Johan Malan, Mossel Bay, South Africa (November 2013)
1. The mystery of the kingdom of heaven
2. The mystery of Israel’s hardening and end-time salvation
3. The mystery of the gospel of Jesus Christ
4. The mystery of the body of Christ
5. The mystery of faith
6. The mystery of the Lord’s will
7. The mystery of the first resurrection
8. The mystery of iniquity
9. The mystery of the beast with the seven heads
10. The mystery of the apostate woman
In the progressive unfolding of God’s plan for humanity there were various appointed times throughout the centuries when new truths were revealed. These revelations sometimes gave rise to new spiritual dispensations in man’s history of salvation. The most prominent examples of such times were the dispensation of the law which followed upon the giving of God’s laws at Sinai, and the dispensation of grace (also referred to as the church age or the dispensation of the Holy Spirit) which was initiated by Christ’s first coming, crucifixion, resurrection, ascension, and the outpouring of the Holy Spirit. The following appointed time for the initiation of a new dispensation will be when Christ returns as Judge and King.
Paul refers to the important new period which dawned with the coming of Christ: “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son” (Heb. 1:1-2). Much of what the Lord Jesus tells us in the new dispensation is the fulfilment, or further expansion, of known truths in the Old Testament. But many other things are altogether new and were unknown until the moment when they were revealed to people. The Bible refers to these new revelations as the declaring of “mysteries”.
It is the responsibility of Christ’s witnesses not only to be fully acquainted with the new revelations, but also to proclaim it to others: “Let a man so consider us, as servants of Christ and stewards of the mysteries of God” (1 Cor. 4:1). If we honour our obligation in this regard, other believers will better understand the significance of Christ’s grace, thereby averting the mistake of depriving themselves spiritually due to ignorance, or to mix tenets of the church age with the previous dispensation of the law. Such a mistake can have disastrous consequences: “You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace” (Gal. 5:4). It is therefore of the utmost importance to know the mysteries in the Bible and to walk in the light of the new revelations.
Ten mysteries are mentioned in the New Testament, and they all refer to matters which were unknown to Old Testament believers. The Lord expects from all His disciples, and particularly those who preach the gospel, to acquaint themselves with these new revelations and to actively proclaim them. It is only when we fully comprehend and consider all the New Testament mysteries that we will be suitably prepared for further revelations during the second coming of Christ. Even with everything we now know, we only know in part and are still looking ahead to wonderful new revelations of the knowledge of God. Paul says: “Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known” (1 Cor. 13:12 NIV).
However, our partial knowledge of God and all His works does not limit our understanding of Christ and our relationship with Him. Through the filling of the Holy Spirit we are able to “comprehend with all the saints what is the width and length and depth and height [of] the love of Christ which passes knowledge; that [we] may be filled with all the fullness of God” (Eph. 3:17-19). If we are rooted and grounded in the love of Christ we will be conscious of the new revelations concerning Him and His gospel, and also of the devil’s secret plans to deceive us spiritually. This knowledge will help us to avoid deviations and to remain on the right track.
The first mystery relates to the kingdom of God, including the different forms in which it was revealed during man’s history of salvation, as well as prophetic references to future revelations thereof. Within the broad framework of God’s universal kingdom an earthly, theocratic kingdom was established in Old Testament times in which the Chosen People of Israel were the special servants and representatives of God. However, that was only the early beginning of a kingdom that was destined to ultimately include the whole world and offer all nations entrance into God’s eternal kingdom.
The Lord has determined various phases in the establishing and expansion of this kingdom, i.e. (a) the Old Testament calling of Israel to act as representatives and mediators in God’s kingdom on earth; (b) the first coming of God’s Son as Saviour of Israel and the entire world, followed by the New Testament dispensation to lay the spiritual foundation for God’s kingdom in the hearts of people; and (c) the physical revelation of God’s kingdom on earth under the direct authority of His Son.
