I — Gospel of the Kingdom of God

The career of Jesus Christ as a prophet commenced immediately after his baptism by John, and his temptation in the wilderness. It is described by Mark in the following clear and concise manner: “After that John was put in prison, Jesus came into Galilee, 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” — (Mark 1: 14-15).

Few words occupy a more prominent position in the religious language of the day than does the word “gospel”. It is used as a short and convenient term to comprise the whole plan of salvation. It is generally held that a belief in the gospel is necessary to salvation; and, in view of Paul’s statement that the gospel of Christ is the power of God unto salvation to “every one that believeth” (Rom. 1: 16), it is impossible to come to any other conclusion.

The next question to be determined is, Of what does the gospel consist? If an answer were to be given in accordance with the teaching of those who are called “Evangelical Christians”, the gospel would be defined as good news concerning Christ’s death. That it relates to Jesus Christ there can be no doubt; for Paul expressly denominates it “the gospel of Christ”. But to say that it relates only to his death, is to give an unscriptural definition of it. It is called by the Evangelists, “The gospel of the kingdom of God”. This identifies it as having reference to a certain kingdom.

Therefore, if it be necessary to believe the gospel in order to be saved, it is indispensable to understand “the kingdom of God”, for the gospel is “glad tidings of the kingdom of God” — (Luke 8: 1). Hence the exhortation of Jesus, in his sermon on the mount, “Seek ye first the kingdom of God” — (Matt. 6: 33). Not only did he exhort men to seek this “kingdom”; he showed them the way by which they might find it. This, indeed, was the very object for which he was sent as a prophet to the Jews. He himself declared it at the commencement of his ministry: — “I must preach the kingdom of God to other cities also; for therefore am I sent” — (Luke 4: 43). No one believing Jesus to be a teacher sent by God to the Jews can fail to perceive that the message he was commissioned to deliver to them must be a very important one. It was recognised as such by Paul when he said, “How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord” — (Heb. 2: 3).

A Great Salvation

The significance of this question lies in the fact that it was written after the departure of Jesus to heaven, and during a dispensation in which no alteration has been made in the conditions necessary to salvation. The apostle denominates the message spoken by Jesus “a great salvation”, and asks how any can escape who neglect it. Applying the testimony from Jesus’ own lips already adduced, this is equal to saying, “How can we escape if we neglect the gospel of the kingdom of God, which at the first began to be spoken by the Lord?” It being fatal to the salvation of anyone in the apostles’ days to neglect the “gospel of the kingdom”, it is equally dangerous to disregard it now. How suicidal, then, for anyone who, knowing this, fails to make himself acquainted with the nature of that “kingdom”!

The idea of a kingdom pertaining to God was not new to the Jewish people when Jesus appeared among them as a prophet. They had been familiar with it from their very birth as a nation. Soon after their departure out of Egypt they were told, through Moses, that if they obeyed God’s voice, and kept His covenant, they should be unto Him “a kingdom of priests, and an holy nation” — (Exod. 19: 6). In order to enable them to obtain this blessing, God provided them with a law, and appointed judges and priests to instruct and govern them: Moses discharging the former functions and Aaron the latter. It was enacted that Aaron’s office should be filled by his descendants after his death; but no such provision was made in the case of Moses. His immediate successor was Joshua, after whose decease “the Lord raised them up judges” — (Judges 2: 18).

But ere long they grew tired of this form of government; they were ambitious of being like their neighbours, and therefore said to Samuel, “make us a king to judge us like all the nations” — (I Sam. 8: 5). Samuel was displeased at this, and made it the subject of prayer to the Lord, who replied: “Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them. Hearken unto their voice, and make them a king” — (1 Sam. 8: 7-22).

