The Kingdom of Heaven, Part 2

Mark 4:21-23

And he said to them, "Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? For nothing is hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear."

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I call this post "Part 2" because we have already discussed some of the characteristics of the Kingdom Parables in a previous post. These parables reveal to us the surpassing value, the progressive growth, the final judgment, and the hidden quality of God's kingdom. Mark's gospel provides one kingdom parable that is not found in Matthew or Luke: The Lamp under a Basket. Because of this distinction, it seems appropriate to further address the "hiddenness" of the kingdom.

We have countered the popular gnostic claim that Christianity is a secret religion which makes God a mysterious transcendent being, only knowable through ecstatic experience. Gnosticism is repeatedly denounced in the New Testament, both implicitly (in the reality of the Incarnation) and explicitly (in the teaching of Christ and his apostles). We see this in Christ's affirmation of marriage, of eating and drinking, and his overarching interest in physical healing and financial responsibility. The ordinary material matters of life are of immense significance to God, since our obedience to Him in these matters is essentially what being a citizen of the kingdom is all about, albeit by means of faith in Him and a motivation to glorify Him.

Despite this affirmation of the material world, we have readily admitted that God's kingdom has a hidden quality, rooted in Adam's rebellion and mankind's fallen nature. We "suppress the truth in unrighteousness" (Rom. 1) and literally blind ourselves to God's glory, revealed in creation and in His Word. Strangely enough, even Jesus' closest followers were often blind to the truth of His identity and His message. Mark is also distinctive in his emphasis on the slowness of the disciples to grasp who Jesus was and what His ministry would look like (see Mark 4:38ff).

Fortunately, the parable of the Lamp Under a Basket reminds us that this hidden quality of the kingdom is only temporary. In fact, Jesus tells us that "nothing is hidden except to be made manifest; nor is anything secret except to come to light." In other words, secrets are not meant to be hidden forever. Jesus' teaching was part of undoing this hidden quality; and his cross and resurrection even moreso. That is why the authors of Colossians and Hebrews can both say with confidence that Jesus himself is the glory of God, in whom "all the fullness of deity was pleased to dwell" and in whom we behold "the radiance of the glory of God and the exact imprint of his nature" (Col. 1:19 and Heb. 1:3). What is recorded in Mark's gospel is the record of this Incarnate God and what He has provided as a solution to our deepest need. Rather than some fleeting experience, it is our faith in Jesus Himself and the historical space-time sacrifice for our sins that gives us an objectively right relationship to God. Because of who He is and what He has done, we can stand in His righteousness and know with complete certainty that we are forgiven and accepted and renewed by His Spirit. This is the kingdom to which we belong - a lamp once hidden, but now placed on a stand for all to see.

The Gospel According to David

Psalm 8:3-4

When I look at your heavens, the work of your fingers,
the moon and the stars, which you have set in place,
what is man that you are mindful of him,
and the son of man that you care for him?

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This is perhaps one of the best summaries of the gospel in the entire book of Psalms. I say this because of the Psalm itself and the way it is referenced in the New Testament in the book of Hebrews.

In itself, this Psalm is a powerful testimony to God's character as Infinite-Personal Creator, and a testimony to Man's character as God-reflecting Image-bearer. The "good news" of the gospel is often boiled down to a cross, an empty tomb, and a sinner's prayer. But, if you know that the gospel story begins in Genesis and continues through the Old Testament, you realize that there is more to it than that. It is not merely reconciliation with God, but reconciliation with a particular God -- the Infinite-Personal Creator of the Old Testament.

In Psalm 8, we get to see the majesty power of this Creator, in all of His infinite glory and creativity. And, we get to see how personal this God really is, stooping down below the heavens to consider the lives of you and me. Humility is the appropriate response, and that's exactly what David displays here. But, humility also involves reflecting God, not just contemplating God. That is why the Psalm goes on to talk about the responsibilities we have as image-bearers who have been charged with stewardship of the Earth and all of its resources. I may not be a member of PETA, but I know from this clear passage that the care of the Earth and its creatures is part and parcel of what it means to be truly human, to be truly made in God's image, because He cares for those things and so should we.

