WHO WILL REIGN WITH CHRIST ?

[oikonomia]

The punishment for not believing in Christ is not being forgiven so as to receive eternal redemption.
The discipline for failing to live a kingdom life after being saved is temporary - lasting UNTIL a certain terminal point

Matthew 5:25,26 -
Be well disposed quickly toward your opponent at law, while you are with him on the way, lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you pay the last quadrans.

The words "until you pay . . . " shows that the discipline is not everlasting. It is not that the discipined one can PAY for his eternal redemption.
But he can pay for what he owes the Lord is the requirement of kingdom living which he neglected before.

Based upon this the expelled presumptous attendee to the marriage feast goes to the unpleasant "outer darkness" for not more than a thousand years. It could be for some portion of the thousand years depending on the severity of the lessons.

First Corinthians 3:15 - If anyone’s work is consumed, he will suffer loss, but he himself will be saved, yet so as through fire.

 

[Marilyn C]

The interpretation of the saved man being expelled from the marriage supper is consistent with the requirements of kingdom of the heavens living. Our righteousness must not be play acting, mask wearing, or hypocritical. It must be a genuine righeousness from within do to Christ inward transformation.

Matt. 5:20 -
For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens.

Why was the friend of the king exposed as not being properly dressed for the festivities of the marriage feast? Though this believer was ransomed by the blood of the new covenant the work of transformation had not been heeded. He fell short of overcoming the superfiscial religiosity of the scribes and Pharisees.

1.) Here we see that he was qualified to be eternally redeemed.

Just as the Son of Man did not come to be served, but to serve and to give His life as a ransom for many. (Matt. 20:28)

2.) Here we see that the Lord's redemption has allowed him the forgiveness of sins.

For this is My blood of the covenant, which is being poured out for many for forgiveness of sins. (Matt. 26:28)

3.) But here we see in a parable that his subjective living out fell short of the high demand of the kingdom of the heavens.

But when the king came in to look at those reclining at table, he saw there a man who was not clothed with a wedding garment, And he said to him, Friend, how did you come in here without a wedding garment? And he was speechless. (Matt. 22:11,12)

His expulsion from the wedding feast is not eternal punishment.
But it is dispensational discipline. It is the temporary suffering of loss THOUGH he is still saved. It is the failure to receive the reward of the marriage celebration and the millennial reign in the outer darkness. There he will learn some lessons which he neglected to learn during the age of grace.

First Corinthians 3:13-15 -

The work of each will become manifest; for the day will declare it, because it is revealed by fire, and the fire itself will prove each one’s work, of what sort it is. If anyone’s work which he has built upon the foundation remains, he will receive a reward;
If anyone’s work is consumed, he will suffer loss, but he himself will be saved, yet so as through fire.

They are under THE LAW. We are not.

 

[Marilyn C]

The punishment for not believing in Christ is not being forgiven so as to receive eternal redemption.
The discipline for failing to live a kingdom life after being saved is temporary - lasting UNTIL a certain terminal point

Matthew 5:25,26 -
Be well disposed quickly toward your opponent at law, while you are with him on the way, lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you pay the last quadrans.

The words "until you pay . . . " shows that the discipline is not everlasting. It is not that the discipined one can PAY for his eternal redemption.
But he can pay for what he owes the Lord is the requirement of kingdom living which he neglected before.

Based upon this the expelled presumptous attendee to the marriage feast goes to the unpleasant "outer darkness" for not more than a thousand years. It could be for some portion of the thousand years depending on the severity of the lessons.

First Corinthians 3:15 - If anyone’s work is consumed, he will suffer loss, but he himself will be saved, yet so as through fire.

You are mixing what was said to those UNDER THE LAW and to those NOT UNDER THE LAW.

 

[oikonomia]

The Lord Jesus emphasizes that His disciples should not expect He came to nullify the moral high ground of the law, not one bit.