The Kingdom of Old

Thus, in despising the judges whom God had raised up to rule and lead them, they in effect rejected him. Nevertheless, he was willing to grant their request, and so instructed Samuel to select one of their number to reign over them. The choice, by God’s direction, fell upon Saul, who was anointed with oil by Samuel, to fill the office of a king — (I Sam. 9: 16-17). In like manner David, the son of Jesse, was appointed to be his successor; an event subsequently referred to by the Lord in addressing David through Nathan, as follows: “I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel” — (II Sam. 7: 8). At his death he was succeeded by his son Solomon, of whom it is said, “Then Solomon sat on the throne of the Lord as king instead of David his father” — (I Chron. 29: 23). The children of Israel being God’s chosen people, and their kings being appointed by Him, the seat of authority occupied by the latter, is appropriately called “the throne of the Lord”, thereby distinguishing the kingdom of Israel from all other kingdoms of the earth.

Thus far the Israelites continued to be a united kingdom. But at Solomon’s death a change came over the scene. Instead of having one immediate successor, he had two — Rehoboam and Jeroboam. The two tribes, Judah and Benjamin, remained faithful to the rightful heir, Rehoboam; but the other ten revolted, and gave their allegiance to Jeroboam, who was succeeded by a long line of kings. The establishment of a second kingdom was an act of rebellion against the line of kings appointed by God. The throne of the Lord still continued at Jerusalem; and the two tribes were still viewed as constituting God’s kingdom. Hence Abijah, the successor of Rehoboam in the rulership of that kingdom, addressed Jeroboam, the head of the revolutionary tribes, in the following language: “And now ye think to withstand the kingdom of the Lord ” (II Chron. 13: 8).

The Throne Overturned

From the time of this division until now, the twelve tribes have never been united as one kingdom under one king. The ten revolting tribes were subsequently carried by the Assyrians into a captivity from which they have never returned. And afterwards the two tribes suffered a similar fate at the hands of the Babylonians. At the end of seventy years, they were allowed to return; but they never afterwards existed as an independent kingdom, with a king appointed by God, and entirely free from the Gentile yoke, as in the days of Solomon. For, before the king of Babylon overthrew the kingdom, the prophet Ezekiel made the following announcement respecting their king Zedekiah: — “Thou profane wicked prince of Israel, whose day is come, when iniquity shall have an end — Thus saith the Lord God, Remove the diadem and take off the crown; this shall not be the same: exalt him that is low and abase him that is high. I will overturn, overturn, overturn it; and it shall be no more until he come whose right it is, and I will give it him” — (Ezek. 21: 25-27).

This prediction shows how it is the Jews have never since been able to establish themselves as an independent kingdom; it has been decreed by the Almighty that such should not be the case. Furthermore, it indicates that there will be a time when that throne will be re-established: “It shall be no more until he come, whose right it is”. The first part of the prediction having been fulfilled, no one ought to have any difficulty in believing that the latter portion will be fulfilled in an equally literal manner. The throne or kingdom which has been overturned is the same which is to be re-built when “he comes, whose right it is”.

The foregoing prediction was not the only intimation given to the Jewish nation of the future restoration of the throne and kingdom. The same prophet who foretold the doom of Zedekiah uttered the following unmistakable language: — “Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land; and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all” — (Ezek. 37: 21-22).

Re-gathering of Jews Assured

After what has been already said respecting certain prominent incidents in the history of the Jewish people, it is scarcely necessary to point out the significance of this prediction. The fact that the twelve tribes have existed as “two kingdoms”, is expressly alluded to. But a time is described when this will no longer be the case; when “the children of Israel”, instead of being scattered “among the heathen”, or Gentiles, shall be gathered together “into their own land”, and exist as “one nation”, with only “one king” to rule over them. In no way can this prediction be interpreted as having been already fulfilled; the language is too clear to enable anyone to find its counterpart in the history of the Jews since its utterance. It cannot have reference to any time preceding the destruction of Jerusalem; for after the captivity of the ten tribes, the whole twelve never again lived together in “their own land”.

Only two tribes, Judah and Benjamin, were allowed to re-settle in the land of Canaan, and even they did not exist as an independent kingdom, with a king appointed by Jehovah. From the time of their return until their final dispersion, they were constantly under the yoke of various Gentile powers. And for several hundred years before the destruction of Jerusalem, they were deprived of Jehovah’s presence in the temple, and had no prophets to guide and instruct them. This being the state of things previous to the destruction of Jerusalem, it is manifestly impossible that Ezekiel’s prediction could have had any fulfilments before that event. Nay, that disastrous episode is in itself a proof that this prediction was not fulfilled previous to the destruction of Jerusalem; for the inspired utterance continues: “Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions” (Ezek. 37: 23); but “shall also walk in my judgments, and observe my statutes” (Ezek. 37: 24).