The kingdom of heaven is an earthly manifestation of the bigger kingdom of God, and therefore essentially a part of it. That is the reason why these two concepts are sometimes being used interchangeably while referring to the same kingdom (cf. Matt. 19:23-24). The Gospel according to Matthew offers a large number of parables of the kingdom of heaven in which spiritual mysteries are revealed that were unknown during Israel’s Old Testament kingdom. Only when these objectives have been realised, and access to God’s kingdom has been offered to all nations, an eschatological revelation of this kingdom will occur.
The first of an extensive range of mysteries which are revealed in the New Testament was aimed at focussing Israel’s attention on the deeper, spiritual principles and also the final objective of the kingdom of heaven. It was important for them to consider this new perspective, lest they remained victims of their own restrictive thinking. During the coming of the Messiah, their religious tradition was based upon the following premises:
· During the earthly ministry of the Lord Jesus the Jewish nation had been observing the Abrahamic covenant for two thousand years, in terms of which they regard the rite of circumcision as an entry point to the kingdom of God.
· For 1 400 years they had the law of the Lord as a moral guideline for God’s people, but they wrongly concluded that the law has power to save.
· A ritualistic tradition of atonement was based upon the complex sacrificial service of the tabernacle and subsequent temple, without realising that the blood of animals cannot take away sins. These typological sacrifices served the purpose of pointing ahead to the once for all sacrifice of the Lamb of God (Heb. 10:1-10).
· They had a Jerusalem-based kingdom in which kings, in association with religious leaders such as priests and prophets, were the stewards of God’s earthly kingdom. God guaranteed the safety of this kingdom against hostile attacks, on condition that His people obeyed His laws and walked in His ways.
Israel intended to perpetuate this preparatory, shadowy phase of the kingdom of heaven in its existing form and were consequently opposed to any form of spiritual renewal. They only waited on the Messiah to restore the throne of David, rebuild the temple in Jerusalem, reinstitute the sacrificial service in order to atone for the sins of the Covenant People, and hoped that He would help them mobilise a strong military force to conquer and destroy their enemies.
However, when Jesus claimed to be Israel’s Messiah but did not make any effort towards delivering Israel from domination by the Roman Empire, He was summarily rejected by the leaders of the nation. But as God He had all treasures of knowledge and wisdom, and for that reason He spoke through parables to explain hidden aspects of His kingdom.
Since Israel had nationalised the kingdom of heaven by only confining it to themselves, they did not appreciate the bigger and more exalted objectives of this kingdom and consequently did not anticipate the fulfilment of the Old Testament’s sacrificial service through the atoning death of the Messiah as the Lamb of God. They still maintained that membership of this kingdom was confined to Israel, and that apart from biological descent from the twelve tribes, covenant privileges were ritually obtained through circumcision, law observance and sacrifices. That means that Gentiles are excluded from God’s kingdom.
The Lord Jesus explained to them the true and universal objectives of this kingdom, what the strict spiritual conditions were with which they had to comply (John 3:3), as well as the nature of the spiritual threats which they would encounter if they wished to live victoriously as members of God’s kingdom. Much of this information was completely unknown to Israel, and for that reason Jesus said: “I will open My mouth in parables; I will utter things which have been kept secret from the foundation of the world” (Matt. 13:35). Because many of these mysteries relate directly to the Person and works of the Messiah, Jews who rejected Jesus as Messiah would not be able to understand the mysteries. To His disciples He said: “... it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. ... For the heart of this people has grown dull” (Matt. 13:11, 15).
The parables on the kingdom were given as an introduction to the revelation of further mysteries of the Christian life, which could only be revealed after the crucifixion of Jesus and the outpouring of the Holy Spirit. If the nation had heeded the parables they would have been well prepared for that which was to follow. However, the majority of the people hardened themselves against instruction on deeper spiritual truths and therefore had an unteachable spirit. When basic doctrines on God’s kingdom are rejected, such people are not ready to receive teaching on the further unfolding of God’s plan for humanity. That is the reason why the Lord Jesus only proclaimed and explained these mysteries to a core group of believers in Israel.
