As we pass from the Jewish ideas of the time to the teaching of the New Testament, we feel that while there is complete change of spirit, the form in which the idea of the Kingdom of Heaven is presented is substantially similar. Accordingly, we must dismiss the notion that the expression refers to the Church, whether visible (according to the Roman Catholic view) or invisible (according to certain Protestant writers). [1353] The Kingdom of God,' or Kingly Rule of God, is an objective fact. The visible Church can only be the subjective attempt at its outward realisation, of which the invisible Church is the true counterpart. When Christ says, [1354] that except a man be born from above, he cannot see the Kingdom of God,' He teaches, in opposition to the Rabbinic representation of how the Kingdom' was taken up, that a man cannot even comprehend that glorious idea of the Reign of God, and of becoming, by conscious self-surrender, one of His subjects, except he be first born from above. Similarly, the meaning of Christ's further teaching on this subject [1355] seems to be that, except a man be born of water (profession, with baptism [1356] as its symbol) and the Spirit, he cannot really enter into the fellowship of that Kingdom.
In fact, an analysis of 119 passages in the New Testament where the expression Kingdom' occurs, shows that it means the rule of God; [1357] which was manifested in and through Christ; [1358] is apparent in the Church;' [1359] gradually develops amidst hindrances; [1360] is triumphant at the second coming of Christ [1361] (the end'); and, finally, perfected in the world to come. [1362] Thus viewed, the announcement of John of the near Advent of this Kingdom had deepest meaning, although, as so often in the case of prophetism, the stages intervening between the Advent of the Christ and the triumph of that Kingdom seem to have been hidden from the preacher. He came to call Israel to submit to the Reign of God, about to be manifested in Christ. Hence, on the one hand, he called them to repentance - a change of mind' - with all that this implied; and, on the other, pointed them to the Christ, in the exaltation of His Person and Office. Or rather, the two combined might be summed up in the call: Change your mind', repent, which implies, not only a turning from the past, but a turning to the Christ in newness of mind. [1363] And thus the symbolic action by which this preaching was accompanied might be designated the baptism of repentance.'
The account given by St. Luke bears, on the face of it, that it was a summary, not only of the first, but of all John's preaching. [1364] The very presence of his hearers at this call to, and baptism of, repentance, gave point to his words. Did they who, notwithstanding their sins, [1365] lived in such security of carelessness and self-righteousness, really understand and fear the final consequences of resistance to the coming Kingdom'? If so, theirs must be a repentance not only in profession, but of heart and mind, such as would yield fruit, both good and visible. Or else did they imagine that, according to the common notion of the time, the vials of wrath were to be poured out only on the Gentiles, [1366] while they, as Abraham's children, were sure of escape - in the words of the Talmud, that the night' (Is. xxi. 12) was only to the nations of the world, but the morning to Israel?' [1367]
For, no principle was more fully established in the popular conviction, than that all Israel had part in the world to come (Sanh. x. 1), and this, specifically, because of their connection with Abraham. This appears not only from the New Testament, [1368] from Philo, and Josephus, but from many Rabbinic passages. The merits of the Fathers,' is one of the commonest phrases in the mouth of the Rabbis. [1369] Abraham was represented as sitting at the gate of Gehenna, to deliver any Israelite [1370] who otherwise might have been consigned to its terrors. [1371] In fact, by their descent from Abraham, all the children of Israel were nobles, [1372] infinitely higher than any proselytes. What,' exclaims the Talmud, shall the born Israelite stand upon the earth, and the proselyte be in heaven?' [1373] In fact, the ships on the sea were preserved through the merit of Abraham; the rain descended on account of it. [1374] For his sake alone had Moses been allowed to ascend into heaven, and to receive the Law; for his sake the sin of the golden calf had been forgiven; [1375] his righteousness had on many occasions been the support of Israel's cause; [1376] Daniel had been heard for the sake of Abraham; [1377] nay, his merit availed even for the wicked. [1378] [1379] In its extravagance the Midrash thus apostrophises Abraham: If thy children were even (morally) dead bodies, without blood vessels or bones, thy merit would avail for them!' [1380]