Jerusalem was compassed with armies and desolated, and the Jews were led captive into all nations (Luke 21: 20-24). on account of their “transgressions” in disobeying the Mosaic law, and crucifying the Messiah, and for the same reason they have continued in their present state of dispersion for nearly nineteen centuries. At the present day they still cling to the abrogated Mosaic law, and refuse to believe that Jesus of Nazareth is the prophet like unto Moses. It cannot, therefore, be said that they have no more defiled themselves with any of “their transgressions”: from which it follows that the prediction has not been fulfilled since the destruction of their city. The conclusion, then, is inevitable, that they have yet to be gathered into the land of Palestine, to exist as an undivided nation, with one king to rule over them.

A Standing Miracle

If necessary, abundant other testimony of like import could be adduced. The writings of the Hebrew prophets abound with glowing predictions respecting the time when the children of Israel will enjoy peace, power, happiness and prosperity unequalled by anything in the past. They all enunciate, but in more elaborate language, the concise and emphatic statement of Jeremiah: — “he that scattered Israel will gather him, and keep him as a shepherd doth his flock” — (Jer. 31: 10). There is no difficulty in understanding what is meant by Israel being “scattered”; the result of it is to be seen in every land where Jews are to be found. Their present condition is a standing miracle, attesting the truth of Old Testament prophecy; it is sometimes adduced, and properly so, to prove the truth of the religion of Jesus Christ. Equally strong proof does it afford of the future restoration of the twelve tribes from among the Gentiles; for the same God who has “scattered” them, has also said that they shall be “gathered”. The gathering process will be precisely the reverse of the scattering. If there be one thing more clearly revealed in the Bible than another, it is this: the re-gathering of the Jews to the land of Canaan.

It was to a people possessing hopes in accordance with these promises, and to no other people, that Jesus came as a prophet: — “I am not sent,” said he, “but unto the lost sheep of the house of Israel” — (Matt. 15: 24). Can it be for one moment supposed that he would teach anything which would contradict what other prophets before him had predicted? Would God speak one thing “unto the fathers by the prophets”, and speak something quite the reverse “by His Son”? — (Heb. 1: 1-2). The wisdom and consistency of the Almighty require that an emphatic negative be given to this question. There is, therefore prima facie evidence that Jesus did not proclaim anything which would render the re-establishment of Israel’s kingdom unnecessary. On the contrary, evidence is furnished by several incidents in the course of his prophetic career which show that, in preaching the kingdom of God, he actually confirmed Jewish hopes on that point.

Jerusalem, the Future World Capital

On one occasion, he “spake a parable because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear” — (Luke 19: 11). The throne of the kingdom of Israel had always been at Jerusalem; and it was predicted that the same city should be the capital of that kingdom when reconstituted: “The kingdom shall come to the daughter of Jerusalem” — (Micah 4: 8); “The Lord shall inherit Judah . . . and shall choose Jerusalem again” (Zech. 2: 12). It was, therefore, very natural that those who had heard Jesus confirm the predictions of the Hebrew prophets, and who accompanied him in this journey to Jerusalem, should conclude that he was about, there and then, to reconstitute that kingdom. He did not destroy their hopes; he merely corrected them. He spake a parable to show them that the kingdom for which they were looking would not “immediately appear”. The purport of it was that he, as the heir, before taking possession of that kingdom, must go into “a far country”, and then “return”; a parabolic prediction which has been partially fulfilled by his going to heaven, where he now is. He has not yet returned, however, and therefore the kingdom of God has not yet appeared.

