INTRODUCTION.

Thank you for making me Moderator. Not long after being appointed as Moderator - Elect, I knew I had to talk about the concept of the "Kingdom of God". I'm not going to tell you something you don't already know, or prescribe some action you ought to take. I simply want to describe the way I've been thinking over the past few years. Cornelius Van Til used to come into his classroom and say: "We're going to have an exercise in self expression today" - meaning an exam! This Synod address could be described, too, as "An exercise in self expression". For simplicity I'll talk about it under four headings: [1] A Neglected Concept; [2] An Embracive Concept; [3] A Transforming Concept; and [4] An Exciting Concept.

1. A NEGLECTED CONCEPT.

First of all, let me say something about the Kingdom of God as a Neglected Concept - especially in our Church and in our theological tradition.

[a] Reinterpretation.

When I was young, I heard - I can't say I was taught it, because the subject of the Kingdom of God was hardly ever mentioned - I heard or "gleaned" the idea that when the Gospel went out into the Greek and Roman world, some of the Hebrew concepts were "reinterpreted" by the Apostles - and fell into disuse. One of these was the "Kingdom of God". It wasn't the Kingdom of God as such that was proclaimed - but Christ as the essence of the Kingdom - was proclaimed, and thus the idea of the Kingdom of God receded into the background and become largely irrelevant in the preaching of the Gospel. I was happy to go along with this, because it explained [1] the few references we had to the Kingdom in the rest of the NT; and [2] the fact that there has been very attention paid to concept of the Kingdom of God either in the Teaching, or Preaching, of the Church - and in particular, the Reformed Church. It emphasized the Covenant - as the embracive and integrating idea in the Bible and in Theology. But it often puzzled me how a concept that loomed so large in the Teaching of Jesus lost attention, both in the NT and in the theological reflection of the Church.

It’s not until recently that I began to question idea of "reinterpretation". Two things led me to question it - first, [1] the fact that our present Gospels were written at least 20-30 years after the Death and Resurrection of Jesus, and second, [2] the occasional, but significant references to the Kingdom in the rest of the New Testament. I asked myself, how could those who received the Gospels really understand and appreciate them unless they knew about the Kingdom of God. It was then that the few references to the Kingdom in the rest of the NT took on a new significance. The references are few, not because the idea had been reinterpreted, but because the idea was common! They knew what it meant. I guess we have a situation analogous to the idea of "Covenant" in the teaching of Jesus. The word Covenant is used only once. Do we conclude from this that the Covenant was unimportant to Jesus? Not at all. The very sparseness of references to it underline its pervasiveness. The same could be said of the concept of the Kingdom of God in the Letters of the NT.

[b] Confessional Statement.

Another thing that's led to the concept being overlooked is the Confessional identity of the Church and Kingdom of Christ. I refer to Statement on the Church in Chapter 25, Section 2: "The visible Church, which is also catholick or universal under the Gospel, [not confined to one nation, as before under the law], consists of all these throughout the world that profess the true religion, together with their children; and is the kingdom of the Lord Jesus, the house and family of God, out of which there is no ordinary possibility of salvation." With this identification of the Church with the "Kingdom of Christ" the idea of the Church has overshadowed that of the Kingdom. Its been made popular in our thinking by the story of Andrew Melville's comment to James 6^th when he let off lightly the Roman Catholic Earls who sided with the Spanish. He plucked his sleeve and called him "God's sillie vassal" and told him: "There are two kings and two kingdoms in Scotland. There is Christ Jesus the King and His Kingdom the Kirk, whose subject King James the Sixth is and of whose kingdom not a king, nor a lord, nor a head, but a member." [Burleigh, A Church History of Scotland, pp 204-205]. And not only has the idea been overshadowed by "the Church". Other distinctions have been introduced. The Catechism talks about the "Kingdom of Grace" and the "Kingdom of Glory" [Q. 102]. Good and proper as these terms may be, the net result has been that the concept of the Kingdom - not the reality, of course - has almost faded away to nothing.

[c] Summary.

So, because of the Theory of "Reinterpretation", and the emphasis on the Church as the Kingdom and the Influence this has had in our tradition, the idea of the Kingdom of God had been largely overlooked in my thinking. But in being forced to re-examine it I have discovered what, to me, is an embracive, transforming and exciting Concept.