New Testament believers have no excuse to be ignorant on the revelation of mysteries, and are obliged to ask questions such as the following: What were the hidden, new characteristics of the kingdom which Israel was associated with for such a long time? Who are destined for this kingdom and what is expected of people who wish to be part of it? Another important question is: What will happen to those who oppose and reject this kingdom, and also those who are failed, hypocritical members of this kingdom?
These two parables are closely associated and are also the only two in Matthew 13 which were fully explained afterwards so the disciples could clearly understand them. The expositions are:
“Therefore hear the parable of the sower: When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty” (Matt. 13:18-23).
“Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, Explain to us the parable of the tares of the field. He answered and said to them: He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!” (Matt. 13:36-43).
According to these two parables, the central points of reference and basic principles of the kingdom of heaven are the following:
· He who sows the good seed is the Son of Man (13:37). Jesus Christ Himself is the Source of the message of salvation, through whom people may obtain membership of the kingdom of heaven. He is the light of the world and the only Name by which we can be saved. His disciples should all be able to testify about this basic truth, because a spiritual house cannot be built before the proper foundation has been laid.
· The field is the world (13:38). This kingdom is not geographically confined to the land of Israel but will ultimately encompass the entire earth. Shortly before the second coming of Christ, the gospel of the kingdom will be proclaimed throughout the world as a witness to all nations, then the end will come (24:14).
· The seed is the word of the Lord (13:19). The word does not refer to the Torah but to the gospel message of the New Covenant. The gospel of grace is part of the mystery of the kingdom which is proclaimed to Israel and the nations to prepare them spiritually for this future kingdom.
· The Evil One robs people of the word (13:19). Ignorant and unbelieving people are the victims of demonic deception. The enemy of God’s kingdom robs people of spiritual truths, and specifically also of knowledge about the mysteries of the New Testament.
· Unsaved nominal believers do not have a future in the kingdom (13:20-21). A superficial spiritual experience without a regenerated heart does not lead to a lasting union with the kingdom (cf. 15:8). Such people do not have the spiritual vitality which is needed to resist opposition and persecution, and that explains why they easily revert to doubt and unbelief.
· God’s righteousness is uncompromising (13:22). The way of living in the kingdom of heaven demands a renewed heart and cannot be associated with the sinful practices of the depraved world. Duplicity brings a quick end to people’s involvement with God’s kingdom. Those who keep on accommodating the thorns of sin in their lives resist the Holy Spirit and eventually quench Him.
· The fruit of the Spirit is the proof of a true faith (13:23). Those who understand and believe the word of God, and are cleansed from all sin, bear much fruit in His kingdom. Their hearts were purified and filled with the Holy Spirit. The Lord does not take into account national identity, descent, or outward covenant signs, but solely demand changed hearts.
· The wheat represents the children of God (13:38). They are the product of the good seed that was sown (13:24). People in whose lives the Word are fully manifested become conformed to His Son who is the Word that became flesh.
· The tares are the children of the devil (13:38). They belong to a hostile kingdom but have been sown among the wheat. These people have the devil as father and are intent on doing his desires – he is a liar, deceiver, instigator and murderer.
· The separation of the wheat and tares will occur during harvest time (13:30). In the present dispensation light and darkness coexist in the world, which means that the kingdom of heaven exists in a hidden form in believers’ hearts – it will only be physically manifested in the end-time when the King comes back to take charge of human affairs.
· The gathering and burning of the tares (13:40). This will take place at the end of the age, referring to the end of the dispensation between the first and second coming of the Messiah. The great tribulation will be a judgement of God upon the unbelieving nations.
· Rewards for faithful service (13:23). The lives of believers yield fruit for the kingdom of heaven – some a hundredfold, some sixty, some thirty. The fruit will be an indication of how serious and wholeheartedly the Saviour and King was served, and therefore be the basis for the allocation of rewards of grace.