In the course of one of his discourses addressed to “the chief priests and the elders of the people” — (Matt. 21: 23), Jesus gave utterance to the following significant prediction: “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof” — (Matt. 21: 43). After what has been already written, it is scarcely necessary to do more than point out how thoroughly is this passage in harmony with the language of the Old Testament writers. “The kingdom of God” to be “taken from the chief priests and elders of the people,” could be no other than rulership over the Jews. True, they did not then exist as a perfect kingdom; they had no king of their own, being under the Roman yoke; but they still possessed a considerable amount of independence in religious matters, which gave the “chief priests” great power and influence. It was to this that Jesus referred, and it is evident that those to whom it was spoken understood his language in this light; for it is recorded that “when the chief priests and Pharisees had heard his parables, they perceived that he spake of them” (Matt. 21: 45).

A “Holy Nation”

That they were to be deprived of ruling power was not the only thing Jesus predicted. As in the case of Ezekiel’s prediction respecting the throne on which Zedekiah sat, the thing taken away is precisely the same as the thing to be given; and this is the point wherein lies the whole force of the passage. The “nation” to whom the kingdom of God is to be given consists of all his faithful disciples, a portion of whom were addressed by him on one occasion, as follows: “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom” — (Luke 12: 32). In the aggregate, the “little flock” comprises the whole number who are to be redeemed at Christ’s second appearing; a community described by the apostle John as a “great multitude which no man could number, of all nations, and kindreds, and people, and tongues” — (Rev. 7: 9), and therefore appropriately denominated “an holy nation” — (I Peter 2: 9). To them will be given the kingdom of God, or rulership over the twelve tribes of Israel; but it will then be in a condition much more perfect than when it was taken from “the chief priests and Pharisees”.

To the twelve apostles a special mission was assigned in this kingdom, defined by Jesus in the following words: “I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel” — (Luke 22: 29-30). There can be no mistaking this language. Jesus does not simply speak about”a kingdom”; he furthermore defines it, and says that it consists of “judging (or ruling) the twelve tribes of Israel”. Such a scene as this has never yet been witnessed. Instead of acknowledging the twelve apostles as rulers, the Jews persecuted them, and put some of them to death. But a time is coming when a very different state of things will be witnessed; when instead of being treated with contempt by their kinsmen, they will share with Jesus the rulership of the kingdom which has been given to him by the Father.

Premature Hopes

After receiving such clear and glorious promises as these, it is not surprising that the apostles should have been anxious for the time to come when they would realise them. They gave expression to their anxiety on more than one occasion. The mother of two of them, who possessed the same hopes as her sons, being desirous that they should be specially honoured, made the following request to Jesus: — “Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom” — (Matt. 20: 21). If the hopes which had been created in the minds of the apostles were erroneous, this would have been a most fitting opportunity to correct them. But Jesus does not do anything of the kind. He rather confirms them by taking for granted that there will be such a kingdom as they expected, at the same time saying that it was not in his power to bestow this special honour: “To sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father” — (Matt. 20: 23).

A somewhat similar incident occurred after Christ’s resurrection, and before his ascension to heaven. Between these two events a period of forty days elapsed, during which he appeared unto the apostles and spoke “of the things pertaining to the kingdom of God.” (Acts 1: 3). This instruction stimulated the desires which Jesus had previously created in the minds of the apostles to “sit on thrones, judging the twelve tribes of Israel”; and hence they were led to ask the question, “Lord wilt thou at this time restore again the kingdom to Israel?” (Acts 1: 6); thereby showing that “the kingdom of God” of which Jesus had been speaking was another name for the restored kingdom of Israel. To say, as some do, that the apostles misunderstood him, and continued in a state of ignorance respecting the very nature of the kingdom, even after Christ had been teaching them, more or less, during a period of forty days, is unreasonable and contrary to fact. Indeed, it is evident that they must have understood the nature of the kingdom even before the crucifixion.

Preaching the Kingdom

This was not the first time they had listened to him on this subject. They had frequently received from him, in private, clear explanations of what he had, to the outside public, taught in the more enigmatical form of parables. And therefore they, of all others, may be presumed, by the end of three years during which they accompanied him, to have had their ideas brought into conformity with his own, on this most important subject of his teaching. They had also themselves preached about it. It is recorded by Luke that Jesus “called his twelve disciples together,” and “sent them to preach the kingdom of God” — (Luke 9: 1-2). Is it probable, or even possible, that Jesus would send any twelve men to preach about that of which they were ignorant, or respecting which they were vitally in error?

