Subjection Within The Kingdom

by McCormick, F. | Category: The Kingdom Of God | Sept 1957

Subjection finds a prominent place in the teaching of Scripture, and applies to many things in Christian life and conduct. Subjection may be voluntary, or it may be obligatory. During the millennial reign of Christ it will be obligatory : "For He must reign, till He hath put all His enemies under His feet." Even so, it is evident that under the surface of outward subjection there is insincerity of heart in many who will render feigned obedience (Psalm 66.3).

In this dispensation of spiritual blessing and privilege, within the sphere of God's Kingdom, loving and voluntary subjection should be an outstanding characteristic, for the value of subjection lies in its sincerity and reality.

Subjects of the Kingdom of God are expected, of their own will and choice, to set themselves in array under the Lordship of Christ, for so the word implies. Human nature has a natural opposition to subjection, and is ever prone to rise in revolt against any form of restraint, but among disciples of the Lord Jesus in Churches of God there should be willing subjection to Him who is Son over God's house, and to God's revealed will.

The greatest and highest example of subjection is the Lord Jesus Himself. Even in the Godhead, where absolute eternal equality exists, subjection is seen, in that, possessing a common knowledge of the counsels of Deity relative to redemption and its purposes, the Son manifests that voluntary subjection in coming forth to accomplish the work, on the one hand being sanctified and sent by the Father (John 10.36), and on the other, of His own volition He "emptied Himself," subjecting Himself to His Father's will as He looked on the things of others.

"Have this mind in you, which was also in Christ Jesus" (Philippians 2.5). The same is true of the Holy Spirit who was voluntarily subject to the Father and the Son when He was sent into the world to accomplish His work (John 14.26; 16.7). Thus we see that subjection does not in any way imply inferiority.

In the orderly arrangement of the heavenly things there are "thrones," "dominions," "principalities," and "powers." Degrees of rank and standing are indicated under the supreme authority of God's throne, and whether angel or archangel, all are subject to the Ruler of heaven, The LORD of hosts.

"Bless the LORD, ye angels of His: ye mighty in strength, that fulfil His word, hearkening unto the voice of His word. Bless the LORD, all ye His hosts; Ye ministers of His that do His pleasure" (Psalm 103.20, 21).

In heaven God's will is done perfectly, and in perfect subjection to heaven's rule. When He who had come down out of heaven to the chaos of earth taught His disciples to pray, He did so on this wise

"Thy kingdom come. Thy will be done, as in heaven, so on earth"

(Matthew 6.10).

He could bear witness of that which He had seen among the heavenly host, and He longed that God's rule among men might be established on earth, and angels in heaven and men on earth might be seen showing subjection to the rule of God's throne. It is remarkable that One who became for a little while lower than the angels for the suffering of death has now in resurrection power, in a glorified human body, been seated "far above all rule, and authority, and power and dominion" as "the Head of all principality and power" (Colossians 2.9), "Angels and authorities and powers being made subject unto Him" (1 Peter 3.22).

He is the One who now possesses all authority in HEAVEN, and on EARTH, and while all obey His sovereign will in heaven, it is not so on earth. Alas that men whom He has redeemed at infinite cost at Calvary should fail to respond to His claims! Christ died (among other things), to "redeem us from all iniquity (lawlessness), and purify unto Himself a people for His own possession, zealous of good works" (Titus 2. 1~). This people are seen to be a kingdom, that kingdom is the kingdom of God, composed of redeemed and subject disciples of the Lord, separated from all others, a holy nation (see Revelation 1.6; 2 Corinthians 6.14-18; 1 Peter 2.9).

It should be noted that the theme of Peter's preaching on the day of Pentecost was the Lordship of Christ. "God hath made Him both Lord and Christ." It was subjection to Christ as Lord which brought the first church of God into being in Jerusalem. Those faithful disciples who had been taught the things concerning the kingdom of God (Acts 1), and who were charged not to depart from Jerusalem, were found together in subjection and obedience on the day of Pentecost. They were the nucleus of a together-people about to be recognized as the church of God in Jerusalem, and that recognition and approval took place at the descent of the Holy Spirit. Thus we see a nation born, a kingdom which was of God recognized, and the laws of that kingdom acknowledged by the subjects thereof, in that " They ... that received his word were baptized : and there were added unto them in that day about three thousand souls." Their inward subjection was manifested by their outward obedience, as they publicly identified themselves as being dead, buried, and raised with Christ to walk in newness of life, and moreover in identifying themselves with a people called out and called together of God on the principle of subjection, and not, as is assumed by some today, on the basis of life in Christ. Here then we see the kingdom given to the holy nation, as promised in Luke 12.82 and Matthew 21.48. The laws of the kingdom were embodied in" whatsoever I have commanded you" (Matthew 28. 20; Acts 1.3), and found expression as "the apostles' teaching" was carried out in the lives of this people. We must point out that while the kingdom of God had its origin on the basis of subjection to Christ as Lord, it also continues on that basis; there is no once-for-all entrance into. the Kingdom of God as there is in regard to the Body of Christ, into which Christ baptizes the believer once for all (1 Corinthians 12.13).

The kingdom of God is conditional in character, and if we are to maintain our place therein we must "continue in the faith, and through many tribulations we must enter into the kingdom of God" (Acts 14.22). It requires a continuous state of subjection, so that, as we learn the will of God, we may do it as loyal subjects of His kingdom, and this will involve us in many tribulations. Nevertheless, we take encouragement that our sufferings are with Him outside the camp, and make it our ambition to "be counted worthy of the kingdom of God," for which we also suffer (2 Thessalonians 1.5). Hence we read that men were not only "added," but that "they continued stedfastly."