Matt. 5:17,19 -
Do not think that I have come to abolish the law or the prophets; I have not come to abolish, but to fulfill. For truly I say to you, Until heaven and earth pass away, one iota or one serif shall by no means pass away from the law until all come to pass.
Therefore whoever annuls one of the least of these commandments, and teaches men so, shall be called the least in the kingdom of the heavens; but whoever practices and teaches them, he shall be called great in the kingdom of the heavens.

In order to correct the impression that the moral high ground of the law meant nothing to this new King, He warns that one iota or one serif from the morality of the law will not pass away because of His new teaching.

Some of the ritual aspects of the Law in its ceremonies Jesus did go out of His way to negate. But He hightened the moral demand with words such as "You have heard of the ancients . . . But I say to you". He touches not just the outward action but the innermost inclination of man.

 

[oikonomia]

Some of the examples Jesus gives in His sermon on the mountain are seemingly tailored to the immediate Israeli circumstances of the Jews under the Law. But with wisdom their principles are exactly the same to those living in the church life and the kingdom of the heavens.

For example this teaching some may be tempted to say "Oh that is not Jesus talking to new testament believers under grace. We can ignore that because He was just speaking to Law keeping Jews." But this is a false and dangerously so assumption. And it is not born out by the epistles.

Here is an example:

Matt. 5:23,24 -
Therefore if you are offering your gift at the altar and there you remember that your brother has something against you, Leave your gift there before the altar, and first go and be reconciled to your brother, and then come and offer your gift.

Someone might argue that this instruction has to be for those offering such gifts at the altar according to the law. They would only be partially correct. The full correctness is to realize that in principle, that moral impact is every bit as applicable to those under grace.

We under grace are all on our way to meet the Lord, the King of the kingdom of the heavens.
He will not tolerate unforgiveness between those in His kingdom.

Just because the immediate words were about offering your gift on the altar does not mean the principle could not apply to, say, going to the Lord's supper meeting in the New Testament.

The salient point is that we who are on our way to meet the King need to be reconciled if possible and if there is opportunity with those with whom between, offenses have arisen.

He goes on -
Be well disposed quickly toward your opponent at law, while you are with him on the way, lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you pay the last quadrans.

It is agreed that the altar was a piece of furnitature pertinent to the Law of Moses. But it would be foolish for this reason to think New Testament believers under grace need not pay attention to the teaching.

"Something against you" - in verse 23 must refer to an offense caused by the anger or scolding in v.22.

We must first become reconciled to our brother so that our remberance of the offense can be removed and our conscience can be void of offense. Then we can come and offer our gift to the Lord and fellowship with Him with a pure conscience. The King of the kingdom will never allow two brothers who are not reconciled to each other either to share the kingdom in its reality today or glorious manifestation in the future.

"Be well disposed quickly" lest we die or our opponent dies or we meet the Lord.
While we are "on the way" to meet the coming King we must do what is reasonable to clear up the offense. Sometimes the offender is willing and asks for forgiveness. Sometimes the offendee may not be willing to forgive. But each of us must honestly do his part.

The time is short. We both, the offended one and the offender are on their way to the millennial kingdom. While there is opportunity, we must do our part to apologise and/or forgive.
We must do so before:
1. ) We die.
2.) The other person dies
3.) The Lord Jesus, the King of the kingdom of the heavens comes.

Sometimes it may not be possibile for practical reconciliation. But the all wise Lord knows our hearts to the uttermost. He will determine if we made excuse or if we at least did our part to clear the matter off of our conscience.

In the coming reward of the millennial kingdom the King will not tolerate two brothers or two sisters with an offense between them to both enter into that reward. Either one will enter and the other will be excluded or both will be excluded. Two Christians with an undealt with offense must do thier part to if possible be reconciled.

It doesn't NOT apply to those under grace because we do not offer Levitical offerings at the altar. The principle of clearing up and forgiving an offense when you have opportunity remains.

I practice this often by beginning my prayers with a request that the Lord have mercy on all my enemies.
Ie. "Lord Jesus, as You have had such mercy on me, I ask you to have mercy and forgive whoever has transgressed against me.

 

[oikonomia]

I will tell you how I apply this teaching in my life.

