Resurrection: God’s Divine Principle of Redemption and Renewal
The Call to Unlearn and Relearn
You’ll want to open your Bibles today to First Corinthians chapter 15. As we begin, remember the meme we shared last week: “The illiterate of the 21st century will not be those who cannot read and write, but those who cannot learn, unlearn, and relearn.” There’s profound truth in that statement—especially when it comes to understanding the Scriptures. If we are to grasp what we’re going to explore today, we must be willing to sever old narratives, much like God severed Israel from the nations in the Book of Numbers. That separation was decisive—like a guillotine. In the same way, we must sever ourselves from deeply ingrained beliefs if we are to embrace what God is revealing now. The “narrative” we’ve inherited from tradition is often what produces all the “but what about this” and “what about that” questions. That narrative belongs to the box of human reasoning. But outside that box—where God speaks—is where the real growth and revelation happen.
The Maturity to Disagree Agreeably
I want to address something important before we dive deeper. Over the past five weeks, we’ve put the doctrine of the Rapture on trial, and as I said last week, I’m done with it. But I’m also sorry that there are people who cannot accept the fact that not everyone will agree with their point of view. That, frankly, is the height of Christian immaturity. If you want to understand where you are spiritually, ask yourself: how do I respond when someone disagrees with me? If you react with anger or defensiveness, that’s a sign of immaturity. Some people act as though fellowship is only possible if everyone agrees on every doctrine—but that’s not true. My response when someone disagrees is simple: “That’s how you see it.” Why should I get bent out of shape because someone doesn’t see things the way I do? That kind of attitude implies arrogance—as if I know everything. The reality is, no one has ever fully plumbed the depths of God’s Word. Understanding Scripture is a lifelong journey. So when someone disagrees with me on a doctrine, I’ve learned to say, “Okay, that’s how you see it. Go with that for now.” Because I know I can’t change their heart—only God can.
The Power of Narrative and God’s Plan
The narrative of men is one of the most powerful shackles you’ll ever encounter. People love to keep others shackled to their interpretations—it gives them comfort and a sense of control. When it comes to doctrines like the secret Rapture—the idea that millions of believers will suddenly vanish from the earth—I now hold a different view than many. But I’ve discovered that I’m not alone. More people than you might think do not hold to a secret disappearance, and historically, the doctrine is only about 150 years old. What intrigues me most about this conversation is the truth that has emerged: Paul wrote his early epistles to the “little flock”—Jewish believers still under a performance-based acceptance system. When you read those letters with that lens, everything becomes clearer. But before we go further, I want to ask you this: What is this book about? Some people think the Bible is about them. It’s not. This book is the progressive revelation of God’s plan of redemption for all mankind—centered on Israel. That nation is the main character, and through them, God’s blessing will come to all the world, ultimately fulfilled in a kingdom ruled by Jesus Christ from the throne of David.
The Central Theme: Christ, Israel, and the Kingdom
This book—the Bible—is about Jesus Christ and the blessing of the Gentiles through Israel. That’s the thread that runs from Genesis to Revelation, and I intend to show you that today. When we arrive at the Gospels, the very first thing we encounter in Matthew is the lineage of Jesus Christ, the story of His birth, and the visit of the wise men. Then, after 4,000 years of biblical history, John the Baptist arrives on the scene. The first words out of his mouth are profound: “Repent ye, for the kingdom of heaven is at hand.” This is no minor announcement. The Kingdom of Heaven, as you know, refers to the literal, visible, physical reign of Jesus Christ on Earth during His millennial kingdom. So I submit to you: this is the story of the whole Bible. It’s about that nation—Israel—and God’s plan for them. These people knew what was going on, even if modern Christendom often does not.
The Kingdom Proclaimed: John and Jesus
John the Baptist wasn’t speaking in abstract terms. His audience understood exactly what he meant. The same goes for the Lord Jesus Christ. After His temptation in the wilderness for 40 days and nights, His first public words in His earthly ministry were, “Repent, for the kingdom of heaven is at hand.” In Mark’s Gospel, He puts it even more directly: “The time is fulfilled, and the kingdom of God is at hand. Repent ye, and believe the gospel.” Notice the phrase: “The time is fulfilled.” That means everything prophesied in the Old Testament about Israel becoming a kingdom of priests was coming to pass. The burning, the fire, the purging, the refining—it was all leading up to this moment. The Kingdom of Heaven and the Kingdom of God are not two separate realities. The Kingdom of Heaven is the literal, visible expression of God’s rule on Earth. What makes it the Kingdom of God is that God Himself is the authority behind it. Jesus wasn’t introducing two different kingdoms. He was announcing one: the long-awaited kingdom of Israel’s destiny, now at hand.
