“And this Gospel[3] of the Kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (S. Matt. xxiv. 14).

And what is the Gospel of the Kingdom?

To form the answer we must look to the general teaching which runs through the Bible. As soon as Adam fell from his high estate as God’s child, the Deliverer was promised, “who should bruise the serpent’s head” (Gen. iii. 15). Ages passed with only a dim hope of a coming Saviour; until at length God gave to Abraham the distinct promise that the Deliverer should arise from his posterity; saying, “In thy seed shall all the families of the earth be blessed” (Gen. xxii. 18). Again ages passed; and David was raised up from amongst the descendants of Abraham, and of the predicted tribe of Judah, and to him the promise was made, “Thine house and thy kingdom shall be established for ever before thee; thy throne shall be established for ever” (2 Sam. vii. 16). We know that princes of the family of David succeeded one another on the throne for 450 years, until the Jews were carried into captivity; but we learn from the Psalms that it had been revealed to David himself that this promise was not to be fulfilled in any such earthly and temporal manner. And his faith and hopes are expressed continually in glowing words, describing a Kingdom of Messiah, which should be universal and without end, a Kingdom of righteousness and peace.

Thus in Psalm ii. the nations of the world are represented in rebellion against God and the Messiah. “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His Anointed” (Ps. ii. 1, 2), i.e. Messiah—Christ. And then the decree of the universal sovereignty of Messiah is proclaimed: “I will declare the decree: the Lord hath said unto me, Thou art My Son; this day have I begotten Thee. Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession” (Ps. ii. 7, 8). Then in Psalm xxii, after the mysterious sufferings of Messiah have been set forth, His Kingdom is again proclaimed as universal: “All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before Thee” (Ps. xxii. 27). And, to pass over other passages, in Psalm lxxii. Messiah’s everlasting reign of righteousness and peace is described in glowing words: “They shall fear Thee as long as the sun and moon endure, throughout all generations. In His days shall the righteous flourish; and abundance of peace so long as the moon endureth. All kings shall fall down before Him; all nations shall serve Him. His Name shall endure for ever; and men shall be blessed in Him; all nations shall call Him blessed[4]” (Ps. lxxii. 5, 7, 11, 17).

Many years passed; and then Isaiah proclaimed in prophecy, “Behold a King shall reign in righteousness” (Isai. xxxii. 1); and in many a glowing passage described the peace and glory of His Kingdom. And Jeremiah yet more clearly announced, “Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely; and this is His name whereby He shall be called, The Lord our Righteousness” (Jer. xxiii. 5, 6). And Daniel was directed to explain the king’s dream, as a vision of earthly empires, which should be overpowered “by the Stone cut out without hands;” for “the God of Heaven shall set up a Kingdom which shall never be destroyed; and the Kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (Dan. ii. 44, 45). And Zechariah sang, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee” (Zech. ix. 9).

Many years were yet to pass before the fulfilment of these promises should be commenced, through the setting up of the everlasting sovereignty of Messiah. But at last the fulness of time was come; and the Angel Gabriel appeared to the Virgin Mary at Nazareth, and after addressing her as the favoured mother of Messiah, declared of her Son, “He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob for ever, and of His Kingdom there shall be no end” (S. Luke i. 32, 33).

This then was the Gospel—the Gospel of the Kingdom—the Gospel of God. The good news was published abroad that the long-promised King of the seed of David was come. Messiah’s Kingdom was to be set up; and all men were invited to enter in and be saved.

The King Himself went forth to preach the good news, and to describe His Kingdom and the character of His subjects. But by what means could He persuade the people that He was their King? We often wonder that the Jews were so slow to believe in Him; but perhaps we do not realise their difficulties. There was one great obstacle which stopped all but a very few from accepting Him. And it was this. “The Kingdom of Heaven” which He preached as the Kingdom of Messiah was altogether different from anything which they had expected, because it was a spiritual Kingdom. No doubt the words of the Psalmist and of the Prophets ought to have led them to expect the Son of God as King. And, if they had nurtured any real love of God in their hearts, they would have been ready to become His subjects. But it was not so. They expected a conqueror to free them from the yoke of their enemies. And the enemies which He came to conquer were spiritual—the great enemy of the whole human race—not the earthly foes of the one race of Israel. They expected the glory and pomp which are the outward signs of the authority to rule; and they could not understand the position which He claimed to hold who had come in such humility that He said, “The Son of Man hath not where to lay His head” (S. Matt. viii. 20). “Tell us,” they said, “by what authority doest thou these things?” (S. Luke xx. 2). And, therefore, we need not seek far to find the reason of the small success which followed the preaching of the Gospel of the Kingdom. Only a spiritual power can move men in spiritual things, and a man must first give himself up to the guidance of the Holy Spirit before He can take in spiritual truths. If men resist the teaching of God, no evidence will move them. “If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead” (S. Luke xvi. 31). “The Kingdom of Heaven” could not be set up until the Holy Ghost was given[5], because the Jews were not prepared to accept Messiah as the King of a spiritual Kingdom; and only the Holy Ghost could move the hearts of men to desire spiritual blessings, and to hope for spiritual rewards.

So our Blessed Lord preached the Gospel of the Kingdom to unwilling hearts; and was compelled to “upbraid the cities wherein most of His