As to tne seat of its power, the kingdom of the Lord Christ is inward and spiritual. It is con- cerned essentially with ‘righteousness and peace and joy in the Holy Spirit’ (Ro 147-18, Co] 216: 20_ 3. 15, Ph 47), Its ways of rule are wholly opposite to those associated with the Χριστὸς κατὰ σάρκα of Judaism, to the external methods and perishing glory of the Mosaic covenant. From this interior world of the spirit, through the sanctified body, all outward activity is to be dominated, and thus con- formed to ‘the Ἔσο and well-pleasing and perfect yl of God’ (Ro 12). See art. on Scrvanon OF
OD,
(a) The Divine Sovereignty.—The doctrine of the Kingdom rests on the presupposition of the absolute sovereignty of God (see ii. 1, above)—‘ the Creator,’ ‘the blessed and only Potentate, King of those that reign and Lord of those that have lordship,’ ‘ the only God’ (1 Ti 1}7 615. 18, Ro 155), There isno appeal against His judgments fog. in the reprobation of Israel), no arresting of His decrees: ‘whom he will he compassionates, whom he will he hardens’ (Ro gi), Faith adores this Potentate as ‘God our Father’; despite poems ‘there is no unrighteousness with God.’ St. Paul chiefly con- templates the Divine sovereignty in the aspect of wisdom (Ro 11% 16%). God’s foreknowledge, joined with His love, laid down the πρόθεσις τῶν αἰώνων, the plan unfolded in the successive periods of human history (Eph 3", Ro 8%, 2 Ti 1). This ad a of the ages, centring in the mission of
hrist, is executed by Him ‘who worketh all things after the counsel of his will’ (Eph 1", 1 Co 12%), Asa counsel of e, the purpose is called ‘the ‘ood pleasure (εὐδοκία) of his will’; hidden until Christ’s coming, it was ‘the mystery of his will’ (Eph 159 3%, Ro 16%). As an orderly disposing of men and things directed towards an all-wise end, the counsel of grace becomes the “ dispensation (οἰκονομία) of God’ (Eph 1"°3%, 1 Ti 1); in pursuance of this counsel, a special ‘ dispen- sation (or stewardship) of the grace of God’ is committed to each of His ministers (1 Co 917, Eph 83, Col 1*)—notably to St. Paul himself—
PAUL THE APOSTLE
its conditions, with those of every bestowment of grace, being determined by God’s sovereign good pleasure in the interests of His kingdom (Ro 1’, Eph 247 321), Creation and redemption are parts of one scheme, whose aim grows clearer as the ages pass ; Christ is the point of unity to the mighty movement (Col 15-3, Eph 193), ‘In the Christ all things’ must be ‘summed up.’
The ‘call’ of God, both gracious and authorita- tive—conveyed generally in the message of the gospel, or particularly in_ some specific appoint- ment—swmmons men to His service: the ‘ called saint’ or ‘called apostle’ (Ro 1} δ, 1 Co 1?) is alike the subject of a Divine vocation. Such calling springs from an antecedent ‘choice’ (election or selection, ἐκλογή), in which God’s wise foreknow- ledge and gracious sovereignty are manifest (Ro 838. 29. 88. 011 115, } Th 14, 2 Th 915. 44), The election of believers Paul refers (Ro 835 39, Eph 1‘) to God’s eternal counsel in Christ, since the future is known to Him as the present, and His will attends His knowledge: ‘whom he foreknew, he did also foreordain.’ ‘Called’ and ‘elect’ are synonymous expressions (1 Co 1%-*7)—not distinguished as in Mt 2015, St. Paul’s doctrine of election is not so conceived as to negative freedom and the pre- rogative of faith. By these God has sovereignly, and eternally, conditioned His dealings with men. See arts. on ELECTION and PREDESTINATION.
(δ) The Enemies of God.—In St. Paul’s view of the kingdom of God its enemies are conspicuous. Chief amongst them is Satan (the Adversary), named in Eph and the Pastoral Epp. ‘the devil’ (calumniator); in 2 Co 616 « Beliar,’ as the patron of heathen impurity and the entagorat of Christ; also ‘the god of this age’ (2 Co 4%), ‘the ruler of the dominion of the air’ (Eph 2”), ‘the tempter’ (1 Th 3°), ‘the evil one’ (2 Th 3°, Eph 6:6). Satanic powers, the Christian’s most formidable enemies, are described in the plural in Eph 6” as ‘the principalities, the dominions, the world-rulers of this darkness, the spiritual (forces) of wickedness.’ In heathenism these malignant forces have full sway; ‘demons’ are
ractically worshipped under the forms of the idols (1 Co 10'*!), The lawlessness, uncleanness, and moral darkness there prevailing constitute Satan’s empire, which assumes the character of an organized dominion —a ‘kingdom of darkness’ opposed to ‘the kingdom of the Son of God’s love’ (Col 1185 comp. Jn 14® ete. )—with a hierarchy of powers under εἰς direction of its chief, bearing titles parallel to those assigned to the ranks of God’s angels (Eph 1”, Col 146). (It seems likely that Paul borrowed these distinctions in angelic rank from popular speech, and employed them by way of argumentum ad hominem). Paul’s conviction of the existence of evil spirits is unmistakable, as was that of Jesus. Satan first beguiled our race (2 Co 115—‘ the serpent’ ; 1 Ti 2-34), and is habitually ‘the tempter’ (1 Th 3°, 2 Ti 236), Paul’s ‘ thorn in the flesh’ was ‘a messenger of Satan,’ since it hindered his work and provoked him to discontent (2 Co 127, Gal 444, 1 Th 918). Physical maladies and death are, in some sense, under Satan’s jurisdiction ; he is used as executor in Divine judgments of this nature, which may turn notwithstanding to the salvation of the sufferer (1 Co 5, 1 ΤΊ 139: comp. He 2,1 P 4). The reign of death (Ro 5'**}) is coextensive with the rule of ‘the god of this world’; only when ‘death, the last enemy, is abolished,’ shall God’s kingdom be consummated (1 Co 15-35. δ), St. Paul anticipates a last deadly struggle in human history between these opposing realms. ‘The mystery of lawlessness,’ working