Clarifying Common Misconceptions
There’s a lot of confusion today about the terms “Kingdom of Heaven” and “Kingdom of God.” Some people try to separate them into two distinct ideas, but that’s not what Jesus was doing. He wasn’t speaking to us about a spiritual, invisible kingdom. He was sent to the lost sheep of the house of Israel, and His message was about the fulfillment of Old Testament prophecy. Even when the Apostle Paul speaks of the Kingdom of God, he’s not talking about the dispensation of Grace as we often assume. Paul was a Pharisee, deeply trained in the Scriptures. When he mentions the Kingdom of God, he’s referring to the same kingdom that John and Jesus spoke about—the literal, future kingdom ruled by Christ from Jerusalem. We are not living in the Kingdom of God today. That kingdom was postponed because Israel rejected their Messiah. But it is still coming. There is only one Kingdom in the Word of God, and it will be established on Earth just as the prophets declared.
A New Perspective: Challenging Long-Held Beliefs
Now, I’m going to share something with you today that I’ve never said from this pulpit before. What you’re about to hear is the result of years of studying, perusing, and musing over the Scriptures. I know it may rattle some of your brains. I get that. But let’s not change a thing just because it challenges what we’ve always believed. The Bible is not about us—it’s about God’s plan for Israel and the world through them. The message of the kingdom is central to that plan. Both John the Baptist and Jesus had no doubt about what was coming next for Israel. And as we look at the Scriptures together, I believe you’ll see it clearly too. The question is: are we willing to lay aside our traditions and narratives to embrace what God actually said?
The Kingdom Focus of Jesus’ Ministry
When we read the Gospels, one thing becomes abundantly clear: Jesus’ message was consistently centered on the Kingdom of Heaven. Consider His words in Matthew 5: “Blessed are the poor in spirit, for theirs is the kingdom of heaven… Blessed are they which are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” These are not abstract spiritual promises—they are direct statements about a literal, physical kingdom that will be established on Earth. Jesus wasn’t asking His listeners if they were going to heaven when they died. He was asking them, “In what condition will you enter the kingdom?” That was the central question. The message of the Gospels is not about escaping hell and going to heaven; it’s about entering the Kingdom of God and reigning with Christ. When Jesus said, “Enter ye in at the strait gate,” He wasn’t talking about a personal salvation experience—He was talking about how one would enter into the Messianic Kingdom and participate in its blessings.
A Question Never Asked in Scripture
Now I want to make a statement I’ve never made from this pulpit before: In the Old Testament, no one was ever asked, “If you die tonight, do you know for sure you’ll go to heaven?” That question is simply not there. The entire framework of the Old Testament was earthly and covenantal, focused on Israel’s role in God’s redemptive plan. When we arrive at the four Gospels, we discover the same thing: Jesus never asked that question. Not once. The question that was always put before Israel was, “How will you enter the kingdom?” Will you enter in a position of blessing and reign with Christ, or will you be excluded from that kingdom? The modern evangelical question—“Are you sure you’re going to heaven when you die?”—reflects a completely different framework, one that is simply absent from the pages of Scripture.
The Implications of a Misleading Question
Why does this matter? Because the question, “If you die tonight, do you know for sure you’ll go to heaven?” carries with it a false implication: that if you’re not going to heaven, you’re going to hell to suffer eternally. But that idea is not rooted in the Bible. In fact, I’ll be frank with you: that question is satanically inspired. Just as the serpent told Eve, “Ye shall not surely die,” so too this question introduces a lie about God’s character and His plan. It paints God as a monster who would torment people endlessly. Men who don’t understand God’s program as revealed in His Word ask this question, and it’s the worst question you could ask another human being. You will search in vain to find that question anywhere in your Bible. It’s not there. And yet, it’s a question that millions in Christendom ask as if it were the core of the gospel.
Entering the Kingdom: Humility and Readiness
Jesus’ message to Israel was always about readiness for the Kingdom. In Matthew 7:21, He says, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” There are requirements for entering the Kingdom. First, one must enter at the strait gate—the narrow way of righteousness and obedience. Second, one must be converted and become as little children, full of humility. Pride has no place in the Kingdom of God. That’s why so much of Israel’s future involves refining and purging—so that the haughtiness of man will be brought low. Jesus makes it clear that a rich man shall hardly enter into the kingdom of heaven, not because wealth is inherently evil, but because it so often breeds self-reliance and pride. The main message of Jesus Christ to the lost sheep of the house of Israel was, “How will you enter into the Kingdom of Heaven?” Not, “Are you going to heaven when you die?” And I have news for you: that’s not your message either. Because that question carries an implication that is not found in the Word of God.