I have learned that to confess to someone you have offended is profitable.
The humbling experience will help you not to make the same mistake going forward.
So confess your wrong doings. And ask for forgiveness.
Then you have sincerely done your part. Your conscience is clear.

It is also important for a Christian to forgive soon when he is offended.
To keep short accounts is better than letting something fester in the memory.
I have found not being forgiving is usually a matter of me remembering the FEELING of being hurt.
When you can by His grace forget how it FELT to be hurt, you are on the way to forgiving and forgetting.

Now sometimes with sins committed against others (Christian or unbeliever) long ago I have not persued. I have no testimony before some people. Some people of my distant past who I was flirtatious with as a loose Christian, I feel I now have no testimony before. But to confess before God and ask that that person not be stumbled is good.

Sometime, I prayed and the Lord --provided extraordinary circumstances allowing me to ask for forgiveness of that offended person. I dare not say every one I transgressed against since a child, has this arrangement to reconciled to.
The Lord knows our hearts.

The purpose here is to correct any notion that the Sermon on the Mount was not spoken to new covenant believers.

 

[oikonomia]

The teaching of Jesus in Matthew cannot be dismissed as not relevant to those under grace.
Though Marlyn C. continues to make this charge she doesn't put many explanations behind it.
It is too easy to just say "Oh that is not right."

So I write much and it can be negated with very minimal few words.
You all will have to decide.

But what is taught in Matthew which Marlyn C. seems to dismiss in part or in whole as to Law keeping Jews, can be found essentially in the same tone and form in the New Testament epistles.

Paul said he exercised to have a conscience void of offense before God and man.
And we are to confess our sins to one another that we may be healed.
The principle is the same in the epistles though retualistic details of Old Testament are lacking.

 

[oikonomia]

Matthew is a tough gospel among the four gospels. I would like to share a few keys which have done wonders for some of us in understanding "the kingdom of the heavens," Matthew's unique expression.

I would submit that if these few key principles can be grasped and remembered, it will help you tremendously to get through this difficult Gospel of Matthew.

Try it.

1.) The kingdom of the heavens is a section of the kingdom of God.

2.) While the kingdom of God is from eternity to eternity, the kingdom of the heavens is finite.
It lasts from the beginning of the church to the end of the thousand year millennial age.
That is all.

3. All the verses on the kingdom of the heavens in Matthew fall into one of three different aspects.

a.) The kingdom of the heavens as a REALITY within Christ's disciples during the church age.
This is positive.
b.) The kingdom of the heavens as a FACADE, a DEGRADED phony situation only in APPEARANCE. This is negative. It runs simultaneously with the church age only.
c.) The kingdom of the heavens as a MANIFESTATION, no longer hidden but a glorious reward in the millennium. This is positive.

Let me put these three aspects in another way.
a.) the kingdom of the heavens as a discipline yet hidden between us and God.
This is during the church age. It is REAL.
b.) the kingdom of the heavens as a degraded and hypocritical show, an appearance but not real.
c.) the kingdom of the heavens becomes a manifestation of a 1,000 year reward of glory to those who practiced its reality in the church age.

I think these few principles will help all students of Matthew to grasp it. Funny teachings about it not being for those under grace will go away. And you will get a much better understanding of this first Gospel of the four - Matthew.

All the verses on the kingdom of the heavens in Matthew, can be designated to one these three aspects (3a, 3b, 3c). Test it out with me.

 

[Dan Perez]

The punishment for not believing in Christ is not being forgiven so as to receive eternal redemption.
The discipline for failing to live a kingdom life after being saved is temporary - lasting UNTIL a certain terminal point

Matthew 5:25,26 -
Be well disposed quickly toward your opponent at law, while you are with him on the way, lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you pay the last quadrans.

The words "until you pay . . . " shows that the discipline is not everlasting. It is not that the discipined one can PAY for his eternal redemption.
But he can pay for what he owes the Lord is the requirement of kingdom living which he neglected before.

Based upon this the expelled presumptous attendee to the marriage feast goes to the unpleasant "outer darkness" for not more than a thousand years. It could be for some portion of the thousand years depending on the severity of the lessons.

