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Jerry Pence pointed out in his initial post, “People Change, Times Change, But the Lord’s Church Will Never Change!” (Part 3), that:

“One of the deacons … in the School of Religion at a local university … taught that the kingdom and the church are not the same. He said the kingdom has not come yet, because every knee has not bowed. Two elders sat in the class while he taught the class without refuting his teachings.

”The same deacon also taught that the church of Christ was established during the restoration period, and not on the day of Pentecost.”

That’s really sad! This is exactly what the change movers would want the next generation to unlearn or reject as truth—the truth being that the church of Christ is the kingdom of God. It coincides with their new campaign against the truth that the church of our Lord is not a denomination—they’re teaching the new generation the concept that the “Church of Christ” is just as denominational as the “other” denominations … that the real spiritual “body of Christ” is comprised of all denominations that believe and preach Christ.

The following article by Chuck Northrop, “The Kingdom of God and the Church” is for your review.

Donnie Cruz
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The Kingdom of God and the Church

Chuck Northrop


One of the glorious names or designations that God has given to the church is the kingdom of God. As with any name that God gives, this designation reveals some characteristics about the church. A kingdom is the dominion over which a king rules. Thus, the kingdom of God is the dominion over which God rules. For a kingdom to exist, there are certain criteria that must be met. First, there must be a king, and in the kingdom of Christ and of God, Jesus Christ is the King of kings and Lord of lords (Acts 17:7; 1 Tim. 6:15; Rev. 1:5; 17:14). Second, there must be territory, and within the kingdom of God, the spiritual territory is in the hearts of men (Luke 17:20,21; John 18:36). Third, there must be laws to rule over the kingdom which in the kingdom of God's dear Son is the New Testament (Rom. 8:2; Gal. 6:2; James 1:25). Fourth, there must be subjects or citizens within the kingdom, and in God's kingdom, Christians are the subjects (Eph. 2:19; Col. 1:13). Finally, there must be privileges afforded to the citizens of the kingdom, and so citizens of Christ's kingdom "receive manifold more in this present time, and in the world to come life everlasting" (Luke 18:30).

Within the New Testament, the term kingdom is used in a variety of ways. It is used of the "kingdoms of the world" (Matt. 4:8; Luke 4:5) which are the various political systems of men. Also, it is used of Satan's kingdom. Jesus, when He was accused of casting out devils by Beelzebub said, "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?" Finally, the majority of the times that this expression is used is with reference to the kingdom of God. Interestingly, the term "kingdom of God" is also used in a variety of ways.

First, the term "the kingdom of God" is used of Israel. In Matthew 21:33-40, Jesus told the parable of the vineyard in which He likened God to a householder that leased his land to husbandmen and sent servants to receive the fruit of his land. But when his servants came, they beat one, killed another, and stoned another. So, he sent other servants and they did the same. Finally, the householder sent his son and they slew him. Obviously, the servants of the parable represented the prophets of old, the son represented the Son of God, and the husbandmen represented Israel who had rejected the prophets and God's only Begotten Son. Therefore Jesus said, "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof" (Matt. 21:43). When Moses gathered the children of Israel at Mount Sinai, he said, "And ye shall be unto me a kingdom of priests, and a holy nation" (Exodus 19:6). Now, Israel would no longer have the privileged blessing of being God's kingdom but the kingdom would be given to those who would bring forth the fruits of trusting obedience to Christ.

Second, the term "the kingdom of God" is used of the church. While in Caesarea Philippi, Jesus said, "That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." In this passage, Jesus used the terms "my church" and "the kingdom of heaven" interchangeably. He promised to build His church while giving Peter the keys of the kingdom of heaven (i.e. the terms of admission).

In the Gospel accounts, the kingdom was yet in the future. John the baptizer, Jesus, the twelve, and the seventy preached "Repent ye, for the kingdom of heaven is at hand" (Matt. 3:2; 4:17; 10:7; Luke 10:9). Jesus taught the disciples to pray, "Thy kingdom come" (Matt. 6:10). When instituting the Lord's supper, Jesus said, "I will not any more eat thereof, until it be fulfilled in the kingdom of God...I will not drink of the fruit of the vine, until the kingdom of God shall come" (Luke 22:16,18). Further, Joseph of Arimathaea "waited for the kingdom of God" (Mark 15:43; Luke 23:50-51). And finally, Jesus taught that there would be some who heard Him preach and teach that would "not taste of death, til they have seen the kingdom of God come with power" (Mark 9:1; Matt. 16:28; Luke 9:27).