2. AN EMBRACIVE CONCEPT.

And this brings me to the next thing I want to talk about, and that's the thought that its an Embracive Concept. Geerhardus Vos, in his book on "The Kingdom of God and the Church" warns us about becoming Pan - Kingdomites - reducing the whole of our Theology to Kingdom Theology like the older Liberals did in the 19^th Century. But having made that qualification, he says "it cannot be denied that in many respects the idea of the Kingdom acted in our Lord's thought and teachings as the crystallizing point around which several other elements of truth naturally gathered and grouped themselves in harmonious combination." [p 12] He goes on to speak about the Church, the Consummation; Righteousness; the Love and Grace of God; "the great categories of subjective religion, faith and repentance and regeneration;" miracles, and the historical relation of Jesus' work to the OT, as all being embraced within the idea of the Kingdom of God. Having said all that, we might say: What more is there! Let me highlight some things that show me the embraciveness of the Kingdom.

[a] The Sovereignty of God.

For example, it's a concept that emphasizes the Sovereignty of God. Any Reformed person must rejoice in anything that emphasizes the Supremacy and Sovereignty of God. And if there's one concept in the Bible that does that it's the idea of the Kingdom. The emphasis in the phrase, "the kingdom of God" falls, not on community, nor on territory, but on the One whose Kingdom it is. It brings to the forefront the Supremacy - the Kingship - of God. Vos says "The conception is a God-centred conception to the very core."[p 49] To the same effect are the words of John Murray in his comments on Romans 14:17. He says: "It should not be forgotten that the emphasis falls on the rule of God. It is the sphere in which God's sovereignty is recognized and his will supreme. Thus the mention of God's kingdom should always have the effect of summoning believers to that frame of mind that will make them amenable to the paramount demand of their calling, the will of God" [Romans, Vol. 2, p 193]. This supremacy of God finds expression in His Divine Power. Jesus says, "if I drive out demons by the finger of God then the Kingdom of God has come to you" [Luke 11:20]. It shows itself in His Absolute Righteousness - both in terms of demand, gift, and realization. And it shows itself in Divine Blessing expressed by in those words, "Do not be afraid, little flock, for your Father has been pleased to give you the kingdom" [Luke 12:32].

[b] The Covenant.

And this leads on to another idea that fits admirably within the Kingdom Context: The Covenant. We're all keen on Covenant Theology because we find in the Covenant an organizing principle that can do so much justice to Biblical Teaching. But I would suggest to you that the proper context or "home" for the Covenant itself is the Kingdom of God. We might put it like this: Covenant Theology should be Kingdom Theology because the Covenant is the instrument of Administration of the Kingdom. Its the way the King relates to His subjects in His land - whether we think of Covenant in terms of Demand, as we do in the case of the "Covenant of Works" or whether we think of Covenant in terms of Grace - as we do in the "Covenant of Grace". In both cases we deal with the Righteousness of the Kingdom and in both cases the Sovereignty of God comes to the fore in the "commanding" of the Covenant. We like to emphasize the unilateralness of the Covenant of Grace - and rightly so. Within the framework of the Kingdom that sovereignty comes to its own because the Covenant is the way God administers His Kingdom. And this, in turn, bears out Vos' words when he says that the idea of the Kingdom "carries the theocratic principle into the very heart of soteriology." [Shorter Writings, p 311]. And if the kingdom embraces the Covenant and indeed forms the content of the Covenant, then surely it's a concept that we can't afford to forget or place in limbo.

[c] The Person, Offices, and Work of Christ.

And if the Kingdom is administered by way of Covenant, then surely the Kingdom provides a wonderful framework for the sum and substance of the Covenant: the Person, Offices, and Work of our Lord Jesus Christ. The Lord Jesus not only made the Kingdom of God the subject matter of His Preaching. He also indicated that the Kingdom was bound up in his Person and Work. In his person and Work the Kingdom had arrived and through Him the Kingdom is entered. Nowhere is this made clearer than in John 3 where Jesus not only teaches Nicodemus about the need to be born again to see the Kingdom, but goes on to tell him about God's Great Love in the gift of His son. Those who believe in Him don't perish, but have everlasting life. The blessing of the Kingdom belong to those who believe in Jesus. And in the Kingdom, Jesus is Prophet; Priest; and King. As our Prophet He teaches; as Priest He Saves; and as King He rules in the Kingdom.

