Post by Admin on Aug 18, 2024 12:38:46 GMT -5
Consolation of God's Reign: The New Testament
To truly grasp the depth of Jesus' gospel of the kingdom, it's essential to comprehend the state of Judaism during His time. On one hand, this kingdom is depicted as a heavenly treasure bestowed as a reward upon the righteous (Matt. 6:20; 13:43; 19:21; 25:46).
To obtain it when fully revealed in the future, a righteousness surpassing that of the Pharisees is required (Matt. 5:20). This pursuit should take precedence above all else (Matt. 6:33)
and necessitates unwavering commitment (Matt. 13:44–46; 19:21; Mark 9:43–47; 10:28–29).
Nevertheless, this kingdom is markedly different from the Jewish
expectations of that era. It is fundamentally spiritual, not political, as
Jesus acknowledged from the outset during His temptation (Matt. 4:1–10).
Its citizens are identified by spiritual virtues like purity of heart, meekness, mercy, humility, and more (Matt. 5:3ff.; 18:4; 20:26–27).
Furthermore, it possesses a universal scope, intended not solely for the Jews but for all nations (Matt. 8:11; 21:43).
Additionally, it is not merely a future occurrence but already exists in the present (Matt. 11:12; 12:28; Luke 17:21), continuously growing and spreading like a seed or leaven (Matt. 13:24ff.).
Those who receive it in faith, akin to a child, will eventually enter into it (Mark 10:15).
In an eschatological sense, this kingdom is indeed referred to as a reward. However, the work and the reward are entirely
disproportionate. The kingdom's incomparable value renders all notions of reward insignificant (Matt. 19:29; 20:13–15; 25:21; Mark 10:30; especially Luke 17:10).
The righteousness required for entrance is itself a divine gift from God (Matt. 6:33),
as are the forgiveness of sins (Matt. 26:28; Luke 1:77; 24:47; etc.)
and eternal life (Mark 10:30; Luke 18:30).
God bestows this kingdom and its benefits not upon the righteous but upon publicans and sinners
(Matt. 9:13), the lost (Matt. 18:11),
the poor, and others (Matt. 5),
as well as children (Matt. 18:3; Mark 10:15).
This kingdom of heaven is theirs even on earth (Matt. 9:15; 11:11; 13:16–17; 23:13; Mark 10:15; Luke 17:21).
To partake in this kingdom, one does not require personal righteousness but rather repentance (μετανοια), a change of
heart, and faith (πιστις), the acceptance and trust in the gospel of the kingdom as a divine gift to the lost (Mark 1:15).
This involves trust in God (Mark 11:22), in Jesus' word and power (Matt. 8:10; 9:2; Mark 4:40),
and in Jesus as the Messiah (Matt. 27:42; Mark 9:42; John 1:12; 2:11; 6:29; 17:8; 20:31; Acts 9:22; 17:3; 18:5; etc.).
Yet, even this μετανοια and πιστις are gifts of God's grace (Matt. 11:25, 27; 15:13; 16:17; Luke 10:22; John 6:44, 65; 12:32),
allowing only those of the truth to come to faith (John 8:43, 47; 12:39; 18:37),
who have been given to the Son by the Father (6:37ff.; 17:2, 6, 9; 10:26; 12:32),
and who have already experienced rebirth (1:12–13; 8:47).
In the preaching of the apostles, all of this is expounded at much greater length. The relation between the objective acquisition and subjective application of salvation becomes much clearer. After Jesus was raised from the dead, it became evident to his disciples that the kingdom he preached—with all its benefits of forgiveness, righteousness, and eternal life—was acquired through his suffering and death. He was raised and glorified by the Father specifically to apply these benefits to his own. The application is inseparable from the acquisition, forming one work entrusted to the mediator, and he
will not rest until he delivers the entire kingdom to the Father.
However, despite the inseparable connection between the acquisition and application of salvation, there is a distinction between them. Christ accomplished the former on earth, during his state of humiliation, through his suffering and death. He continues to achieve the latter from heaven, in the state of exaltation, through his prophetic, priestly, and royal activities at the right hand of the Father.
This application of salvation is actualized by the Holy Spirit.
Christ himself was empowered by the Spirit to fulfill his earthly mission. The Spirit played a role in his conception, anointing, guidance, ministry, and the miracles he performed.
The Holy Spirit worked through Christ's words, actions, and emotions, being with him throughout his earthly ministry. The Spirit enabled Christ to offer himself in sacrifice and was instrumental in his resurrection.
In the forty days between his resurrection and ascension, Christ provided instructions to his disciples through the Holy Spirit. At the ascension, Christ received the Holy Spirit along with all his gifts, ascending on high, taking captivity captive, giving gifts to humans, and filling all things.
Christ's appropriation of the Holy Spirit is so absolute that Paul can state in 2 Corinthians 3:17 that the Lord (referring to the exalted Christ) is the Spirit. This does not erase the distinction between them, as Paul refers to the "Spirit of the Lord" in verse 18 and in other passages. However, at the time of the ascension, the Holy Spirit became so closely associated with Christ that he can be referred to as the Spirit. In his exaltation, Christ became a life-giving Spirit. He now possesses the seven Spirits, representing the Spirit in his fullness, and he sends the Spirit forth as much as the Father does.
The Spirit, who had been abundantly poured out on Christ during his earthly ministry, has now become the primary source of his life in his exaltation. Christ has relinquished all merely natural and psychological life and now, as the life-giving Spirit, leads his church to glory.