The Kingdom Message Continues After the Resurrection
It should come as no surprise that after Jesus Christ died, was buried, and was raised again—having tasted death for every man—the message remained unchanged. In Acts chapter 1, we read that Jesus showed Himself alive to His disciples by many infallible proofs over forty days, speaking of the things pertaining to the kingdom of God. Do you think that after His resurrection, Jesus suddenly changed His tune and started talking about something other than what He came to do? Of course not. The kingdom was still the central theme. That’s why His disciples asked Him, “Lord, wilt thou at this time restore again the kingdom to Israel?” The kingdom was always on the forefront of Israel’s mind. They knew the Scriptures. They knew God had a plan for them. And this message didn’t stop with the eleven. In Acts 8:12, we see Philip preaching “the things concerning the kingdom of God and the name of Jesus Christ,” and those who believed were baptized. Water baptism was still the entry point into the kingdom. The question is: do we preach the kingdom of God today? No, we don’t. And there’s a reason for that.
Paul’s Message: Kingdom, Not Grace
Many people today claim that Paul is their pattern. But if Paul is your pattern, why aren’t you preaching what he preached? In Acts 14:22, Paul and Barnabas were “confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.” Paul wasn’t talking about some abstract “dispensation of Grace.” He was talking about the same kingdom that John the Baptist, Jesus, and the prophets proclaimed. Entrance into that kingdom still required tribulation, righteousness, and endurance. In Acts 19:8, Paul went into the synagogue and for three months “disputed and persuaded the things concerning the kingdom of God.” Even in Acts 28:23, as a prisoner in Rome, Paul was still “expounding and testifying the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets.” Paul’s message was consistent: the kingdom of God was coming, and Israel needed to be ready. The kingdom had not yet been postponed. Paul wasn’t preaching our message—he was preaching theirs.
Performance-Based Acceptance in the Kingdom
Now, let’s consider Paul’s letters written during the Acts period—like 1 Corinthians and Galatians. These were written to the “little flock” of Jewish believers who had accepted Jesus as the Messiah. In 1 Corinthians 6:9-10, Paul writes plainly: “The unrighteous shall not inherit the kingdom of God… Be not deceived: neither fornicators, nor idolaters, nor adulterers… shall inherit the kingdom of God.” Does that sound like grace? No. This is performance-based acceptance. Entrance into the kingdom was still tied to how one lived. The same message appears in Galatians 5:19-21: “They which do such things shall not inherit the kingdom of God.” Paul isn’t talking about a spiritual destiny in heaven; he’s talking about whether or not these believers would enter the literal, physical kingdom of Christ on Earth and reign with Him. This is not our message today. This was Israel’s message. And until we sever ourselves from the traditional narrative that reads our theology back into theirs, we’ll never fully grasp the profound distinction between their program and ours.
The Challenge of Unlearning
So here’s the challenge: if Paul is your pattern, why aren’t you preaching the kingdom of God? The answer is simple—we’re not preaching the kingdom because it’s not our message. It was Israel’s message. The kingdom has not yet been established. We’re not building it now. The kingdom is coming, but it’s not here. And until we recognize that, we’ll keep reading the Bible through the wrong lens. Some people may not be ready to hear this. Their narrative is too deeply ingrained. But for those who want to go deeper, who want to understand what the Bible is truly about, you must be willing to sever the old narrative. The Bible is not about us. It’s about Israel, the kingdom, and the fulfillment of God’s promises to them. And when we finally see that, the whole Bible begins to make sense in a way it never did before.
Resurrection and Entrance into the Kingdom
So, those who go into the kingdom—who are they, and how do they get there? Because the kingdom has nothing to do with you and me. It has everything to do with Israel. That’s the subject of 1 Corinthians 15. Paul is answering the question: who will inherit the kingdom, and how will they enter? Earlier in the letter, Paul made it clear that the unrighteous—fornicators, idolaters, covetous people—will not inherit the kingdom of God. Then in chapter 15, he reveals something even more foundational: “Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.” This means that a new, glorified body is necessary to enter into God’s kingdom. And how do they get that body? Through resurrection. This isn’t about a secret rapture. This is about the kingdom. When resurrection day comes, some will not sleep but will be changed—transformed to enter the kingdom and reign with Christ. This is the hope Paul is describing, and it’s a hope rooted in Old Testament prophecy.
The Church of God: Not the Body of Christ
Now, here’s a critical point: Paul is not writing to us. He’s writing to the Church of God. And who is the Church of God? It’s the same group Paul persecuted before his conversion. In Galatians 1:13 and 1 Corinthians 15:9, Paul reminds his readers that he “persecuted the Church of God.” This isn’t the Body of Christ as revealed in the mystery epistles. This is the Jewish assembly, the “little flock” who believed that Jesus was the Messiah of Israel. Paul even opens 1 Corinthians by addressing it “unto the Church of God which is at Corinth.” These are people who are part of Israel’s prophetic program. They’re not part of the mystery revealed later to Paul. Some preachers try to blend these two groups, but that’s a mistake. Just as we rightly say that James wrote his epistle “to the twelve tribes scattered abroad,” so too we must recognize that Paul’s early epistles are written to a specific audience with a specific hope: the kingdom on Earth.
Prophecy Confirms Their Hope