Beginning in the book of Acts, the kingdom or church was a reality. Philip, the evangelist, preached "the things concerning the kingdom of God, and the name of Jesus Christ" to the Samaritans and "they were baptized, both men and women" (Acts 8:12). Paul writing to the church in Colossae said that Christ had "delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son" (Col. 1:13). Please notice the tense in this passage. They were (past tense) delivered and translated. Further, Paul said that the Christians in Thessalonica were "called" (past tense) unto or into "his kingdom and glory" (1 Thess. 2:12). Hebrews 12:28 says, "Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear." Again notice the tense. This is present active. As the Gospel was being proclaimed, even in the midst of the various trials that they were undergoing, many were being added to the church. Thus, they were "receiving a kingdom which cannot be moved." Finally, John, the apostle of love, was "in the kingdom and patience of Jesus Christ" (Rev. 1:9).

The fact that the church and the kingdom of God is one and the same is further seen in a brief comparison of them.

• Both have the same terms of entrance -- baptism (John 3:3-5; Acts 2:47; Titus 3:5).
  
• Both have the same head -- Jesus Christ (Col. 1:18; 1 Tim. 6:15).
  
• Both have the same laws -- "the perfect law of liberty" (James 1:25).
  
• Both have the same subjects -- Christians (Eph. 2:19; Acts 11:26).
  
• Both have the same seed -- the word of God (Luke 8:11; 1 Peter 1:22-25).
  

Furthermore, the church came with power as Jesus prophesied concerning the kingdom (Acts 2:2-4; Mark 9:1). And, the church was established in the days of the Roman Empire as Daniel prophesied concerning the kingdom that "the God of heaven shall set up" (Acts 2:5; Daniel 2:44). Too, the church came in the lifetime of those to whom Jesus taught as Jesus promised concerning the kingdom (Acts 2:14; Mark 9:1). To the honest and sincere student of the Bible, there could be no doubt that the church and the kingdom are one and the same.

Third, the term "kingdom of God" is used of the "heavenly kingdom." When Jesus entered into Capernaum, a centurion asked the Lord to heal his servant who was sick at home with the palsy. After the centurion's display of faith, Jesus commended him on his great faith and rebuked the lame faith of Israel saying, "Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt. 8:10-12; See also Luke 13:28-29). Here, the "kingdom of heaven" has clear reference to the heavenly kingdom for it is contrasted to the "outer darkness" of hell. Also, notice the use of "children of the kingdom" which, again, refers to Israel. Later in describing the last day, Jesus made clear mention of the heavenly kingdom when Matthew records, "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. 25:34). A final passage to illustrate this use is when Paul said, "And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen" (2 Tim. 4:18).

In these later two uses of the term "kingdom of God," we find that the term has both an earthly and a heavenly application. Interestingly, sometimes in scripture, both uses are found together. For example, in the parable of the leaven (Matt. 13:33- 43) Jesus said that the good seed are the children of the kingdom - - an obvious earthly application (v.38). Later in the explanation of the parable, He says, that "the righteous shine forth as the sun in the kingdom of their Father" (v.43) which is a clear reference to the heavenly kingdom. Paul does the same in the great resurrection chapter. In 1 Corinthians 15:24, he writes, "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power." Since the kingdom would be delivered up, it had to exist before the end of time. This kingdom is the church in its earthly state. Later in the chapter, Paul wrote, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." Since "flesh and blood" has part in the kingdom here on earth, then this must refer to the heavenly kingdom which fits the context well.

A special note of consideration ought to be made concerning the phrase "the kingdom of heaven." This phrase is uniquely used by Matthew thirty-three times. "The kingdom of heaven" refers to the place of God rather than God Himself. In the same way, we often refer to Washington D.C. as representative of the United States. Washington D.C. is the capitol -- the place of authority. Similarly, heaven is the place of authority (Matt. 21:23-27). It is the realm from which Christ exercises His authority as King over His kingdom. A close examination of the gospel accounts reveals that the terms "the kingdom of heaven" and "the kingdom of God" are used in the same way -- sometimes of the kingdom in its earthly abode and sometimes in its heavenly estate. Mark 1:14-15 is Mark's account of the preaching of Jesus. In this text, Mark records that Jesus came "preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." In Matthew's account, he records, that "Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand" (Matt. 4:17). Other parallel passages establish the same. (A couple of other examples are: Matthew 5:3 paralleled with Luke 6:20 and Matthew 19:14 paralleled with Mark 10:14 and Luke 18:16.)

The heavenly kingdom consists of both Israel and the church. It is composed of the redeemed of all ages. Only those who are faithful unto God in whatever covenant they may live under will be a part of this marvelous heavenly kingdom. Jesus said, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven" (Matt. 7:21). In these last times, only those who are obedient to the gospel of Christ, whom God has added to the church, and who are citizens of the kingdom will have entrance into the heavenly kingdom (2 Thess. 1:7-9).

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610 Elmwood Dr.
Cleveland, OK 74020
“Seek The Old Paths,” Vol. 8, No. 9

Tennessee, Digression and Foreign Missions

Jim E. Waldron


My wife and I rejoice that in April we were, after fifteen years, able to move back to our beloved Tennessee, which will now be our base for my work of training native Christians in other countries to reach their own with the Gospel. Of the last 30 years we have lived only five in Tennessee. Much of the time we have lived overseas.