[d] The Church.

And this leads me on to make the point that the doctrine of the Church itself finds a happy home within the context of the Kingdom of God. Any view of either one that would suggest a hiatus or competition between the two concepts ought to be dismissed at once. Similarly, any view that focuses exclusively on the one, and not on the other, will, I believe, deprive us of a rich vein of Biblical Teaching. As Vos has put it, if our Lord, notwithstanding the dangers of misunderstanding that existed in his own day in his use of the concept, "insisted upon making it the central theme of his teaching, we may safely conclude that he must have ascribed to it a profound significance." [Shorter Writings, p 310]. The Challenge for us is to do justice to both ideas: To see the Church as a most important phase in the development of the Kingdom which will find its perfection in the completed Kingdom of God. And if we do keep the Kingdom idea in view it will enrich our understanding of so many facets of the Church and elevate our work in it. We belong to the kingdom; we work in the Kingdom - we are "ambassadors" for Christ in His kingdom; and our goal, with Christ, is the Kingdom. And our work in Mission is put in the framework of the Kingdom too: All power in Heaven and earth has been given to Christ for the conquest of the World, so that ultimately God may reign supreme throughout its utmost reaches.

[e] The Creation - and especially the Land.

And last, but not least, the kingdom concept not only enriches our Hope for the future, but enables us to gather into it some very important elements that I think we tend to forget: The Creation; the Earth; and especially the idea of the Land. If we just think of Covenant as our organizing principle of theology, the idea of "the land" can be pushed to the side or become a bit of an embarrassment. But the Kingdom idea demands Creation - and Land. I like Graeme Goldworthy's definition of the Kingdom - "God's people, in God's place, under God's rule." That just about sums up the whole program of Redemption from Genesis to Revelation - and land has a decisive part in the program - first in the Garden; then in Canaan; now in the present, and then in the future. If the resurrection is real we need somewhere to live! And I would suggest that we're "strangers and pilgrims" here, not in the Greek sense that we're on our way from a physical existence to a pure spiritual existence, but in the sense that Abraham, Isaac, and Jacob were strangers and pilgrims in the land of Promise. We're strangers and pilgrims because it isn't yet ours. But one day it will be - and come as a gift of God! And the Kingdom idea - as demanding a domain for us ultimately to live - and the consummation of God's Purpose for this world and his creation - allows this idea to come to its own, just as typically the possession of the land came into its own in the possession of Canaan.

3. A TRANSFORMING CONCEPT.

And this leads me to another thing I would like to say about the Kingdom Idea: It's a Transforming Concept. Its like leaven: It touches every aspect of Theology and Life, and transforms them.

[a] Transforms our Outlook.

For example it transforms our Outlook. I think the idea of the Kingdom of God is one of the most physical - and therefore historical - concepts that's brought before us in the Bible. And it may well be this 'earthy' aspect that has led to its neglect. Most of us have a good dose of Greek thinking in us simply because Greek thinking is non-Christian thinking. If you doubt that just try looking up Commentators on the words of Jesus, "Blessed are the meek for they shall inherit the earth"! It's the sort of thinking that's always trying to find sin in the physical instead of in ourselves - whether its in the environment; or in our bodies. Salvation then becomes - as it does in non - Christian religions - escape from the physical. The Kingdom idea acts as a powerful counterweight to that way of thinking in its inclusion of the physical and the historical. It brings us down to earth as the sphere of our existence and our future. To be sure it emphasizes the Supremacy of God - but it's the Supremacy of God in the world He has made as the habitation for His people.

[b] Transforms our Theological Ideas.

And then it transforms our Theological Ideas. I think we all realize that the framework in which we put things is important for their full understanding. This applies particularly to words. Sometimes we can use the same words, and not mean the same things. For example, "Democracy" means something different to a Communist than it does to those in the West, and indeed a Bible Believing Christian! "Foreknowledge" means something altogether different for a Calvinist and Arminian. In the same way, words like "Salvation" takes on a deeper, and richer meaning when they're related to the Kingdom of God. It doesn't cease to be spiritual, but becomes wholistic - embracive of both body and soul, and land and everything else as well! Likewise, according to Jesus, "Repentance" has to be orientated to the Kingdom of God. Even the work of Christ takes on a more embracive meaning when related to the Kingdom. What content we can then pour into that title "the Saviour of the world" when we put it in the context of the Kingdom, rather than allowing it stand alone.