In the kingdom of God there is divine rule, and God has legislated for this to be exercised through the elderhood, of which there is but one throughout the whole, but elders are seen in their allotted portions in the various churches in caring for the flock (1 Peter 5.3 ; Acts 20.28). In this responsible sphere of service, subjection is of vital importance, as the unity and well-being of the flock is largely dependent on the unity and leadership of the elderhood. Younger overseers are therefore to be in subjection to the elder, and all overseers are to gird themselves with humility to serve one another.

Saints are exhorted "to know them the labour among you, and are over you in the Lord," and also to " obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account" (1 Thessalonians 5.12; Hebrews 13. 17). If under-shepherds, under the Chief Shepherd, fulfil their service according unto God, and stand before the saints as examples to the flock, and saints recognize the divine arrangement for rule among His people through overseers, then subjection and obedience to overseers, as those who have been made such by the Holy Spirit, should be willingly rendered. The reason saints should do this is because God has said it, and so that overseers may give account with joy concerning those under their care, for if they had to recount the insubjection of saints, then this were unprofitable for the saints. Overseers are not in lordship over the saints, but are responsible to see that there is subjection to the word in God's kingdom and house, under the Lordship of Christ. Where insubjection and disobedience are manifest, the word of God must be brought to bear, and it will become evident that "the kingdom of God is not in word, but in power" (1 Corinthians 4.20).

The laws of the kingdom govern behaviour affecting every sphere of the lives of God's people; conduct within God's house, for God's house and kingdom go together, conduct toward those who are without, and those who are within, marriage, family responsibilities, and toward the powers that be. Many and varied are the spheres wherein transgression of the laws of the kingdom may take place, but the more serious are the doctrinal and moral sins; in both of these sins the guilty may be given the extreme discipline of excommunication (1 Corinthians 5; 1 Timothy 1.20), and saints are called upon to uphold the judgement by their attitude toward the guilty. In this matter there is need of subjection to the mind of the Lord, who has so legislated in His word, so that individual Opinion and sentiment find no place (see 1 Corinthians 5). The same applies to internal discipline applied to the disorderly, as seen in 2 Thessalonians 3.6, 14. The word is: "That ye withdraw yourselves from every brother that walketh disorderly." "That ye have no company with him, to the end that he may be ashamed." Rule within the kingdom demands that we carry out the judgements of the Lord as subject ones under His authority. It is here that human feelings and sentiment may perchance creep in, but those who are disobedient to these plain words make themselves guilty, and partakers in other men's sins. No kingdom can stand unless judgement and justice are upheld.

Paul wrote to Timothy "that thou mayest know how men ought to behave themselves in the house of God," and in the spiritual exercises of God's people they are exhorted to "let all things be done decently and in order." If this be so, then in the giving of thanks, and their singing one to another in psalms and hymns and spiritual songs, there 15 a need for them to heed the word, "Subjecting yourselves one to another in the fear of Christ" (Ephesians 5.21). There should be no self-assertion during these spiritual exercises, and the same is true in regard to ministry, as seen in 1 Corinthians 14.31-83. "For ye all can prophesy one by one, that all may learn, and all may be comforted ; and the spirits of the prophets are subject to the prophets; for God is not a God of confusion, but of peace; as in all the churches of the saints." While there is the need to subject ourselves one to another in this respect, there is above all else the need to subject ourselves to the leading of the Holy Spirit. Therefore "be filled with the Spirit."

The place of women in the public gatherings of the church is worthy of notice, and 1 Corinthians 14.84, 85, is explicit on this issue-" Let the women keep silence in the churches : for it is not permitted unto them to speak; but let them be in subjection, as also saith the law." Women in public assembly must appear with their heads covered or veiled, in acknowledgment of their subjection to the man, her head, and must not essay to take a public lead, "for it is shameful for a woman to speak in the church."

"Let a woman learn in quietness with all subjection. But I permit not

a 'woman to teach, nor to have dominion over a man, but to be in quietness"

(1 Timothy 2.11, 12).

Things went wrong in Eden when the woman left her God-given sphere and took the place of leadership. God's decree is unchanged; as in the natural, so in spiritual, " he shall rule over thee."

The same applies in the marriage relationship, "Wives, be in subjection unto your own husbands, as unto the Lord" (Ephesians 5.22), and the last phrase is important to notice. If women were subject "as unto the Lord" the growing ideas of the equality of the sexes would vanish from the minds of women professing godliness, who would by their humble subjection honour the Lord.

Within the kingdom of God instructions are given as to the right attitude of those who are servants, toward their masters, even though those masters are described as "froward" (1 Peter 2.18).

"Exhort servants to be in subjection to their own masters,

that they may adorn the doctrine of God our Saviour in all things" (Titus 2.9, 10). This teaching is in direct conflict with the ideas of most workers today, but the true disciple of the Lord will endeavour to obey his heavenly Master in this also, with singleness of eye and heart.

Subjection is not a cringing subservience to the letter of the word; it originates from a love which is begotten in the heart by the operation of the Holy Spirit, toward the person of our Lord Jesus Christ. We love the Person in whose kingdom we are, and our Lord and Redeemer who is over us in God's house, and so subjection is the natural outflow of love and loyalty; we delight to show it, because we appreciate what has been done for us at the Cross, and the place to which He has brought us so that we may serve Him. May it be ours to be found "Casting down imaginations (or reasonings), and every high thing that

is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ" (2 Corinthians 10. 5).

If we are to manifest subjection at all, it can only be as we learn to keep our own spirits in subjection, for,

"He that hath no rule over his spirit is like a city that is broken down

and hath no wall" (Proverbs 25.28, Mg.).

McCormick, F. | Sept 1957
The Kingdom Of God