· Glorification of the children of the kingdom (13:43). They will shine as lights in the kingdom of their Father. But first, all the nations on earth must be offered an opportunity to enter into the kingdom of the Messiah, and only then will His kingdom be fully revealed.
In these two parables alone, various mysteries on the kingdom of heaven have been explained. The disciples, as well as other Jews who understood its deeper meaning, would have recognised the Messiahship of Jesus and fully realised that He is the only hope for the salvation and blessed future existence of Israel and the nations. He is the promised Saviour and King of the world. They had to understand that the kingdom of heaven would only be established on earth much later, after millions of other people would have had the opportunity of also becoming members thereof. However, at that early stage the disciples did not realise that they would be commissioned to initiate the great task of evangelising the world.
During the church age the kingdom of heaven would not be physically revealed on earth, but nevertheless be established as a spiritual reality in the hearts of believers (Luke 17:21). The followers of Christ would be confronted by an evil world, and the continued hostility would call for perseverance and spiritual warfare while fulfilling their duty (John 15:18-20; Eph. 6:10-11). The disciples also had to ensure that they themselves did not become victims of the devil’s subtle deception, as he would not passively look on while his kingdom was threatened.
In the long period before the physical revelation of the heavenly kingdom on earth, there are various commands and principles of life which should be observed. It would depend on the insight, dedication and perseverance of the disciples whether they would achieve their purpose. This is the reason why the Lord, through many parables, ensured that they fully appreciated the seriousness of the matter and that they would also be able to discern and avoid the many deviations from the narrow way. New knowledge which was conveyed to them by means of revealing the mysteries clearly marked out the way to New Testament believers. A correct spiritual orientation and future expectation is imperative in order to counter any false concepts of the kingdom.
There is a large number of parables in which the further unfolding of the kingdom is described, as well as the premises and requirements associated with it. It is of vital importance to every person on earth to take notice of this information. It was given to encourage and assist believers to stay on course, while unbelievers are seriously warned against the reality of the alternative kingdom of darkness with which they are involved – whether they realise it or not. If the Lord is not a person’s spiritual Father, then the devil is his father who will lead him towards a dark future and eternal death (John 8:41-44).
The following are further parables as well as other forms of instruction on a number of aspects pertaining to the kingdom of heaven:
The Lord Jesus made it clear that during His first coming it was not His purpose to be appointed as King to restore Israel’s political kingdom; but as the suffering Messiah He came to fulfil His role as the Lamb of God who had to die for the salvation of lost humanity (Matt. 18:11; 20:18-19). Sinners first had to be spiritually redeemed before they could become part of His kingdom – only then can He reign as King over His liberated inheritance. The parable of the Good Shepherd clearly emphasises these facts, but legalistic Jews could not understand His teaching (John 10:6). Christ exposed the hidden meaning of the parable by describing Himself as the Good Shepherd:
“I am the door of the sheep. ... If anyone enters by Me, he will be saved. ... The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly. I am the good shepherd. The good shepherd gives His life for the sheep. ... And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd. Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father” (John 10:7-18).
Jesus had to lay down His life to be able to save people. This sacrifice would not only be brought for Israel but also for other sheep, i.e. the Gentile nations of the world. Christ also referred to His resurrection – the taking up of His life after He has laid it down. A further mystery that would only be revealed later was that believers from Israel and the Gentiles would be joined together into one spiritual body.
Orthodox Jews who refused to recognise the Messiahship of Jesus did not understand this important revelation on His atoning death and resurrection. The leaders of the nation shared this agnosticism and was responsible that Israel became scattered across the world while the Messiah who was rejected by them, was proclaimed to the Gentiles. At the end of this period Israel will return to their land and be prepared to receive the Messiah at His second coming (cf. Luke 19:41-44; Matt. 23:37-39).