[c] Transforms our Exegesis and Application.

And then again, the kingdom concept transforms our Exegesis and Application. [1] For example, it affects our Exegesis. Sometime ago I picked up Kennedy's "Expository Lectures" - and turned to his exposition of those words of Jesus, "the meek shall inherit the earth." And this is what he said: "This does not mean that at some future time the saints of God should have the earth and use it..." What does it mean then? It means that the earth is their preparation for heaven. "On earth they were effectually called; on earth they shall serve him; on earth his good work in them will be finished etc." And finally, "In the earth they shall find a bed in which their bodies shall sleep till the resurrection morning. And from the earth they shall pass in soul and body to their home in the Father's house.  In other words, we inherit the earth now in the sense of living in it until we die. Its strange how the "shall" is turned into the "now" for this Beatitude! A greater appreciation of the Kingdom of God in its historical development, and final glorious consummation, will, I believe, help us to avoid such misinterpretations.

[2] But it also affects our Application. In particular, it does away with what I would call "Ecclesiastical Imperialism" where the believer's whole life is to be taken up with "church" activities. Ministers, when talking about the Christian's responsibility, often focus only on Church activities - and, in this context - warn Christians that "only work done for Christ will survive". They thereby give the impression, wittingly, or unwittingly, that only Church work is the Lord's work, and the rest of life is largely irrelevant. But Christians have their Callings from God too - and if they have tasted the powers of the age to come, and desire the supremacy of God in all things, then they will also work to bring every thought into captivity to Christ in the whole of life. I would suggest that the Kingdom of God provides that wider context for all our activities and gets rid of the Pietistic influence that still lingers on in us all.

During my Long Service Leave, I listened to an excellent sermon on the Imprecatory Psalms - [Rev. Peter Gadsby]. But as I sat there with the farmers, and housewives - and yes, as I thought about having to paint the house on Monday - I wondered what was the connection between the words I was hearing, and the work I had to do. I knew there was one, but I also knew it would take me some time to work it all out! I haven't done so yet, but I'm convinced that the concept of the Kingdom is the way to go in solving the problem.

[d] Transforms Our Life.

And this leads into one other area where this concept is transforming, and that's in the whole of our Christian Lives. God's kingdom was our Lord's first concern - and its reflected in his teaching about prayer and about life. And to the extent that it becomes a key factor in ours it will transform our life too. [1] For example what about our priorities in Prayer. One difficulty I've always had is following the order of the Lord's Prayer in my own prayers. He placed the Hallowing of God's Name and the Coming of his Kingdom first and foremost. I've found that as I've explored this concept, I've been better able to try to give that proper attention. [2] And then there's our Praise. Coming to the Psalms with this idea, you often see them in a new light: Not truncated and man - centred but God - centred. [3] And then there's the impact it has on our Life. The Kingdom of God was uppermost in our Lord's thinking; in our Lord's Work; in our Lord's Prayer. And so he says to us, amidst all our seeking: "Seek first the Kingdom of God, and all these things will be added to you." God is our highest good - our "summum bonum" - and therefore His Kingdom must have the priority in our lives. Vos says somewhere that "Kingdom consciousness is God consciousness" and the more I think about it the more I believe him to be right.

4. AN EXCITING CONCEPT.

The last thing I would say about this Concept is that its an Exciting Concept. And its an exciting concept because it, perhaps more than any other, links together the Present and Future aspects of our Salvation. It does this through the Present and Future Aspects of the Kingdom: The Kingdom is here now; The Kingdom is yet to Come.

[a] The Kingdom is Here.

What an amazing message the Lord Jesus began preaching in Galilee - The Kingdom of God "is at hand". That this wasn't in the far distant future is emphasized when he says, "From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it" [Matthew 11:12]. And yet he predicted that in the not too distant future it was to come with power. This it did in his death and resurrection. And the upshot of it is this: The kingdom of God is here. The powers of the world to come are already operative now. God has set up his rule in the Person and Work of his Son and it will fill the earth. Understood in the right way, we could say: "the Best has Already Been"! The great foundational work of the Kingdom has been accomplished in the death and resurrection of Jesus. Those who lay hold on Him are Forgiven; Justified; and Adopted into the Family of God. What higher status can we reach? Already we're risen with Christ and seated with him in heavenly places. We have arrived - as Hebrews 12:22 makes abundantly clear. What a Privilege! And what a Message to deliver: The Kingdom of God has come! Repent and believe the Good News!

