There is an urgent need for disciples of Jesus to ensure that they have grasped the meaning of the Gospel as Jesus preached it. This [blog] is devoted to the task of helping to “sort out” the vast amount of confusion which seems to surround this most basic question of all, “What is the Gospel?”
There are two principal questions which must be
addressed if we are to respond with honesty and
intelligence to the summons issued by Jesus when he
inaugurated his Gospel-preaching ministry:
1. What was the content of the Gospel
announced as the saving Message by Jesus,
the pioneer of the Christian faith?
2. How far has traditional preaching
represented Jesus accurately in this matter of
defining the Gospel?
To the first question we answer unequivocally because the evidence provided by the Christian documents is utterly clear. The Gospel is a Gospel about the Kingdom of God. This is obvious to anyone who reads the accounts of the ministry of Jesus. With this fact established we move to the question of what the Kingdom of God means in Jesus’ fundamental command: “Repent [do a U-turn in thinking and conduct, return to the Covenant] and believe the Gospel of the Kingdom of God” (see Mark 1:14, 15). It is clear that there can be no intelligent response to Jesus if “Kingdom of God” carries no definite meaning for us! The Kingdom of God, say numerous good commentators, was not the nebulous phrase for Jesus’ audience which it often is today. Ask your friends the critical question “What is the Gospel and what is the Kingdom of God?” You may be surprised by a bewildering variety of answers, many of them probably vague.
The Kingdom of God announced as the content of the Gospel was not, however, a “catch-all” phrase for “religion” or a call for people to “be good.” On the contrary it had a definite and very concrete meaning in first-century Palestine. Here from the International Standard Bible Encyclopedia (article “Salvation”) is a sound, common-sense and historically-sensitive answer to the question about the nature of the Kingdom:
“It was in the full heat of John the Baptist’s eschatological [pointing to the future] revival that Christ began to teach, and he also began with the eschatological [concerned with the future] phrase, ‘The Kingdom of God is at hand.’”
Matthew 3:2; 4:17; 9:35; and 24:14 inform us that the Gospel Message of John and the Gospel Message of Jesus were founded on a common basis: the Kingdom of God. It is a serious error to try to separate Jesus from his forerunner. According to our New Testament reports both John and Jesus announced the Kingdom of God as the Gospel.
Our source in the ISBE continues: “Jesus’ teaching must have been understood at once in an eschatological sense.” The Kingdom, in other words, meant the Kingdom of the future. It was not a reference to a present “kingdom in the heart” or “God’s rule in our lives.” ISBE goes on: “‘The Kingdom of God is at hand’ had the inseparable connotation ‘Judgment is at hand,’ and in this context (Mark 1:15) means ‘Repent lest you be judged.’ Hence our Lord’s teaching had primarily a future content: positively, admission into the Kingdom of God [at its future coming] and negatively deliverance from the preceding judgment.”
We trust that this comment from a standard dictionary will dispel some of the fog of confusion which surrounds current understanding (or misunderstanding) of the Kingdom and thus of the Gospel. The Kingdom of God did indeed mean the coming day of intervention when God would punish the wicked and establish through the agency of His Messiah a new world order on earth. There is absolutely no doubt that “Kingdom of God” carried this connotation in the minds of Jesus and his audience. Jesus does not define the Kingdom of God. He did not have to. What was new, however, was the fact that the promised new world order did not materialize during the ministry of Jesus and has not since that time. Thus in his parables of the Kingdom Jesus explained to his followers how the Gospel announcement of the future Kingdom operated in the present time prior to the advent of the Kingdom itself.
The Gospel of the Kingdom, therefore, is to the Kingdom as an invitation to a banquet is to the banquet itself. The Gospel invites everyone to prepare for the Great Day Coming. To speak of the Kingdom as though it is has arrived is to contradict Jesus’ statement that it was “at hand,” “near,” but not yet here. The Kingdom of God is the Great Event of the future, meaning the end of earth’s rebel governments. It does not mean the end of life on this planet!
Hence Jesus commands prayer for the coming of the Kingdom, and Mark and Luke report that after the Gospel preaching of Jesus was over, and he had been crucified and resurrected, the disciples were still “waiting for” the Kingdom of God. It would be wrong, therefore, to say that the Kingdom of God as constantly referred to by Jesus had already come. Certainly we might add that the preaching of the Kingdom is an anticipation of the Kingdom. But the preaching of the Kingdom is not the arrival of the Kingdom. An invitation precedes the actual event to which we are invited.
97% of the Kingdom statements of Jesus in the Gospels will fit beautifully into this scheme. Re-read the gospels with the future Kingdom notion firmly in mind (as introduced by Matthew 3:2) and the Kingdom will become clear as the New Organized World Government — Kingdom — to be openly manifested upon the return of Jesus in the future.
Confirmation of the basic Gospel fact is found in the Book of Daniel. Daniel’s vision of the future of world history is an absolutely indispensable guide to the understanding of New Testament Christianity.
In Daniel 2 we are presented with an extraordinary vision of four world-empires destined to be destroyed and superseded by a fifth World Empire — the Kingdom of God set up “under the whole heaven” (7:27) by the God of Heaven. In the vision the Kingdom appears as a “stone cut out without hands” which strikes the image at its base and then “fills the whole earth.” We must emphasize that this Kingdom of God is nothing whatsoever to do with a “realm beyond the skies.” Its origin certainly is from Heaven (God) but its location is territorial and linked to the earth.
Daniel 7 is a central key to the whole book of Daniel and should be considered also a kind of “blueprint” for the whole Bible story which culminates in the arrival of the Kingdom, the principal topic in Jesus’ Gospel.
Students of Scripture will have no difficulty recognizing that Daniel 7 describes the career, present and future, of the Saints. And the Saints, so the New Testament interprets the word, are the faithful followers of Jesus. The principal Saint, the Holy One, takes center stage in Daniel 7’s vision. It is the Son of Man to whom the future Kingdom is given (7:13, 14) and that Kingdom is then shared with “the people of the Saints of the Most High” (the Christians as the true remnant of the people of God). Daniel 7:18 forecasts that the “time came for the saints to possess the Kingdom” (nothing to do with psychological kingdoms of the heart). Again, “judgment is passed in favor of the saints” (v. 22). They are vindicated and promoted to positions of power as a corporate Son of Man (Son of Man referring first to Jesus and then also his accompanying followers). In Daniel 7:27 the climax of this amazing revelation announces that the “Kingdom under the whole heaven will be given to the people of the Saints of the Most High. All nations will serve and obey them.” For this translation, see RSV, GNB and note the important comment of Driver in Cambridge Bible for Schools: “It is the people of the saints who receive the Kingdom and they operate as its executives.”
These two sections of Scripture, Daniel 2:35, 44 and Daniel 7:13, 14, 18, 22, 27, are vital keys to the meaning of the term “Kingdom of God.” The Kingdom of God is not a term invented by Jesus. It has its roots deep in the Hebrew Bible, which Jesus and the New Testament treat as a divine repository of essential saving information. The Gospel itself is founded on the Old Testament (Romans 1:16; Galatians 3:8).
In commanding repentance and belief in the Gospel of the Kingdom (Mark 1:14, 15) Jesus urges everyone everywhere to grasp the meaning of God’s saving Plan both for the individual and the world. Repentance means turning from our violations of God’s ways, our misconceptions of His revelation and embracing God’s Gospel (Mark 1:14) which lays out the goal of history unfolding through Jesus and culminating in the Kingdom of God destined to replace present nation-states (Revelation 11:15-18) on this planet renewed.
The above post was taken from here.