First Corinthians 3:15 - If anyone’s work is consumed, he will suffer loss, but he himself will be saved, yet so as through fire.

Can you find a better verses than Matt 5:26 and here is what I see in that verse !!

I SAY / LEGO is in thr PRESENT TENSE , ACTIVE VOICE , and in the INDICATIVE MOOD , Singular .

UNTO THEE / SOI is a PERSONAL POSSESSIVE PRONOUN , in the DATIVE CASE and is in the SIGNGULAR .

THOU SHALT / EXECHOMAI , is in the AORIST TENSE , ACTIVE VOICE , SUBJUNCATIVE MOOD , also SINGULAR

BY NO MEANS / ME is a DISJUNCATIVE PARTICLE NEGATIVE and this negative means BY NO MEANSSSSSS.

COME TILL / HEOS is also a DISJUNCATIVE PARTICLE NEGATIVE and means you will NEVER come out of prison , UNTIL THOU HATH PAID THE UTTERMOST FARTHING , PERIOD .

The context is speaking to Israel !!

Not to the BODY OF CHRIST , PERIOD !!

What say you ??

dan p

 

[oikonomia]

Can you find a better verses than Matt 5:26 and here is what I see in that verse !!

I SAY / LEGO is in thr PRESENT TENSE , ACTIVE VOICE , and in the INDICATIVE MOOD , Singular .

UNTO THEE / SOI is a PERSONAL POSSESSIVE PRONOUN , in the DATIVE CASE and is in the SIGNGULAR .

THOU SHALT / EXECHOMAI , is in the AORIST TENSE , ACTIVE VOICE , SUBJUNCATIVE MOOD , also SINGULAR

BY NO MEANS / ME is a DISJUNCATIVE PARTICLE NEGATIVE and this negative means BY NO MEANSSSSSS.

COME TILL / HEOS is also a DISJUNCATIVE PARTICLE NEGATIVE and means you will NEVER come out of prison , UNTIL THOU HATH PAID THE UTTERMOST FARTHING , PERIOD .

The context is speaking to Israel !!

Not to the BODY OF CHRIST , PERIOD !!

What say you ??

dan

I am no trained NT Greek grammerian. The technicalities you highlight, I will not comment on here.

The issue is whether the warning of Matthew 5:23,24 (for an example) is to be altogether ignored by the church because it is intended only for OT Israelites under the Law.

We should know that Christians for whom eternal redemption has been solved in the affirmative, will suffer loss or be rewarded after the second coming.

If anyone’s work which he has built upon the foundation remains, he will receive a reward;
If anyone’s work is consumed, he will suffer loss, but he himself will be saved, yet so as through fire. (1 Cor. 3:14,15)

If the SAVED church person suffers loss, it must be a TEMPORARY suffering of loss.
If it is temporary then it must have a point of termination, concluding.
" he will suffer loss, but he himself will be saved,".

There is no question that THIS is written to "To the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, the called saints, with all those who call upon the name of our Lord Jesus Christ in every place, who is theirs and ours:" (1 Cor. 1:2).

That is enough to warn us churching saints to think "I must consider that though I have the gift of eternal redemption that does not tie God's hands from teaching me a disiplinary lesson in the age to come." The First Corinthian letter would only warn of something SIMILAR to what Matthew 5:23,24 already warned, regardless of for whom Matt. 5 was intended.

Ie. "If I argue that the warning of Matthew 5:23,24 is only for Law keeping Old Testament Israel, what good does it do me? Virtually the same kind of warning is clearly written to those under NT grace in the church. I gain exactly nothing to believe Christ wasn't talking to me there in the Sermon on the Mount."

Other portions in Luke indicate similarly. After the second coming of Christ a Christian servant might suffer punishment according to whether he knew better or didn't. If he did clearly know better, his disipline will be stronger. If he did not know better, his discipline will still be, but be lighter.

Luke 12:43-48 speaks to Christ second coming and reckoning with the behavior of waiting servants.