This question being, of course, answered in the negative, no other conclusion can be arrived at than that the apostles correctly understood the nature of “the kingdom of God”, before Jesus sent them to preach about it. Their question to him, after his resurrection, had reference, not to the nature of the kingdom, but to the time for its establishment. Accordingly, Jesus, in his answer, confined himself to that point, thereby, in effect, confirming their belief that the kingdom of Israel would be restored at some future time. They, therefore, continued to hold the same belief after his departure to heaven and their enlightenment by the Holy Spirit.

Abundant evidence of this could be adduced, but the following statement of Peter’s respecting Jesus Christ must suffice: “Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” — (Acts 3: 21). The word “restitution” denotes a restoration or re-establishment of something which has been overthrown, and not the establishment of a state of things which never previously existed. Moreover, the ” restitution ” here spoken of is something predicted by the prophets. Now as the only restitution foretold by the prophets has relation to things Jewish, there is no escape from the conclusion that the event here referred to by Peter is the re-establishment of the kingdom of Israel.

What God’s “holy prophets” have spoken respecting “the times of restitution of all things” has already been made clear by some samples from their writings. It has relation to that time when the children of Israel will be no more scattered among the Gentiles, nor be divided into two kingdoms, but have one king to rule over them all; a day in which God “will raise up the tabernacle of David that is fallen” and “build it as in the days of old” — (Amos 9: 11; Acts 15: 16).

Crucifixion Not the Whole Gospel

There is a prevalent impression in the religious world that the gospel which Jesus and the apostles preached before the crucifixion comprised instruction concerning the death on the cross. No greater mistake than this could possibly be made; and, where it exists, it is proof that the gospel necessary to be believed for salvation is not understood. Jesus did not publicly proclaim his death before its occurrence. He only gave enigmatical intimations of it even to the twelve: and they did not understand him. On one occasion, after talking to them about going to Jerusalem to “be delivered unto the Gentiles”, who, he said, should “put him to death” it is recorded that “they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken” — (Luke 18: 34).

Previous to this event, as already seen, Jesus had “sent them to preach the kingdom of God”. The same chapter records that “they departed, and went through the towns preaching the gospel” — (Luke 9: 6). Thus they went about Palestine “preaching the gospel” at a time when they were ignorant about Jesus having to suffer death. How, then, could the gospel which they preached comprise the crucifixion? It is obvious that it could not. It was because of their ignorance of, and unpreparedness for, this event that, when it drew near, all the disciples forsook him and fled” — (Matt. 26: 56); and that two of them were led to express such disappointment when it had occurred, and before they knew of his resurrection, by saying, “We trusted that it had been he which should have redeemed Israel” — (Luke 24: 21).

What the Apostles Preached

The subject-matter of apostolic preaching before the crucifixion, as has already been shown, was “the kingdom of God”. The apostles, as well as Jesus, preached “the gospel of the kingdom of God”, which Jesus exhorted men to “seek”, and which Paul called a “great salvation”. It was not until after the crucifixion that they preached anything about Christ’s death as a sacrifice. And even then they did not discontinue preaching the “gospel of the kingdom”. Before his departure Jesus gave them express injunctions as to their duty in this matter: — “Go ye into all the world, and preach the gospel to every creature” (Mark 16: 15). He further defined the conditions of salvation, saying, “He that believeth and is baptised shall be saved; but he that believeth not shall be damned” (Mark 16: 16).

The “gospel” to be believed was the “gospel of the kingdom of God”, which they had hitherto been preaching. If, after what has been already adduced, this should be doubted, the following prediction of him who gave to the apostles their commission should entirely remove it:— “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” — (Matt. 24: 14). That this prediction was fulfilled by the apostles is evident from the narrative of their labours, and the epistles written by them. Paul expressly states that the “hope of the gospel. . . was preached to every creature which is under heaven” — (Col. 1: 23).