An important mystery which was revealed by the Messiah was that the dispensation of the law had reached its point of conclusion. Consequently, the Old Testament covenant sign of circumcision, together with dedicated law observance, would no longer grant access to the kingdom of heaven (Heb. 8:13). Under the New Covenant, faith in the Son of God would be the only way of spiritual renewal through a cleansed and regenerated heart. Jesus said to an orthodox teacher, who walked irreproachable according to the Old Covenant: “Most assuredly I say to you, unless one is born again, he cannot see the kingdom of God” (John 3:3).
In the subsequent discussion, the explanation was given that rebirth emerges from faith in the Son of God: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. ... He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil” (John 3:16-19).
Faith in Jesus would henceforth be the only basis for salvation as He was about to fulfil all the shadowy sacrifices of the Old Testament through His crucifixion. The alternative to faith in Him is the judgement upon unbelievers. Not only did most people in Israel love the spiritual darkness of a depraved world more than the light of God’s kingdom, but the same situation would also prevail during the church dispensation. Those on the narrow way were always a small minority (Matt. 7:13-14; Luke 13:23-24). Blinded religious leaders on the broad way do not understand the revealed mystery on Christ and His saving grace; therefore, they reject Him by questioning or openly denying His Messiahship, virgin birth, the significance of His atoning death, His power to forgive sins, His resurrection from the dead, His ascension as well as the promise of His bodily return from heaven.
A true faith goes hand in hand with a guilt consciousness and a humble trust in God to forgive your sins. Proud people think much of themselves and always boast in their good works and irreproachable lives according to the law, and therefore do not approach the Lord’s throne of grace for cleansing from sin. It was with a view on this situation that Jesus told the parable of the Pharisee and the tax collector (Luke 18:9-14). The Pharisee justified himself and returned home with an unchanged heart while the tax collector who confessed his sins and expressed his need for salvation, returned home justified. He experienced what it was to be forgiven and spiritually renewed, and thus entered in through the narrow gate.
The unbiblical expectation of a fully manifested kingdom before Jesus has come as King of kings, induces people to strive after high positions such as kings and rulers. That was even the case among the disciples of Jesus. The mother of John and James approached Jesus with a request: “Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom” (Matt. 20:21). In His reply, Jesus indicated that this request was not relevant to what was lying immediately ahead for the disciples. They should rather have prayed for strength and grace to be able to suffer persecution and rejection while they served as Christ’s witnesses in a hostile world. It was not yet the time for esteem and dominion, but rather for humility and service:
“But Jesus answered and said, You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with? ... You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt. 20:22, 25-28).
There is no possibility of dominion in Christ’s future kingdom without a sincere spiritual dedication to the Saviour, as well as a commitment to render service to His hidden kingdom which is not of this evil world. During the present dispensation, political and economic power is wielded by the governments of heathen nations. Christ’s faithful servants will only reign with Him after He has returned and destroyed the kingdoms of the world (Rev. 11:15; 19:15).
By way of another parable the Lord Jesus explained His coming to the world as Saviour, and emphasised that He would only later return as King. The situation which prompted this parable was the salvation of a well-known sinner in Israel, the tax collector Zacchaeuz. After this man’s sincere conversion Jesus said: “Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost” (Luke 19:9-10).
As a descendant of Abraham, Zacchaeuz was a member of the covenant people and although he had a birthright to inherit the kingdom of heaven he first had to repent from his sinful ways and be reconciled to Israel’s Messiah-King, which he did. From this event it is evident that heirs of the kingdom of God must first be spiritually justified, and to this end it is imperative to recognise Jesus as Messiah and Saviour. Members of the covenant people who refused to do that rendered themselves unworthy for the kingdom.