[b] The Kingdom is to Come.

But yet its still to come! And so we long for this Kingdom, and work for full realization, knowing it will come not as a result of our work but as a gift of God. And so Jesus teaches us to pray: "Your kingdom come, your will be done on earth as it is in heaven". His will is already done in heaven. It's the earth that needs to be brought into subjection to Him. And when it is, the kingdom will be delivered up to the Father, that God may be all in all [1 Corinthians 15:28].

CONCLUSION.

Now you might say to me: We know all this. We've been preaching and teaching all this. Well all I would say is this: How come we haven't heard much about the Kingdom? To be sure, we have preached, and talked, and written about everything in the Kingdom of God. But we haven't said anything about it! And I think we've been the poorer for it. I believe that our preaching and teaching and our lives can be enriched tremendously by a greater appreciation and use of the concept of the Kingdom of God.

There it is then. I give you no exciting program for the future; no suggestions on how we may address our present state and solve our present problems. I only give you some thoughts on the Concept of the Kingdom of God. And yet, perhaps that in itself is all we need: To be grasped by this Idea; to "see" the Kingdom of God; to see the King in His Kingdom; to see it in its present reality and future glory; and seek that Kingdom with all our hearts. Perhaps that will do more for our lethargy, and inactivity, and sense of helplessness than all the programs we could ever devise. At least its helping me!

Following are the notes of the author's devotions, presented daily during the Synod meeting.

TUESDAY: THE GRACE OF THE KINGDOM.

Readings: Matthew 20:1-15; Matthew 18:21-35.

INTRODUCTION.

Let's think this morning about the Grace of the Kingdom of the Kingdom, and I want to focus on three things:- [1] The Sovereignty of Grace; [2] The Superabundance of Grace; and [3] The Seriousness of Grace.

1. THE SOVEREIGNTY OF GRACE.

The Sovereignty of God's Grace is brought out in Matthew 20:1-15 where we have what's called the Parable of "The Labourers in the Vineyard".

The Lord is pictured as an Estate Owner who is gracious and generous. He's not only interested in His Vineyard, but also the Unemployed. There's a number of surprises here.

[a] One Surprise is that He hires men at 5 o'clock in the afternoon, just before knock off time! By this time most people would have given up any hope of getting some work for the day. By the same token, very few people would begin to hire people at 5' o clock! But lo and behold, here's an Estate owner who hires people almost at knock off time!

[b] Another Surprise is that when they come to get paid, he starts with those who had worked the shortest time. I suppose we'd naturally suppose that those who had worked all day would get the first break. But this landlord reverses the normal procedure - no doubt to make sure that those who had worked longest knew what the others received.

[c] And then comes the third surprise - they all get paid the same amount, whether they worked the whole day, or just the one hour - one denarius.

[d] Application. I think many of us secretly identify a bit with those who worked all day, and complained about their pay. It seems reasonable! But our Lord has painted this vivid, and apparently unfair, picture to remind us of one great truth: God is under no obligation whatever to man his creature and we cannot create an obligation. All that any of us have, we have because of God's mercy. And hard as it may appear, we ought to be very pleased that God doesn't deal with us on the basis of strict justice or sound economics! In that case, none of us would have any hope at all. Rather, He deals with us on the basis of His gracious action, both in putting us into his vineyard, and giving us a reward far beyond our deserts.

2 THE SUPERABUNDANCE OF GRACE.

Another Parable about the Grace of the Kingdom is found in Matthew 18:21-35. "The Kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlement, a man who owed him ten thousand talents was brought to him...." Its not hard to find someone to identify with at the beginning of this Parable. We readily see ourselves in the person who has been forgiven such a tremendous debt. And so it is.

[a] Great Debts.

We have a Great Debt. Someone has estimated that this person owed about 5 million. He didn't have a hope of repaying it. Our debt cannot be quantified. The wages of one sin is death.