I was born in Nashville in November, 1935. I attended schools in Davidson, Rutherford and Coffee Counties. I finished high school at Bellevue in Davidson County. Calvin Parker baptized me in August, 1953, at West Nashville Heights. I preached my first sermon at Old Charlotte Road west of Nashville in June 1955, and began preaching regularly at Five Points in Hickman County in 1956. I preached my first gospel meeting at Crewstown near Lawrenceville the same year.

My wife to be, Laura Gary, was born in a log cabin beside Plunders Creek on a Bon Aqua route in Hickman County in July, 1939. She grew up in Oak Ridge. We met at Lipscomb in 1957, and were married February 22, 1958.

While at Lipscomb I frequently heard the beloved Marshall Keeble preach in meetings for the Jackson Street church. On one occasion in Nashville in 1956, I heard the venerable N. B. Hardeman speak. These two are examples of giants in Tennessee in this century who preached the urgency of holding to God's pattern for His church (2 Tim. 1:13) and who stood like the Rock of Gibraltar for the one original church of Christ against all denominationalism. They maintained it was the kingdom foretold by our Lord and the prophets (Matt. 16:16-19; Isa. 2:2-4; Dan. 2:40-44). Preaching in Nashville at that time was done with boldness and few if any in the church of Christ did not know the difference between it and any denomination.

Now, it is different. For an uncertain sound has, for some years, been coming out of Nashville via what is called, Jubilee. This year, 1997, was to be no different considering the featured speaker. Rubel Shelly announced in March: "Best-selling author Max Lucado will be in Nashville on Tuesday, April 22, and I want you to have the chance to meet him. Max will speak at a dutch-treat luncheon for area ministers that day at the Sheraton Music City." "Max will be speaking at the new Nashville Arena on July, 2, 3, and 4 this year. He will be the nighttime keynote speaker at Jubilee '97, an annual event sponsored by Churches of Christ. But we want to spread the word by means of this luncheon that Jubilee '97 is intended for the larger Christian community of Nashville." (Woodmont Hills' Letter, March, 11, 1997).

Brother Lucado is a known writer who also preaches for the Oak Hills Church of Christ in San Antonio, Texas. However, besides working with the church of Christ, he is also known for his work and co-operation with various denominations. He sometimes works with Catholic priests and even though Jesus commanded that no one should call any man "father" (Matt. 23:9), Max will use that title for priests when working with them. He also sings with their instrument (Behold The Pattern, Goebel Music, Colleyville, TX, pp. 113-118) and has told the Oak Hills church, "many of you know I have no trouble whatsoever with using instruments in worship."

Yet, he doesn't always line up with Catholics, for Max teaches Calvinism and John Calvin was a Protestant. As an example of such teaching, Max in his radio broadcast, called "Upwards" last December, 1996, over station KJAK from Lubbock, taught Protestant false doctrine which says a sinner can pray through to salvation. He then declared to the listeners: "I want to encourage you to find a church, ...to be baptized, ...to read your Bible. But I don't want you to do any of that so that you will be saved. I want you to do that because you are saved." Brother Lucado says this in spite of the fact that Jesus died for the church (Acts 20:28) and He said, "he that believeth and is baptized shall be saved" (Mark 16:16).

Max has co-authored a book on Easter with Billy Graham and others (Yokefellow, Knight Arnold Church of Christ, Memphis, Tenn, May & June, 1997).

Max addresses Protestant clergymen as "Reverend," swaps pulpits with them and promotes their campaigns. For example, on October 21, 1996, the Oak Hills church conducted a "Crusade Information Seminar" in San Antonio in order to promote the Billy Graham crusade, which was to be held this year in San Antonio -- April 3-6, 1997 (Ibid). Last Fall our brother Lucado wrote in the Oak Hills Church bulletin about Graham's upcoming crusade, "We heartily urge you to support and encourage this outreach any way you can" (Nov. 10, 1996). The Holy Spirit has said, "have no fellowship with the unfruitful works of darkness, but rather reprove them" (Eph. 5:11). Yet, Rubel Shelly, who himself works in harness with denominational clergy around Nashville, featured Max Lucado at his 1997 Jubilee. Such men are working to restructure the church of our Lord into a denomination.

The Spirit has also declared in conjunction with the work of elders, "there are many...whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for filthy lucre's sake" (Titus 1:10-11). Have you and will you as an elder warn your flock against such false teachers? Space fails me to tell how the books and tapes of Shelly and others with the same liberal agenda are being distributed abroad among young Christians. Just this year we have lost three men from the Bible School in Kiev, Ukraine, due to such error. Beloved, I urge you to help stem this evil in our own beloved land.

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(Jim Waldron serves under the oversight of
Frankie Boynton and Barney Hollis,
elders of the Dunlap church of Christ
P.O. Box 123, Dunlap, TN 37327)
“Seek The Old Paths,” Vol. 8, No. 11 (November, 1997)