Blessed is that slave whom his master, when he comes, will find so doing.
Truly I tell you that he will set him over all his possessions.
But if that slave says in his heart, My master is delaying his coming, and begins to beat the male servants and the female servants and to eat and to drink and become drunk, the master of that slave will come on a day when he does not expect him and at an hour which he does not know, and will cut him asunder, and will appoint his portion with the unbelievers.

And that slave who knew his master’s will and did not prepare or do according to his will, will receive many lashes; But he who did not know, yet did things worthy of stripes, will receive few lashes. But to everyone to whom much has been given, much will be required from him; and to whom much has been committed, they will ask of him all the more.

1.) The faithful well serving Lord's servant will receive a reward of being over all the Lord's possessions - the millennial reign.
2.) The unfaithfully serving Lord's servant who acted like the worldly unbeliever will be punished.
3.) "Many lashes" is most likely not infinite lashing. Neither is "few lashes" infinite lashing. This indicates whether harsh lashing or less harsh lashing, both are terminal. Both disciplines must come to a terminal conclusion.
4.) The severity of discipline is based on the light, awareness, and knowledge the servant had of the will of the Lord. "How much did he know better ?"
5.) HOW terminal is left an unknown. There is room for understanding any length of time for punishment. It should not be more than the length of time before the new heaven and new earth in which ONLY righteousness dwells. (2 Pet. 3:13)

We should know that the time after His second coming to the new heaven and new earth is said to be a thousand years. (Revelation 20:1-6)

Possible Pushback: "Well, well, Luke 12:43-48 is only written there for Law Keeping Old Testament Jews as well." That would be unreasonable to believe imo. Peter asks about His teaching on watchfulness and faithfulness. And the Lord's response is to all who expect His coming. How can that NOT mean churching believers under grace?

"But know this, that if the master of the house had known in what hour the thief was coming, he would not have allowed his house to be broken into.
You also, be ready, because at an hour when you do not expect it, the Son of Man is coming.

And Peter said, Lord, are You saying this parable to us, or also to all?
And the Lord said, Who then is the faithful and prudent steward, whom the master will set over his service to give them their portion of food at the proper time?

Blessed is that slave whom his master, when he comes, will find so doing.
Truly I tell you that he will set him over all his possessions.

But if that slave says in his heart, My master is delaying his coming, . . . etc. etc. etc. "

 

[Dan Perez]

I am no trained NT Greek grammerian. The technicalities you highlight, I will not comment on here.

The issue is whether the warning of Matthew 5:23,24 (for an example) is to be altogether ignored by the church because it is intended only for OT Israelites under the Law.

We should know that Christians for whom eternal redemption has been solved in the affirmative, will suffer loss or be rewarded after the second coming.

If anyone’s work which he has built upon the foundation remains, he will receive a reward;
If anyone’s work is consumed, he will suffer loss, but he himself will be saved, yet so as through fire. (1 Cor. 3:14,15)

If the SAVED church person suffers loss, it must be a TEMPORARY suffering of loss.
If it is temporary then it must have a point of termination, concluding.
" he will suffer loss, but he himself will be saved,".

There is no question that THIS is written to "To the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, the called saints, with all those who call upon the name of our Lord Jesus Christ in every place, who is theirs and ours:" (1 Cor. 1:2).

That is enough to warn us churching saints to think "I must consider that though I have the gift of eternal redemption that does not tie God's hands from teaching me a disiplinary lesson in the age to come." The First Corinthian letter would only warn of something SIMILAR to what Matthew 5:23,24 already warned, regardless of for whom Matt. 5 was intended.

Ie. "If I argue that the warning of Matthew 5:23,24 is only for Law keeping Old Testament Israel, what good does it do me? Virtually the same kind of warning is clearly written to those under NT grace in the church. I gain exactly nothing to believe Christ wasn't talking to me there in the Sermon on the Mount."

Other portions in Luke indicate similarly. After the second coming of Christ a Christian servant might suffer punishment according to whether he knew better or didn't. If he did clearly know better, his disipline will be stronger. If he did not know better, his discipline will still be, but be lighter.

Luke 12:43-48 speaks to Christ second coming and reckoning with the behavior of waiting servants.

