts 19:39), and having thus spoken he dismissed the
assembly (Acts 19:41). Here the word is used in its original sense, a
called-out people, assembled for a particular purpose. It will be seen,
therefore, that it is not enough to point to the word church and
thereby set aside the distinctive callings of God. The kingdom as
announced in Matthew is not to be contrasted with a church, but is in
itself to be viewed as a company of called-out ones. The reference to the
church in Matthew 16:18 does not look to the subject of subsequent
revelation reserved for the prison ministry of Paul, but to the calling
that was announced in the Gospel of the Kingdom. There was a church
before Pentecost, as Matthew 18:17 makes clear.
In the Prison Epistles the word ekklesia is advanced to its highest
conception. It is the body of Christ, it will be the fulness of Him
that filleth all in all. It will be seen that it is not enough to say:
The church began at Pentecost, we must go further, and define what
church is in view. Under the heading ekklesiaor called-out company we
find the following different assemblies, ranging from the nation of
Israel separated from all the nations of the earth down to the church to
which Philemon acted as host. Before, therefore, we build up any doctrine
upon the presence of the word church in any passage of Scripture we
should consult the context and realize the dispensation in which any
particular church finds its calling and sphere.
Ekklesia
The nation of Israel viewed as distinct in their calling to be a
kingdom of Priests in the earth (Acts 7:38). In this light it will be
perceived that some care must be exercised when we are seeking to
differentiate between the Kingdom and the Church.
The Church spoken of as existing in the days of Christs earthly
ministry before either His sacrificial death, or before the day of
Pentecost (Matt. 18:17).
The Church concerning which Christ spoke as future, and built upon
the rock, and confession Thou art the Christ the Son of the living God
related to Peter with his keys of the kingdom of heaven (Matt. 16:18).
The Church which was formed in the day of Pentecost, which
partly fulfilled the prophecy of Joel 2:28,29.
awaits complete fulfilment until the future day of the Lord.
is inseparable from the enduement of spiritual gifts.
is inseparable from the kingdom of Israel (Acts 1:6; 2:30,31).
is inseparable from baptism for the remission of sins. This Church is
related to the dispersion (Jas. 1:1; 5:14).
The Church of God, which Paul persecuted before his conversion in
Acts 9 (Gal. 1:13, 1 Cor. 15:9; Phil. 3:6) and which continued to
assemble and to grow under his subsequent ministry (1 Cor. 1:2; 11:16; 1
Thess. 2:14; 2 Thess. 1:4).
The Church of God, called in the same chapter, the Church of the
living God (1 Tim. 3:5,15) to whom was directed that ministry of
re-adjustment which had in view the building up of the body of Christ
until all arrived in the unity of the faith, etc. (Eph. 4:11-13).
The Church of the One Body, the calling that goes back before the
foundation of the world, and ascends to the position far above all
where Christ sits. This church is entirely disassociated from all
previous companies, having no relation with Israel, Abraham or New
Covenant, but filling the great dispensational parenthesis of Israels
blindness, which fell on that nation in Acts 28. The status, calling and
constitution of this Church can be gathered by reading Ephesians and
Colossians, remembering as the reading progresses, ever to try the
things that differ.
The seven Churches of Asia (Rev. 1 to 3), one of them namely the
Church at Pergamos, will be in the city where Satans seat is (Rev.
2:13). These seven churches will resume where the Church of Pentecost
left off and carry the fulfilment of Joel 2:28,29 through to its end. In
these Churches there will be some who will say they are Jews and are
not (Rev. 2:9). This company, though enumerated separately, really falls
under heading No. 4, but owing to the setting aside of Israel at the
coming in of the dispensation of the Mystery, we have listed these
Churches separately.
We believe that the earnest student who obeys the injunction of 2
Timothy 2:15 and discovers under which of these heads the church under
examination falls, will have no difficulty in correctly relating any
church mentioned in the New Testament with its respective calling and
dispensation.