However, the disciples did not realise that it would be a long-term commission to convince Israel of the gospel of the Messiah, and to also reach out to the entire unsaved world. Before the crucifixion they were still under the impression that Jesus would immediately proceed to establish God’s kingdom as a physical reality on earth. The Lord Jesus explained the truths pertaining to this important matter in the following parable:
“Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately. Therefore He said: A certain nobleman went into a far country to receive for himself a kingdom and to return. So he called ten of his servants, delivered to them ten minas, and said to them, Do business till I come. But his citizens hated him, and sent a delegation after him, saying, We will not have this man to reign over us. And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading. Then came the first, saying, ‘Master, your mina has earned ten minas.’ And he said to him, ‘Well done, good servant; because you were faithful in a very little, have authority over ten cities.’ And the second came, saying, ‘Master, your mina has earned five minas.’ Likewise he said to him, 'You also be over five cities.’ Then another came, saying, ‘Master, here is your mina, which I have kept put away in a handkerchief. For I feared you, because you are an austere man. You collect what you did not deposit, and reap what you did not sow.’ And he said to him, ‘Out of your own mouth I will judge you, you wicked servant. You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow. Why then did you not put my money in the bank, that at my coming I might have collected it with interest?’ ... ‘But bring here those enemies of mine, who did not want me to reign over them, and slay them before me’” (Luke 19:11-23, 27).
Jesus was the Man of royal descent who was destined to be the King of Israel as well as the entire world: “But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting” (Mic. 5:2). As the Son of Man He would be born in Bethlehem but as God He has an eternal existence. He would be King in Israel (Luke 1:32). Because of this prophecy, early first century believers were under the impression that He would soon be crowned as King.
Jesus is the Man of noble birth who would, after His atoning death as the Lamb of God, travel to a far country (heaven) to be highly exalted and given a name which is above every name (Phil. 2:9). Afterwards, He will return as King. At the beginning of the time of His physical absence He appointed servants to promote the affairs of His heavenly kingdom here on earth.
The mina which He gave to every one of them does not refer to money since they were not promised wealth, power, prestige or a commanding position over people. The mina represents the enabling power of the Holy Spirit. Shortly before the ascension of the Lord Jesus the questions on the institution of His kingdom still continued, but in stead of a revealed kingdom He promised to them the power and ability to be His witnesses all over the world:
“Therefore, when they had come together, they asked Him, saying, Lord, will You at this time restore the kingdom to Israel? And He said to them, It is not for you to know times or seasons which the Father has put in His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth” (Acts 1:6-8).
During this time the disciples would be rejected and persecuted by the world while evangelising lost humanity under very difficult conditions. Israel’s Old Testament kingdom would remain in a fallen state with Jerusalem trampled by Gentiles, as the promised eschatological kingdom will only be established during the second coming of the Messiah. In the meantime, the times of the Gentiles would continue and the disciples of Christ would practically have the status of sojourners and pilgrims in an apostate world (1 Pet. 2:11).
When the King returns to the world He will have judicial appointments with two groups of people – the believers who are members of His kingdom, and the unbelievers who rejected Him as King. The believers who worked in the power of the Holy Spirit will receive rewards of grace (1 Cor. 3:8-15). A part of the reward will be royal positions of authority in the King’s worldwide empire, in which some of them will reign over more cities than others, depending on their faithful service to the King. Those who achieved nothing are the ones who did not seriously consider the command to be filled with the Holy Spirit (Luke 24:46-49; Acts 1:8). In the power of the flesh they were unable to produce anything that has value for eternity. They built with wood, hay and straw and, as failed disciples, they will appear before the King with empty hands.
Another important part of the revelation and establishing of Christ’s kingdom on earth is the destruction or incarceration of all followers and persons of authority in Satan’s kingdom. That includes the king of this empire (the Antichrist), his co-ruler (the false prophet) as well as their millions of followers (Rev. 19:19-21). In the parable, Christ says: “But bring here those enemies of mine, who did not want me to reign over them, and slay them before me” (Luke 19:27). The devil, who has supreme authority in this evil kingdom, will be cast in a pit together with his demons, thereby removing them from the scene (Rev. 20:1-3). There can be no co-existence between the revealed kingdom of God and the kingdom of darkness.