Blessed is that slave whom his master, when he comes, will find so doing.
Truly I tell you that he will set him over all his possessions.
But if that slave says in his heart, My master is delaying his coming, and begins to beat the male servants and the female servants and to eat and to drink and become drunk, the master of that slave will come on a day when he does not expect him and at an hour which he does not know, and will cut him asunder, and will appoint his portion with the unbelievers.

And that slave who knew his master’s will and did not prepare or do according to his will, will receive many lashes; But he who did not know, yet did things worthy of stripes, will receive few lashes. But to everyone to whom much has been given, much will be required from him; and to whom much has been committed, they will ask of him all the more.

1.) The faithful well serving Lord's servant will receive a reward of being over all the Lord's possessions - the millennial reign.
2.) The unfaithfully serving Lord's servant who acted like the worldly unbeliever will be punished.
3.) "Many lashes" is most likely not infinite lashing. Neither is "few lashes" infinite lashing. This indicates whether harsh lashing or less harsh lashing, both are terminal. Both disciplines must come to a terminal conclusion.
4.) The severity of discipline is based on the light, awareness, and knowledge the servant had of the will of the Lord. "How much did he know better ?"
5.) HOW terminal is left an unknown. There is room for understanding any length of time for punishment. It should not be more than the length of time before the new heaven and new earth in which ONLY righteousness dwells. (2 Pet. 3:13)

We should know that the time after His second coming to the new heaven and new earth is said to be a thousand years. (Revelation 20:1-6)

Possible Pushback: "Well, well, Luke 12:43-48 is only written there for Law Keeping Old Testament Jews as well." That would be unreasonable to believe imo. Peter asks about His teaching on watchfulness and faithfulness. And the Lord's response is to all who expect His coming. How can that NOT mean churching believers under grace?

"But know this, that if the master of the house had known in what hour the thief was coming, he would not have allowed his house to be broken into.
You also, be ready, because at an hour when you do not expect it, the Son of Man is coming.

And Peter said, Lord, are You saying this parable to us, or also to all?
And the Lord said, Who then is the faithful and prudent steward, whom the master will set over his service to give them their portion of food at the proper time?

Blessed is that slave whom his master, when he comes, will find so doing.
Truly I tell you that he will set him over all his possessions.

But if that slave says in his heart, My master is delaying his coming, . . . etc. etc. etc. "

Paul only taught What is the FELLOWSHIP OF THE MYSTERY , which is different from the KINGDOM OF HEAVEN , or the LAW OF MOSES , or salvation by WATER BAPTISM or by REPENTANCE to receive the GIFT of the HOLY SPIRIT and that is MY POSITION !!

I am NOT trained Greek scholar and just do a lot of study .



dan p

 

[oikonomia]

Paul only taught What is the FELLOWSHIP OF THE MYSTERY ,

The "fellowship of the mystery" in Ephesians 3:9 is the same as Matthew's kingdom of the heavens.

Recall that I explained that the "kingdom of the heavens" commences with the new testament churches coming into being and terminates with the end of the millennial kingdom.
This would include exactly what Paul taught though Paul also teaches things beyond the end millennium.

To prove that Paul's Gospel includes all of the concepts of Matthew's kingdom of the heavens I would refer you to Acts 20:20,21 and verses 24,25.

Acts 20:20,21 - How I did not withhold any of those things that are profitable by not declaring them to you and by not teaching you publicly and from house to house, Solemnly testifying both to Jews and to Greeks repentance unto God and faith in our Lord Jesus.

Verses 24,25 - But I consider my life of no account as if precious to myself, in order that I may finish my course and the ministry which I have received from the Lord Jesus to solemnly testify of the gospel of the grace of God. And now, behold, I know that you all, among whom I have gone about proclaiming the kingdom, will see my face no more.

First Paul says he taught (in Ephesus) "repentance unto God and faith in our Lord Jesus".
Then he indicates that this teaching was testifying to "the gospel of the grace of God."
Then he seamlessly procedes to indicate that this was his "proclaiming the kingdom."

I told you before that the kingdom of the heavens is a section of the kingdom of God.
So the overlap means both can be referred to in places as "the kingdom."