[b]Great Forgiveness.

By the same token, we have received a Great Forgiveness in Christ. We have been forgiven a great debt.  Forgiven, simply because we asked God for forgiveness.

[c] Great Grace.

How rich and full is that abundant grace. And as Ridderbos points out, Jesus can teach that the grace of the Kingdom is free and full simply because He's the One who's ultimately paying for it. He says: "He not only proclaims salvation, but is its bearer, and acquirer, and sharer of it with His followers."

3. THE SERIOUSNESS OF GRACE.

And last, but not least, our Lord taught about the seriousness of Grace. In this same Parable that shows us the Superabundance of Grace, we also see that the experience of Grace brings with it the exercise of Grace - and if it doesn't, it shows that our claim to grace is a sham. The sting of the Parable is in the tail: "This is how my heavenly Father will treat each of you unless you forgive your brother from the heart." Those words underline a fundamental principle of the Kingdom of God administered by Christ: There is no forgiveness for us if we're not prepared to forgive also.

Perhaps you think me unkind to draw attention to such a practical thing at our Synod Meeting. But do we not all need to hear this afresh? It so easy to talk about the Sovereignty of Grace, and the Superabundance of Grace that we have in Christ - and rightly so - and yet fail to show grace towards others who owe us a trivial amount. But the Kingdom of God is not a matter of talk, but of power - and part of that "power" is the transformed lives that we're to live. Our Church has had its fair share of people who have carried unresolved problems for years - and perhaps are still carrying them. Its time that we began to practice - not what we preach - but what we ourselves personally claim to have received from God himself: Forgiveness. The bottom line is this: If we claim grace we're bound to show grace. It’s not an optional extra.

CONCLUSION.

And just one final thought. Let's remember who it is who reminds us of the Sovereignty of God in Grace; the Superabundance of Grace; and the Seriousness of Grace. Its our Lord Jesus - who worked harder and endured more than any of us to achieve these blessings for us. And it is He, who at great personal cost, secured the payment of our great debt who himself says to us "This is how my heavenly Father will treat each of you unless you forgive your brother from the heart." If He has secured this Grace for us at such great personal cost, how do you think he'll feel if we treat it with such thanklessness and carelessness?

WEDNESDAY: THE GROWTH OF THE KINGDOM.

Mark 4:26-34.

In these Parables the Lord Jesus teaches us about the Growth of the Kingdom. On the one side, the Lord Jesus indicates that the progress of the Gospel is just like farming. Just as the farmer sows the seed, waits for it to grow [because he can't make it grow himself] and then harvests it, so it is with the Gospel in human life. On the other side, he tells us that the development of the Kingdom of God is like the growth of a large tree from only a tiny seed. There's only a small beginning, but the Good News about the Kingdom goes out - and goes deep - until it produces something out of all proportion to its original beginning. In these two illustrations there's a number of lessons for us about the growth and advancement of His Kingdom in the World.

1. THE KINGDOM GROWS FROM SEED.

First of all, we're reminded here that the Development and Progress of the Kingdom of God comes through sowing the Word of God. Just as the farmer, if he wants to get a harvest, must get in and sow his seed, so also must the Word of God be sown if the Kingdom of God is going to advance in the world. If it’s not sown then, humanly speaking, the rule of God will not come - and the harvest will not be reaped.

[a] The Importance of Sowing.

I'm sure it’s our greatest desire to see the Coming of God's Kingdom. It’s already present - and because its present, we desire to see it continue to grow until the time when it comes completely. But it will only come about through the distribution and communication of the Word of God. The Word of God must go out. If that Word is not communicated, then the rule of God in human life will not develop and grow.

[b] The Way the Seed Is Sown.

How are we to sow the Word of God as Christians? We need to "strive together" for the faith of the Gospel. Without co-operation and enthusiasm nothing much will be accomplished. Sow sparingly - and we'll reap sparingly. Don't sow at all - and we won't get a harvest. What should engage our attention, then, is how we can contribute to the communication of the Word of God - and then do something tangible to achieve it.

