The Reign Of Heaven
(Second Article In A Series)
The distinction between the duties of citizens of the kingdom and the duties of those who are not citizens merits a consideration in the study of this subject. The former may be styled as citizenship duties, and as so defined would necessarily be such duties as are peculiarly those of the citizen, and therefore not incumbent on the non-citizen. In making an intelligent and safe distinction between these one must discover and identify the character of duties, respectively, attaching to each class of persons. That such a clear-cut distinction has been established in the minds of people is doubted. In fact, it is rather apparent that such a deficiency characterizes most of us who are citizens of this kingdom. Otherwise, it would be impossible for certain issues to arise as have, and the confusion exist which is so prevalent among us today. All obligations arise from and rest upon a relationship which has been created or established, and the former is always harmonious with the latter. The duties of each party to the marital relationship are created by the formation of this state. While resting on the broad base of moral law, yet the peculiarity of a particular duty of the husband to the wife, or the wife to the husband, is recognized as existing by reason of the fact he is the husband and she the wife.
A person who obeys the gospel of Christ has been translated into the kingdom of God's dear Son, and therefore enters into a newly formed state for himself, and as related to God, Christ and all the citizens of this kingdom. We are enjoined, insofar as opportunity exists, to do good unto all men, but especially to those of the household of faith. This is a directive addressed to those of the household of faith-or citizens of the kingdom. Why should my obligation to do good to men have emphasis placed upon it as it relates to a particular class of men? There can be but one reason therefore and that is the fact I sustain a relation to this class that I do not the other. Further, another peculiar duty of a citizen, as distinguished from the duties of others, is that he, with others, is obligated to commemorate the sacrificial death of the Saviour in the observance of the Lord's Supper. "I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom--." (Luke 22:29-30.) Be it noted that this table is in the kingdom, and, therefore, the eating and drinking is for those within the kingdom. Nothing could conceivably be more incongruous than for those outside the kingdom, by reason of their continued rejection of the will of Christ, to partake of the bread and the cup in professed gratitude for a salvation they have spurned. These should suffice to clearly establish the reality of a distinction between duties incumbent on those in the kingdom which rest not on those without. But in the consideration of them, and the character of each, it should not be difficult to perceive that they arise in their very nature and design from the peculiar relation the citizen sustains to the Lord, and consequently that which the citizens sustain to one another. And, this being the case, such could not be incumbent on those without the kingdom, The obligation of obedience rests on all responsible persons, everywhere in all the world. It was in this recognition that the apostles were directed to go into all the world and preach the gospel to every creature. Within their lifetime this commission was executed as evidenced by the fact that it was so preached. (Col. 1:6,23; Rom. 10:18. ) Where in the world now is the word of God not found in the vernacular of the people there living? It was, in response to hearing the gospel and believing it, that individuals were led to submit to its terms of pardon and admission into the kingdom. In every instance those so doing were entirely passive as respects their actual entrance into this kingdom. They were translated into the kingdom at that point of deliverance from the power of darkness. No one is capable of effecting himself this deliverance from the one and his translation into the other. This is wrought by Him who possesses the power over the one and who exercises sovereignty over the Other. His disposition to so act, however, in any given instance is predicated on the voluntary submission of the individual to His declared will. This parallels the thought that the Lord adds to His church daily those that are saved.
The character of this kingdom of heaven is so singular that those who are translated into it are under the obligation to transform their lives and thus their characters. Hence, they are directed to be not conformed to this world but to be transformed by the renewing of their minds; that they might prove what is that good, and acceptable, and perfect will of God. Embodied in the fulfillment of this injunction is the necessity of presenting one's body as a living sacrifice, or offering in service to God. This service is identified as a reasonable one; that is, the spiritual intelligence recognizes the fitness and impels the one to so offer himself. This response must be intelligently provoked by a consideration of the character of this kingdom of which he is a citizen, the blessings it proffers, the promises it extends and the joyful relations it establishes. These elevate one to a plane far above the attractions and interests that are mundane and transient.