Now, the gospel does not end with a description of who God is and how he has made mankind in His image. We know that God is also a judge over evil, and that mankind has smeared and broken God's image within us by rebelling against Him. We live in a broken world, but the way this Psalm is used in Hebrews gives us a window of hope with a view to the cross and the empty tomb.

"You made him for a little while lower than the angels;
you have crowned him with glory and honor,
putting everything in subjection under his feet."

Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. (Heb. 2:7-9)

There's almost nothing more to be said. How wonderful! This Psalm is referring not only to you and I as image-bearers, but really to the ultimate Image-Bearer, Jesus Himself. He reflected God like no one else every had. "He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power" (Heb. 1:3). Nobody comes close to being the kind of "image-bearer" that Jesus is.

And he lowered Himself.

He lowered Himself to become a man, and more amazing still, to become a servant to us (see Phil 2:5-11). He took thought for our broken condition and had compassion on us. He has also welcomed us, by faith, into the family of God, allowing us to be redeemed as true sons and daughters, to be adopted by God the Father and allowed to stand in the place of his perfect Son (see Heb. 2:10-18). And, on top of all of that, He is coming again and all things will be put into subjection under His feet. Every knee and heart will bow to Him and every tongue will confess that Jesus Christ is Lord. Death and sin will forever be defeated. Justice will once again flow like a rushing river and the world will be restored into a New Heavens and a New Earth.

And, it's all right here in Psalm 8.

The Kingdom of Heaven

Matthew 13:44

The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.

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The parable of the Hidden Treasure falls in the middle of a collection of parables in Matthew 13, all of them concerning the nature of God's kingdom and the nature of those who are its citizens. The following will be merely a brief list of characteristics of this kingdom, based on themes that are found in many of these parables.

(1) Hiddenness. We have already seen in Matthew 12 that there were many times in Jesus' healing ministry that he commanded people to keep secret the miracles that he performed. And, we have already discussed how this secretiveness was not driven by fear, but more by Jesus' character and timing. Here, we see yet another reason for the early secretiveness in Jesus' ministry: the very nature of the kingdom of heaven is that it is hidden from some.

This hiddenness has often been distorted into a gnostic kind of mysticism, in which God is completely unknowable except through some ecstatic experience. These parables do not lead in that direction. Rather, the parables are poetic ways of describing what has been "hidden since the foundation of the world" (13:35). This verse, and the Isaiah passage quoted in 13:14-15, make very clear that the kingdom's hiddenness is rooted in mankind's chosen rebellion. I am reminded of the paradox of Pharaoh's hardened heart in the Exodus story. It is true that God hardened his heart, but many verses in Exodus also describe Pharaoh as hardening his own heart. We see this in Romans 1 as well, where those who suppress the truth in unrighteousness are ultimately given over to their desires, in a sense abandoned by God. The hidden nature of God's kingdom is somewhat paradoxical, rooted in our own chosen sinfulness, but also perpetuated by God who justly withholds light and knowledge from those who have chosen self-rule in their own kingdoms.

(2) Progressive Growth and Value. We see in the parables of the Mustard Seed, the Hidden Treasure, and the Pearl of Great Price that God's kingdom is coming with progressive growth and is of greatest value. Briefly, the reason why God's kingdom is of greatest value and should be sought after with joy, is that it is the essentially the wise and good rulership of our heavenly Father. Indeed, every treasure and joy of this life should be considered second-rate rubbish in comparison to this kingdom, to this reality. While we enjoy the goodness of this earth and its reflection of the Creator's goodness, we also look forward to the coming kingdom and its superior peace and wholeness. Thy kingdom come, indeed.

(3) Reward and Punishment. The Parable of the Weeds is explained by Jesus in verses 36-43. We see that there are two very distinct groups of people from the perspective of the kingdom of heaven: the "children of the kingdom" (13:38) and the "causes of sin and all law-breakers" (13:41). In this parable, and in the parables of the Sower and the Net, we see that there will be a final separation between these two groups, the first being granted eternal favor in God's presence, the latter being "thrown into the fiery furnace" where there will be "weeping and gnashing of teeth" (13:42). The fact that this is part of Jesus' literal explanation makes clear that he is not making some figurative reference to blessings and curses in this life alone. The literal King of the literal kingdom is literally coming to earth to make a final separation and bring his children home.