It is an important statement that at His return the King will first summon His servants to reveal how they have performed their duties (Rom. 14:10-12; 2 Cor. 5:10). Shortly after the rapture (1 Thess. 4:16-17) the disciples will appear before the judgement seat of Christ in heaven. With the rapture of the church the withholder against the revelation of the Antichrist will have been taken out of the way (2 Thess. 2:6-12), which means that the false christ can be revealed to reign over the world for seven years (Dan. 9:27; Rev. 13:7). His followers will all reject the true Christ, and because of that they will be judged by God. People who will be saved during that time by receiving Jesus Christ as Saviour, will die as martyrs for their faith (Rev. 6:9-11; 12:11).
The following parable of Jesus demonstrates the negative reactions of different groups of people who did not understand the mysteries of the kingdom – thereby depriving themselves of great blessings:
“The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come. Again, he sent out other servants, saying, Tell those who are invited, See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding. But they made light of it and went their ways, one to his own farm, another to his business. And the rest seized his servants, treated them spitefully, and killed them. But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city. The wedding is ready, but those who were invited were not worthy. Therefore go into the highways, and as many as you find, invite to the wedding. So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests. But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. So he said to him, Friend, how did you come in here without a wedding garment? And he was speechless. Then the king said to the servants, Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth” (Matt. 22:2-13).
Israel had such a limited understanding of the kingdom of heaven that they did not fully appreciate their upward call as God’s people, i.e. to be the bride of His Son. They completely neglected God’s command of holiness as indispensable preparation for their future role: “For I am the Lord your God. You shall therefore sanctify yourselves, and you shall be holy; for I am holy” (Lev. 11:44). With only a few exceptions, they did not pursue this standard of living, and were merely looking for a Messiah with the political and military capacity to confirm Israel’s pre-eminence in the world.
The nation were spiritually dull and not troubled by their sin. That is the reason why they did not expect a humble Messiah who would offer Himself as an atoning sacrifice for the remission of their sins. When He did appear in this capacity, Israel were not only unworthy to be gathered around Him as His bride, but they were openly hostile towards Him because He did not condone their legalism and self-justification.
According to the parable, the Father sent two groups of servants to proclaim to Israel that the Messiah, who is also Saviour, Bridegroom, and King, has come. The first group of servants included the prophets of the Old Testament, as well as Jesus Himself (cf. Isa. 52:13–53:7; Zech. 9:9; John 8:24). However, Israel rejected their testimony.
After the death, resurrection and ascension of Jesus, and the outpouring of the Holy Spirit, the Father sent a second group of witnesses to Israel, i.e. the twelve apostles. They were also rejected, persecuted, and in some cases executed. The relatively small group of Messianic Jews who accepted the testimony about Jesus were not representative of the majority of unbelievers; consequently, the prophecies on the destruction of Jerusalem and the international dispersion of Israel were fulfilled in 70 AD.
The proclaiming of the gospel among the Gentiles was likewise only accepted by a minority of people in every nation. Even in this minority group there are church members who only have a form of godliness with no testimony of rebirth. They did not put on the Lord Jesus (Rom. 13:14) and only trust in their own righteousness. Nominal believers are depicted by the person in the parable who entered the hall without a wedding garment. People like this will be excluded and left behind at the rapture. Together with the unbelieving and deceived world they will find themselves in the darkness of the tribulation period under the Antichrist’s reign of terror.
It is vitally important to know the mysteries of the kingdom – and particularly the King who is also Saviour and Bridegroom. Only those who are spiritually reconciled to Him and filled with His Holy Spirit are members of His bridal congregation (Rev. 19:7-9).
The parable of the ten virgins emphasises important aspects of people’s disposition towards the kingdom of heaven. Because Israel did not comply with all the demands of God’s Word, they were not ready to receive the Messiah at His first coming. From the following parable it is evident that the situation during the second coming of Jesus will not be much better, as the heavenly Bridegroom will leave behind a large number of self-declared “believers” when He comes for His bridal congregation:
“Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept. And at midnight a cry was heard: Behold, the bridegroom is coming; go out to meet him! Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, Give us some of your oil, for our lamps are going out. But the wise answered, saying, No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves. And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward the other virgins came also, saying, Lord, Lord, open to us! But he answered and said, Assuredly, I say to you, I do not know you. Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming” (Matt. 25:1-13).