To truly grasp the depth of Jesus' gospel of the kingdom, it's essential to comprehend the state of Judaism during His time. On one hand, this kingdom is depicted as a heavenly treasure bestowed as a reward upon the righteous (Matt. 6:20; 13:43; 19:21; 25:46).
To obtain it when fully revealed in the future, a righteousness surpassing that of the Pharisees is required (Matt. 5:20). This pursuit should take precedence above all else (Matt. 6:33)
and necessitates unwavering commitment (Matt. 13:44–46; 19:21; Mark 9:43–47; 10:28–29).
Nevertheless, this kingdom is markedly different from the Jewish
expectations of that era. It is fundamentally spiritual, not political, as
Jesus acknowledged from the outset during His temptation (Matt. 4:1–10).
Its citizens are identified by spiritual virtues like purity of heart, meekness, mercy, humility, and more (Matt. 5:3ff.; 18:4; 20:26–27).
Furthermore, it possesses a universal scope, intended not solely for the Jews but for all nations (Matt. 8:11; 21:43).
Additionally, it is not merely a future occurrence but already exists in the present (Matt. 11:12; 12:28; Luke 17:21), continuously growing and spreading like a seed or leaven (Matt. 13:24ff.).
Those who receive it in faith, akin to a child, will eventually enter into it (Mark 10:15).
In an eschatological sense, this kingdom is indeed referred to as a reward. However, the work and the reward are entirely
disproportionate. The kingdom's incomparable value renders all notions of reward insignificant (Matt. 19:29; 20:13–15; 25:21; Mark 10:30; especially Luke 17:10).
The righteousness required for entrance is itself a divine gift from God (Matt. 6:33),
as are the forgiveness of sins (Matt. 26:28; Luke 1:77; 24:47; etc.)
and eternal life (Mark 10:30; Luke 18:30).
God bestows this kingdom and its benefits not upon the righteous but upon publicans and sinners
(Matt. 9:13), the lost (Matt. 18:11),
the poor, and others (Matt. 5),
as well as children (Matt. 18:3; Mark 10:15).
This kingdom of heaven is theirs even on earth (Matt. 9:15; 11:11; 13:16–17; 23:13; Mark 10:15; Luke 17:21).
To partake in this kingdom, one does not require personal righteousness but rather repentance (μετανοια), a change of
heart, and faith (πιστις), the acceptance and trust in the gospel of the kingdom as a divine gift to the lost (Mark 1:15).
This involves trust in God (Mark 11:22), in Jesus' word and power (Matt. 8:10; 9:2; Mark 4:40),
and in Jesus as the Messiah (Matt. 27:42; Mark 9:42; John 1:12; 2:11; 6:29; 17:8; 20:31; Acts 9:22; 17:3; 18:5; etc.).
Yet, even this μετανοια and πιστις are gifts of God's grace (Matt. 11:25, 27; 15:13; 16:17; Luke 10:22; John 6:44, 65; 12:32),
allowing only those of the truth to come to faith (John 8:43, 47; 12:39; 18:37),
who have been given to the Son by the Father (6:37ff.; 17:2, 6, 9; 10:26; 12:32),
and who have already experienced rebirth (1:12–13; 8:47).
In the preaching of the apostles, all of this is expounded at much greater length. The relation between the objective acquisition and subjective application of salvation becomes much clearer. After Jesus was raised from the dead, it became evident to his disciples that the kingdom he preached—with all its benefits of forgiveness, righteousness, and eternal life—was acquired through his suffering and death. He was raised and glorified by the Father specifically to apply these benefits to his own. The application is inseparable from the acquisition, forming one work entrusted to the mediator, and he
will not rest until he delivers the entire kingdom to the Father.
However, despite the inseparable connection between the acquisition and application of salvation, there is a distinction between them. Christ accomplished the former on earth, during his state of humiliation, through his suffering and death. He continues to achieve the latter from heaven, in the state of exaltation, through his prophetic, priestly, and royal activities at the right hand of the Father.
This application of salvation is actualized by the Holy Spirit.
Christ himself was empowered by the Spirit to fulfill his earthly mission. The Spirit played a role in his conception, anointing, guidance, ministry, and the miracles he performed.
The Holy Spirit worked through Christ's words, actions, and emotions, being with him throughout his earthly ministry. The Spirit enabled Christ to offer himself in sacrifice and was instrumental in his resurrection.
In the forty days between his resurrection and ascension, Christ provided instructions to his disciples through the Holy Spirit. At the ascension, Christ received the Holy Spirit along with all his gifts, ascending on high, taking captivity captive, giving gifts to humans, and filling all things.
Christ's appropriation of the Holy Spirit is so absolute that Paul can state in 2 Corinthians 3:17 that the Lord (referring to the exalted Christ) is the Spirit. This does not erase the distinction between them, as Paul refers to the "Spirit of the Lord" in verse 18 and in other passages. However, at the time of the ascension, the Holy Spirit became so closely associated with Christ that he can be referred to as the Spirit. In his exaltation, Christ became a life-giving Spirit. He now possesses the seven Spirits, representing the Spirit in his fullness, and he sends the Spirit forth as much as the Father does.
The Spirit, who had been abundantly poured out on Christ during his earthly ministry, has now become the primary source of his life in his exaltation. Christ has relinquished all merely natural and psychological life and now, as the life-giving Spirit, leads his church to glory.