I pray that we are given eyes to see our King at work in this life, consider the surpassing value of His rulership and wisdom, and tremble at the reality of the coming judgment, when everyone will be held accountable for whose kingdom they were submitting to, their own kingdom or the kingdom of King Jesus.

Have No Fear

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Matthew 10:26

So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known.

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This chapter appears worlds away from the common experience of American Christians. Jesus gives directions for his Twelve apostles to go out for an itinerant ministry of healing and teaching. He then gives his second teaching discourse, focusing on the eventual persecution to be faced by the early church. Let's first consider the potential causes of fear in the persecuted believers, then we will look at the command to "have no fear," and the motivating reasons that can keep us from fear in the face of trials.

(1) The Potential for Fear in the midst of Persecution.

Jesus sends out his followers and says that our experience in the world will be like "sheep amongst wolves." We are surrounded by fearful dangers, a world that is essentially in opposition to the claims of Christ and His kingdom. We are told to "beware of men" who will drag believers into court, make false accusations, and deliver some to death. The history of the early church which we now know is filled with these kinds of stories. And, the unfortunate reality is that this kind of danger continues to face believers all over the world. (Check out www.persecution.com for a clear picture of this present reality).

This chapter carries a heavy tone about it, and it should be clear to the reader that this persecution is a heart-breaking byproduct of the universal curse of sin which has infected every person on the planet. Our world is broken, from the actions of nations to the inner thoughts of the smallest child. We carry in us the very image of God (Gen 1:26-27), but it has been torn and tattered through generations of self-worship (see Rom. 1 for a rundown of the effects of sin on the world).

Topping off all this human wickedness, Jesus comes with a sword (10:34), perhaps an allusion to the intrinsically offensive character of the call to repentance. My own speculation is that the "sword" is something like a scalpel, and that the household dissensions caused by the gospel can be likened to the pain of surgery. The Physician has entered a wounded humanity with a message that is sharper than any two-edged sword, which divides soul and spirit, joints and marrow, "discerning the thoughts and intentions of the heart" (Heb. 4:12). It is only through such pain that healing and salvation can come.

What courage do we have in ministry in the midst of this broken and dangerous world?

(2) Motivations to Have No Fear

Jesus does not leave us in despair concerning the persecution that will surely come to his followers. Verses 26-33 especially give us a list of reasons to "have no fear" in our ministry to those around us.

Justice will eventually be done. "For nothing is covered that will not be revealed, or hidden that will not be revealed" (10:26). We are to have no fear in our trials because we know the truth that God is judge and will bring everyone to account for their every word and deed. All injustice will be uncovered at the final judgment. We can have real courage in the face of persecution because we know that God is just and will vindicate his adopted children.

Our enemies cannot kill the soul. "And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell" (10:28). We are to have no fear in our trials because we know the truth that our souls are eternally secure, preserved by the almighty hands of our Maker and Redeemer. Rather, we are to have a proper fear of God, who can kill the soul as well as the body. This may be yet another allusion to the Justice that will be done, when God will bring eternal condemnation on His enemies, sealing the rebellious fate they have deserved.

God's children are valuable to Him. "Fear not, therefore; you are of more value than many sparrows" (10:31). Verses 29-31 have been an encouragement to many believers over the centuries. And, while we should never allow the concept of human value to morph into some man-centered religion (as if Jesus died for us only because of our great value), there is a real comfort here in knowing that my heavenly Father likes me! He loves me! The Fatherhood of God is not incidental to our relationship with Him; it is fundamental. And, just as earthly fathers allow trials and challenges to come into the lives of their children, they still remain fathers, and (the good ones at least) will never leave their post as protectors and saviors (see Ps 121 for a reminder of God's character in this respect).

I pray that you and I will not be ashamed of proclaiming the Word of God in a dangerous world, because we know these three unchangeable truths: Justice will be done, our enemies cannot kill the soul, and we are valuable children in the arms of the most loving Father imaginable.