The familiar announcement by our Saviour that His kingdom is not of this world certainly signifies that it is above and thus greatly superior to the world and all it offers. We are, then, to understand that whereas we are in the world we are not of the world; ours is a citizenship which is in heaven. This being true, it is to be rightly understood that the character and conduct of such citizenship should be of the highest order. Vivid and numerous are the instructions and appeals to Christians in the letters of the inspired writers addressed to the children of God to this effect. Having put off the old man, which is corrupt according to the deceitful lusts, we are to be renewed in the spirit of our mind, thereby putting on the new man which after God is created in righteousness and true holiness. Prefacing this instruction is the express recognition that this old man was such by reason of the former manner of life, and this life being such as responsive to the vanity of the mind. Hence, the renewing of the mind in spirit, interest and purpose is to issue in, among other things, the putting away of lying and speaking truth to our neighbor; and, too, stealing no more, to work with the hands to supply one's own needs and those of others. So, then, while in the world we are to be controlled as influenced by higher ideals in the constructive, progressive and righteous conduct of our lives. The moral temper of the life of the citizen of this kingdom should reflect the nobility of his calling. The speech is to be of that quality as to promote good and result in a profitable edification of the hearer. No corrupt communication is to proceed from our mouth. In the event of becoming and therefore being angry, such self-restraint is imposed as to prevent it provoking us to commit sin, and wrath is to be stifled so that there shall be no lingering and festering sore of ill-will. The heart wherein resides the corroding and poisonous elements of malice, guile, envy and out-pourings of evil-speaking creates a climate and soil content wholly adverse to spiritual growth, and this growth is essential to being useful and honorable citizens in any community of believers, the progress of truth and the cultivation of spirituality is largely or wholly negated.
This kingdom is essentially and beautifully designed as a reign of peace among men. He who is king is styled in prophecy in relation to His reign as the Prince of Peace. He came to establish peace between God and man, and between men. We are told to let the peace of God rule in our hearts "to the which (peace) ye are called in one body and be ye thankful." (Col. 3:15) Productive of this state of peace and essential to its acquirement and experience is that, as the elect of God, we are to"put on bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another and forgiving one another. If any man have a quarrel or complaint against any, even as Christ forgave you so also do ye." And crowning this is the virtue of charity which is the bond of perfectness. This bond binds together the rightful possession and exercise of these various elements of this inspired injunction and thereby effects the fulfilling and progressive development of the spiritual maturity of character the Lord wills for His subjects.
The unity of the Spirit which Paul admonished the Ephesian saints to keep was to be realized through their walking worthy of their vocation, and this worthiness was constituted of a walk characterized by lowliness, meekness, with longsuffering, and the forbearing of one another in love. How was this thus realized? Because that which bound or held together in this unity of the Spirit those involved was peace, and peace was the legitimate and salutary fruit of the mutual regard and consideration thus expressed toward one another in this worthy walk. When, then, dissension, strife and division exists this bond has been ruptured and thus this unity or oneness cannot be maintained. It is a fearful thing to contemplate the consequences of guilt that rests on those citizens who act in contemptuous disregard of this moving and affectionate appeal. The oft-recurring breaches of this instruction, given in affectionate admonition, in the long reach of history reveals no more tragic and painful one than that of the last decade within the family of God.
The structure on which this unity is to be kept in the bond of peace is founded on the fact that there is one God to Worship, one Lord to obey, one Spirit to follow, one faith to embrace, one baptism to submit to, one body to be a member of and one hope of our calling to cherish. These severally and jointly create and sustain this unity of the Spirit, and renders intolerable a rendering of this oneness. They afford the true basis of unity and fellowship of the highest order and enriching character known to man, and any rupturing of the bond of peace and severing of the oneness of God's people is but an act of defiance against the will of the King. The sentiment has oft been expressed that "I would rather be the Roman soldier who pierced the side of Jesus on the cross than to be responsible for that which causes division within the spiritual body of Christ." This is a noble sentiment, which, however, has been belied by actions on the part of some who have so expressed themselves.
"And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear 0 Israel; the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God." (Mark 12:28-34.)
This is a most interesting commentary on the character and design of the kingdom. This was the concluding exchange on the occasion here narrated by Mark, between Jesus and his questioners, as stated "And no man after that durst ask him any question". The perceptive and prudent reaction by this scribe to the answer given by Jesus to his question provoked the comment by Jesus that this man was not far from the kingdom of God. The recognition of the truth of Jesus' reply, and his expressed appreciation of it reflected a state of mind and heart indicative of his nearness to the kingdom. In what sense was he near, and in which those otherwise minded were not? Certainly not with respect to the element of time as pertaining to the chronology of its beginning. It was in relation, to his perceptiveness and prudence, his discreetness. A becoming regard for the sovereignty of God and the sanctity of the rights of his fellowman is the sense in which he was near the kingdom; that is, this kingdom is to be one in which these two commandments are to be recognized and respected as never before by those who are citizens. A supreme devotion to the will of the Lord and the just and considerate regard for one's neighbor surpasses all the burnt offerings and sacrifices that one may make. Truly, to obey is better than sacrifice, and to hearken than the fat of rams!