The difference between their preaching before and their preaching after the crucifixion was, that at the commencement of the latter period they added certain particulars respecting that event, of which they were previously ignorant. Thus Peter, on the day of Pentecost, declared that Jesus was the fruit of David’s loins destined to sit upon David’s throne, and that although he had been crucified at the hands of wicked men, their purpose had been frustrated by his resurrection, and that God had made him Lord and Christ. Therefore, he exhorted his kinsmen to “Repent and be baptised . . . in the name of Jesus Christ for the remission of sins” — (Acts 2: 22-38).

The evangelist Philip, when he “preached Christ” to the Samaritans, made known to them “the things concerning the kingdom of God and the name of Jesus Christ” — (Acts 8: 12). Peter, in his first discourse to the Gentiles, in the house of Cornelius, reminded his hearers of “the word which God sent unto the children of Israel, preaching peace “ . . . throughout all Judea,” and then declared that, although Jesus had been slain and hanged on a tree by the Jews, God had raised him from the dead, and enacted that “through his name whosoever believeth in him shall receive remission of sins” — (Acts 10: 34-43).

Remission of Sins

The discourse of Peter on the day of Pentecost was the first occasion on which remission of sins, through the name of Jesus Christ, was preached to Jews, and the address in the house of Cornelius was the first occasion on which this great truth was proclaimed to Gentiles. That this did not render unnecessary the proclamation and belief of the “kingdom of God”, is apparent from Peter’s allusion to the throne of that kingdom, and his reference to “the word” preached by Jesus, which, as already shown, was “the gospel of the kingdom of God”. In the record of Philip’s preaching, it is styled “the things concerning the kingdom of God”. In like manner it is said of Paul that, when in Rome, “he expounded and testified “The Kingdom of God, persuading them concerning Jesus both “out of the law of Moses and out of the prophets” — (Acts 28: 23).

To Gentiles such a statement as this must be particularly interesting, because Paul was commissioned to preach especially to them. It shows that they, as well as Jews, must believe in the “kingdom of God”, or the restoration of the kingdom of Israel, as set forth in the writings of “Moses and the prophets”, in addition to the facts and doctrines pertaining to the death of Jesus Christ. These two items having been joined together by God, cannot be parted asunder, except with the certainty of losing eternal life. Both Jews and Gentiles commit this suicidal act. The former believe in the restoration of Israel’s kingdom, but deny that Jesus of Nazareth is their Saviour and the anointed king of that kingdom; while the latter believe that Jesus is the Saviour of men, and a king in some sense, but deny that his kingdom is to be a restoration of God’s kingdom in the past. Before either class can be in harmony with apostolic teaching, they must repair their defective belief by adding that item which is deficient. Until they do this, they do not believe the gospel which the apostles preached; and as a consequence, come under the anathema of Paul when he said, “Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed” — (Gal. 1: 8).

Salvation and the Kingdom

To anyone whose attention has not been previously called to this subject the question may naturally occur, What connection is there between the “kingdom of God” and “salvation”? The scriptural answer is, that salvation is only to be enjoyed through means of that kingdom: those who enter it will obtain eternal life, but those who do not will not obtain eternal life. The “kingdom” and “life“ are sometimes used interchangeably: — “It is better for thee to enter halt into life than having two feet to be cast into hell” — (Mark 9: 45); “It is better for thee to enter into the kingdom of God with one eye”, etc. (Mark 9: 47). Thus to “enter into life” is “to enter into the kingdom”. This important event is referred to by Jesus in his description of the day of judgment. He represents the Judge as saying to the righteous, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” — (Matt. 25: 34); and subsequently, in defining their destiny, he says, “The righteous (shall go) into life eternal” — (Matt. 25: 46). Those who “inherit the kingdom” are the same class as those who go “into life eternal”.

Speaking on another occasion to some of those who will be excluded therefrom, Jesus said, “There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north and from the south, and shall sit down in the kingdom of God” — (Luke 13: 28-29). Let all who are anxious to obtain eternal life and to be included among those who will go from the east and west and north and south parts of the earth, to the Holy Land, and be with Abraham, Isaac, Jacob, and all the prophets, in the “kingdom of God”, prepare themselves for this high destiny by believing in the glad tidings concerning that kingdom which were proclaimed by Jesus Christ in his prophetic capacity.

www.dawn.biblelight.org