To be among the bride of the Lamb, and by virtue of that sharing in all the privileges of His kingdom, calls for much more that compliance with outward criteria such as covenant signs, membership of one or other denomination, as well as the good works which are expected from believers – it calls for a life under the control of the Holy Spirit. The Lord alone can regenerate a sinful person through His Holy Spirit and make him conformable to the image of His Son. In this parable, the oil in the vessels of the virgins refers to the fullness of the Holy Spirit in their lives. It ensures that the light of their testimony will keep on shining in the darkest night, that they will not go astray on deceptive ways, and that they will walk in the light of the Lord’s presence up to that moment when the heavenly Bridegroom will come for them.
The foolish virgins did comply with the outward criteria but neglected the command to be filled with the Holy Spirit (cf. Eph. 5:18), who alone can empower them to walk in the Spirit (Gal. 5:16-17). In their lives the fruit of the Spirit was replaced by fleshly works, which are not at all acceptable to the Lord. Works of this nature, irrespective of how well they are intended, cannot provide a suitable wedding garment to a person. John says: “And to her [the bride] it was granted to be arrayed in fine linen, clean and bright, for the fine linen represents the righteous acts of the saints” (Rev. 19:8).
Through His Holy Spirit the Lord “granted” it to her to be arrayed in this way. These righteous acts are not works which a person does in his own strength for the Lord but works which the Holy Spirit does through him. Without a wedding garment of this nature the persons in question will remain behind when the Bridegroom comes, despite all the rituals, human traditions and works of self-righteousness that they may have to offer (cf. Matt. 7:21-23).
During the first coming of Jesus, orthodox Jews believed that law observance alone would render them acceptable to the Messiah. That was a serious error. During the second coming of Jesus, many believers will be under the impression that they will be able to stand before the Bridegroom without holiness (cf. 1 Thess. 5:23; Heb. 12:14; 1 John 3:3). Great disillusionment is awaiting those who pursued low spiritual standards.
The Lord Jesus instructed His disciples to pray for the fulfilment of all the wonderful promises on the kingdom of heaven, but also for strength and grace to remain standing during our earthly pilgrimage towards the fully revealed kingdom. We are at present still living in a world that lies in the sway of the Wicked One. The broad perspective and exalted purpose of our prayers should always be the honour of the Lord, as well as a future situation on earth in which only His will shall be done – i.e. when the kingdom of heaven will be revealed on earth: “Our Father in heaven, hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven” (Matt. 6:9-10). We are looking forward to this situation and strive after it.
Subsequently, we pray for grace to be able to survive under difficult circumstances, to be spiritually protected under the atonement for sins which the Lord offers to us, to demonstrate our changed hearts by the way in which we communicate with our enemies, and to daily remain steadfast against all the wiles of the devil: “Give us this day our daily bread. And forgive us our debts, As we forgive our debtors. And do not lead us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen” (Matt. 6:11-13).
We are representatives of a kingdom which is not of this world. While we are underway to this kingdom, we should be witnesses for Christ and shine as lights in the midst of a crooked and perverse generation (Phil. 2:15). To be able to do so we need to also explore further mysteries of the kingdom of heaven which were only revealed after the crucifixion of the Lord Jesus and the outpouring of the Holy Spirit. We therefore have to expand the above-mentioned prayer by pertinently basing our request for the forgiveness of sin on Christ’s atoning death, while also entreating the Father for everything else in the name of Jesus.
It is in the interest of all of us to be well acquainted with all the mysteries which the Lord has revealed in His Word. It sheds light on matters of which we would otherwise be ignorant. We need all this knowledge so that we, as people of God, “may be complete, thoroughly equipped for every good work” (2 Tim. 3:17).
(To be continued).