2. THE SEED DOES ITS OWN WORK.

The second thing that comes out here is that the Word [or the Seed] does its own work. Once the seed is sown, says our Lord, it does its own work - it grows automatically. In fact the farmer, to a large extent, is fairly powerless. He can't make the seed to grow. Nor does it grow any better if he worries about it or not, or has a lot of sleepless nights. The seed grows by itself. He may be able to cultivate it, water it, and maybe keep the weeds down. But the actual growth is outside his power.

The Apostle makes the same point in 1 Corinthians 3. He says: "What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe - as the Lord has assigned to each his task. I planted the seed, Apollos watered it, but God made it grow. So neither he who plants nor he who waters is anything, but only God, who makes things grow." [1 Corinthians 3:5-7] God alone, working through His Word, can bring about the growth and development of His Rule in human life.

Sometimes we worry about things we shouldn't worry about - and sometimes we don't worry [or think] about the things we should be concerned about. Here is a case in point. Sometimes we wonder whether the Word of God will take root in a person's life. Sometimes we prejudge the issue and say: "It would be a waste of time sowing the Word of God there - there would be no growth." The result is - we don't bother to sow, or we become pessimistic, and worried about the reception of the Word. We have to listen again to what the Lord Jesus says: The Word will grow irrespective of all our worries. So, if we want to worry, let's worry about our job - and leave the results in the hand of God.

3. THE KINGDOM GROWS GRADUALLY.

The third thing we're reminded of here is that the Growth of the Kingdom is Gradual. Jesus says: "First the stalk, then the ear, then the kernel in the ear." There's order in the development of the Kingdom of God in the World and in Human Life. Just because it's a spiritual reality it doesn't mean there's no order. Stage follows Stage. This happens, for example, in the case of God's rule in a person's life. It happens too, in the progress of God's rule in the World. It too runs through this development: From the early Christian Church right through the present time and up to the Return of the Lord Jesus. The Kingdom is never static. It’s always developing, and getting nearer to Harvest time.

We need to remember this, because sometimes we get very impatient. We don't think we're making progress, and become very discouraged. We can be like some gardeners who have an irrepressible urge to dig up the seeds to see if they're growing. If we don't see immediate progress, we become discouraged. We need to take on board what the Lord Jesus says here about the Growth of the Kingdom: It will be orderly and gradual.

4. THE GROWTH OF THE KINGDOM IS GOING TO BE GREAT.

And finally, we're reminded here that the Growth of God's Kingdom is going to be Great. The Lord Jesus uses a remarkable illustration: The Tiny mustard seed growing into a big tree. God's rule in Human Life may have been - and often still is - insignificant in the eyes of the World. But its designed to get bigger - and it will get bigger. In the Book of Daniel it’s the stone that smashes into the image and gets bigger and bigger until it becomes a great mountain and fills the whole earth! The Church of God will never be a "has been". God's cause both in the individual Christian's Life, and in the World, will be accomplished. His will will be done on earth as its being done in heaven. His Rule will cover the earth. He's the Saviour of the World.

How encouraging this thought must have been to our Lord's disciples - few in number, faced with the opposition of the Jewish People, and by the Mighty Power of the Roman Empire! And how comforting and encouraging it is for us not only in itself, but where we stand in the history of the Kingdom of God. We can see today what the disciples could not see, and yet believed: The Growth of the Kingdom of God. It spans the centuries, and it spans the world - and it will continue to grow till it fills the earth. It’s going to increase, until finally, when Jesus returns, His Kingdom will come in all its power and glory. What an incentive to work and pray and long for its realization! What a glorious prospect awaits those in whose heart the Lord sets up his rule.

THURSDAY: THE GLORY OF THE KINGDOM

INTRODUCTION.

Let's turn now to 1 Corinthians 15:22-28. "For as in Adam all die, so in Christ all will be made alive. But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For he "has put everything under his feet." Now when it says that "everything" has been put under him, it is clear that this does not include God himself, who put everything under Christ. When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all." 1 Corinthians 15:22-28.

Its nice to get a difficult text to work on isn't it! And this is certainly one of them. Hodge reviews some of the interpretations and Symington in his book on the Dominion of Christ spends a bit of time and dealing with the question: What will our Lord do, if he gives up the Kingdom. Will his role as Mediator cease? What implications does this have for Christology. Interesting as they are, I'm not going to deal with these questions, but rather focus on the last few words in these verses: "That God may be all in all".

