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"As thou hast testified of me in Jerusalem, so must thou bear witness also at Rome"
(Acts 23: 11).
Here, in the next occurrence of the word, we find the fulfillment of the promise.
"Witness" differs from "exposition". It is conceivable that an unbeliever might be able to
expose the teaching of the O.T. Scriptures concerning their prophetic utterances and the
fulfillment of the same. With certain reservations, he may even be able to compare the
"more perfect" way of the gospel with that of the law, but it would be an academic effort
and lifeless; he would not be able to add his personal testimony. Paul not only gave a
masterly analysis of the O.T. in that characteristic manner of his, "confounding the Jews
. . . . . proving that this is the very Christ" (Acts 9: 22), but he would go over his life
from his youth, speak of his conversion, his commission, and of the grace that had been
granted him. He would speak of "The Son of God Who loved me, and gave Himself
for me".
This exposition and testimony was twofold. It was "the kingdom of God", and it was
concerning Jesus". Whatever we may think is the meaning of the phrase "the kingdom of
God", we must remember that:
(1) It was found in the law of Moses and the Prophets.
(2) It was something most intimately connected with the hope of Israel.
(3) It was also closely associated with the teaching of the O.T. Scriptures concerning Jesus.
Before we proceed two or three observations are necessary. Where Matthew uses the
term, "The kingdom of heaven" (as for example in Matt. 3: 2; 4: 17), Mark uses
"the kingdom of God" (Mark 1: 14, 15). In Mark 1: 15, the kingdom of God is said to
be "at hand" and "the time" is said to be fulfilled.
Turning to the Acts of the Apostles we find that the Lord's teaching in the days after
His resurrection is summarized as, "Speaking of the things pertaining to the kingdom of
God" (Acts 1: 3), and as a direct outcome of this teaching (as indicated by the word
"therefore" in verse 6), the Apostles seize the first opportunity to ask whether the
restoration of the kingdom again to Israel would take place "at that time".
Paul had before "disputed and persuaded" concerning the kingdom of God, notably in
the synagogue of Ephesus (Acts 19: 8), and summed up his ministry during the Acts as
"preaching the kingdom of God", in other words, "testifying both to the Jews and also to
the Greeks, repentance towards God, and faith toward our Lord Jesus Christ" and as a
declaration to them of "all the counsel of God" (Acts 20: 21, 25, 27).
It is apparent, therefore, that if the Apostle could honestly say that his teaching was
"none other than Moses and the prophets did say should come" (Acts 26: 22), we must
so interpret his use of the term, the kingdom of God, as to include the restoration again of
the earthly kingdom which constituted part of the hope of Israel. The term, however, is
much wider than anything found in the Gospels, the Acts, or the early Epistles. We find
it used after Israel were set aside, and when Luke would describe Paul's prison ministry
he wrote, "Preaching the kingdom of God, and teaching those things which concern the