All the profitable things Paul taught were both his proclaiming of the Gospel of Grace and testifying to the kingdom. How then can you possibly say that Paul didn't teach about this kingdom ?

I would further prove that Paul taught in Ephesians the matters of Matthew's kingdom of the heavens in this way:

The Lord Jesus in Matthew teaches that unless our righteousness surpasses the hypocritical mask wearing facade of the Jewish religionists, the scribes and the Pharisees, we would not enter into the kingdom of the heavens.

For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens. (Matt. 5:20)

The Apostle Paul echoes the same thing warning us in Ephesians that if Christians will not be delivered from certain lifestyles they will not inherit the kingdom of God.

But fornication and all uncleanness or greediness, let it not even be named among you, as is fitting for saints, And obscenity and foolish talking or sly, filthy jesting, which are not becoming, but rather the giving of thanks. For this you realize, knowing that every fornicator or unclean person or greedy person (who is an idolater) has no inheritance in the kingdom of Christ and of God. (Eph. 5:3-5)


For a believer to miss the reward of the millennial kingdom because he has clung stubbornly to his old manner of life equals him not entering into the kingdom of the heavens. And that equals having no inheritance in the kingdom of Christ and of God (during the millennium).

The audience to this exhortation are the saints in the church in Ephesus - believers.
The list of sins here is not exhaustive, only representative.
For the sake of the kingdom we must look to the Lord Jesus to fill our hearts and cause these sins to fall away.

This is exactly the same tone, same concept, same exhortation, and same warning of Jesus in the Sermon on the Mount about the kingdom of the heavens.

which is different from the KINGDOM OF HEAVEN , or the LAW OF MOSES , or salvation by WATER BAPTISM or by REPENTANCE to receive the GIFT of the HOLY SPIRIT and that is MY POSITION !!

Acts 20:20-25 is Paul's last words to the Ephesian elders. He reminds them of how he taught them publically and from house to house, with tears, ANY and ALL things profitable for their entering both into the grace of Christ and the kingdom of Christ.

The kingdom of the heavens is NOT the law of Moses.
It is the law of the Spirit of life in Christ Jesus - the law of divine life. It is the law of the Person of Jesus whose LIFE can be imparted into us.

And if the Spirit of Christ directs, regulates, fills, and saturates our daily walk, the just requirement of the law of the OT is fulfilled in us, the ones who learn to walk by the Spirit.

For the law of the Spirit of life has freed me in Christ Jesus from the law of sin and of death.
For that which the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh, That the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the spirit. (Romans 8:2-4)

We see that in Acts 20 Paul did not say he went about proclaiming the Law of Moses but the gospel of the grace of God.

Acts 20:21 - Solemnly testifying both to Jews and to Greeks repentance unto God and faith in our Lord Jesus.

And Paul's testifying of the kingdom and the gospel of faith in Christ and His grace were the essence of his teaching throughout not only Ephesus but the whole New Testament.

I have received from the Lord Jesus to solemnly testify of the gospel of the grace of God.
And now, behold, I know that you all, among whom I have gone about proclaiming the kingdom,

Let me put it another way.

The Gospel without the kingdom of the heavens is "cheap grace". It can tend to think we can take for granted "unmerited favor" and live a loose undisciplined life. Our practical rigtheouness is then like the Pharisees.

The Gospel with the discipline to LIVE according to the power of this grace is kingdom living which recognizes the preciousness of grace. Grace not only "gives me my ticket" so to speak. But grace empowers me to express Jesus in my soul. The latter is indeed mysterious. It is mysterious that One Person can live a blended and interwoven life with another. We can be grafted into a Perfect Person. And His life can invade, permeate, saturate our living. Then we are under His government. We are living practically in the kingdom which has its source and origin in heaven - the kingdom of the heavens.

For such living we will one day receive the reward of the manestation in glory of this mysterious inward reality. That reward is before the age of eternal new heaven and new earth.
It is set before us as an incentive not to treat the Lord's grace cheaply.

But that God in Christ can live a mingled life with us is indeed a great mystery.