1. THE GOAL OF THE KINGDOM.

In the first instance that expresses the Goal of the Kingdom. The Kingdom of God under Christ as King - which is essentially a Kingdom of Conquest - will be completed - and in that completed Kingdom which is delivered up or handed back to the Father, "God will be all in all."

At the opening of Synod, I mentioned that one of the leading ideas of the Kingdom is the Supremacy and Sovereignty of God. The "Kingdom of God" is where God is supreme - and where this supremacy reveals itself in Divine Power demonstrated in our Lord's miracles which are a pledge of the supernatural renewal of the world ; Divine Righteousness - both demanded and bestowed, and in Divine Blessing in the Gift of the Kingdom to His people. It emphasizes the Kingship of God. And in emphasizing the Supremacy and Kingship of God it also, surprisingly, leads to the thought of God as Father. In the ancient world, the king was regarded as a "Father" to his people - and this thought comes out in Isaiah 9 where, when the kingship of the Lord Jesus is being talked about, one of the titles given is, "Everlasting Father". Kingship and Fatherhood are not opposites; they're kindred ideas - and our Lord brings them together in the Prayer he taught his disciples. In teaching us to pray for the Supremacy of God in the world, he also teaches us to look upon Him as "Our Father in heaven". And here we're told that at the end the Kingdom will be handed over to "God the Father."

2. THE GOAL OF CHRIST.

And then we're reminded here that this is the Goal of Christ: The Glory of God in the Completion of the Kingdom.

[a] Our Lord's Programme.

To our Lord has been given the task of bringing that supremacy of God our Father to its fulfilment in the world. Every thing has been put in subjection to Him for this very purpose: "He must reign until he has put all his enemies under his feet". Two stages are distinguished here:

[1] The Exaltation and Enthronment of Christ - all has been put under him. Christ has been put in charge of everything. He's Head of the church, and head over all things for the benefit of the Church. He's been given a name above every name. And he's now working to bring everything into subjection to God. And as members and office bearers in the Church we have the privilege to play a part in that subjugation.

[2] And then there's the Culmination of All Things - after he has destroyed all dominion, authority and power including death itself. He is the firstfruits. Satan's Kingdom - a Kingdom of Death - will be utterly vanquished. As Vos puts it, those powerful principles and forces of the Kingdom "must inevitably result in the production of a spiritual, ethical and social organism which will ultimately show itself in "the one all-comprehensive and permanent organization of redeemed humanity." [Vos, p. 315] And when that has been achieved, then God will be all in all. His glory will fill the whole Creation - and like Canaan of old it will be his House or Sanctuary.

[b] Its Implications.

If we think that there's any hiatus between the Kingdom of God, and the Kingdom of Christ [the "Church form" of the kingdom] - that somehow we don't honour Christ and his Church if we give attention to the Kingdom of God - then forget it! This is what our Lord focused on, worked for, and is still working for today. That's His supreme concern and His supreme desire. He came into the world to achieve it; He works now to extend it; and one day he will deliver the kingdom to the Father. In him subdued sinners, and a subdued world will be offered to God so that God may be all in all.

3. THE GOAL OF GOD'S PEOPLE.

If the glory of God is the Goal of the kingdom, and the Goal of Christ, then it is and must also be the Goal of God's people.

[a] It's the Goal of the Covenant. The heart of the Covenant is that God will be "our God" in all the riches of that thought. There's no greater blessing than that!

[b] It's the Goal of God's Grace. In Ephesians 2 Paul says that God has raised us up so that "in the ages to come he might show the incomparable riches of his grace, expressed in his kindness to us in Christ."

[c] It's the Goal enshrined in our Catechism - Q/A 1. "Man's chief end is to glorify God and enjoy him." The Catechism really expresses what the Kingdom is all about when it tells us our chief purpose is to glorify God and enjoy Him forever: God is to be all in all - the object of glory and the source of enjoyment.

[d] And finally, It's the Goal of our lives - the goal we're to live for, work for, pray for and die for it. Our agendas and concerns are not the first priority. It's the Glory of God. To be sure He's bound together his glory with our own good. But nevertheless the order must be: "Seek first the Kingdom of God and all these things will be added to you".

CONCLUSION.

"That God may be all in all" - that's the Goal of the Kingdom and the Goal of Christ. It must be our goal too - today, tomorrow, and always.