Month: February 2024

The Presentation And Rejection Of The Theocratic Kingdom – Part 1

I. The Presentation And Rejection Of The Theocratic Kingdom. Part 1.

II. Introduction.

A. The purpose of the writing of the Gospel of Matthew was to record the presentation of Jesus Christ as Messiah, to trace the opposition to Him and His offered kingdom by the nation, and to record the official and final rejection of that King and kingdom by Israel. An analysis of the theme of Matthew will be undertaken to trace this argument because of its crucial relationship to the whole kingdom concept and program. There are three major movements in the Gospel of Matthew: (1) the presentation and authentication of the king (1:1-11:1); (2) the opposition to the King (11:2-16:12); and (3) the final rejection of the King (16:13-28:20).   

B. It is important to understand that the offer of the kingdom (Davidic Kingdom, 2 Samuel 7:8-16), was made to Jews, and only Jews, due to its being a part of the Abrahamic Covenant that was made by God with  Israel through Abraham. The Abrahamic Covenant is an “unconditional covenant,” which means that nothing, and no one (including Israel) can undo God’s promise to Israel. God used the words, “I will,” to tell Abrahamic and his descendants, that the Covenant is a promise that God will not take away. 

C. Consider the wording and context of the Abrahamic covenant:

1. Genesis 12:1-3 

a. Verses: 1 Now the Lord said[ to Abram, “Go from your country[ and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”b. Comments. Notice that in all three verses God says to Abraham, “I will,” in relation to God’s unconditional blessing to Israel of land, seed and blessing, which is the scope of the covenant between God and Abraham.2. Genesis 12:4-7. 

a. Verses. 4 So Abram went, as the Lord had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. 5 And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, 6 Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. 7 Then the Lord appeared to Abram and said, “To your offspring I will give this land.” So he built there an altar to the Lord, who had appeared to him.

b. Comments. Abraham went to the land of Promise, and there was told by God that the land would be given to Abraham’s descendants (Israel). Notice the words of God to Abraham, “I will give.” 

3. Genesis 15:18-21.

a. Verses. 18 On that day the Lord made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, 19 the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites and the Jebusites.”

b. Comments. The boundaries of the Promised Land are now given for the first time.  This promise has not yet been fulfilled, but will be when Christ returns, when the boundaries will be from the Nile River in Egypt to the Euphrates River in Iraq.

4. Genesis 17:6-8. 

a. Verses.  8 I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you. 7 And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. 8  And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God.”

b. Comments. The possession is the only focus of this passage of the covenant. God said that this was fulfilled under Joshua (Josh 21:43). The fulfillment of the total territory promised in Gen 15:8 awaits the establishment of the millennial kingdom. The area, in which Israel resides today, is part of the Promised Land, and includes Gaza. 

5. Joshua 21:43-45. 

a. Verses. 43 Thus the Lord gave to Israel all the land that he swore to give to their fathers. And they took possession of it, and they settled there. 44 And the Lord gave them rest on every side just as he had sworn to their fathers. Not one of all their enemies had withstood them, for the Lord had given all their enemies into their hands. 45 Not one word of all the good promises that the Lord had made to the house of Israel had failed; all came to pass.

b. Comments. God had kept His promise to give Israel the land of Canaan as recorded in Gen 17:8. It is true that the Israelites had not yet fully conquered it, but God told them they would do so gradually. The promise of Gen 15:18-20 involving a larger territory will be fulfilled in the Millennium. 

6. Deuteronomy 7:22.a. Verse. 22 

a. Verse. The Lord your God will clear away these nations before you, little by little. You may not make an end of them at once, lest the wild beasts grow too numerous for you.

b. Comments. The conquest of Canaan would be progressive so that there would not be an excessive accumulation of corpses and desolate land to attract dangerous animals.

7. 2 Samuel 7:8-16.

a. Link to verses. https://www.biblegateway.com/passage/?search=2+sam+7%3A8-16&version=ESV

b. Comment on 8-11. This great covenant that God graciously made with David included the following provisions:

c. Comments on 12-16, 

(1) David was denied his request to build a house for the Lord, but God promised instead that he would build a house for David (i.e., a royal dynasty). 

(2) David would have a son who would succeed him and establish his kingdom (12);

(3) that son, (Solomon), rather than David, would build the Temple (13a);

(4) the throne of Solomon’s kingdom would be established forever (13b);

(5) through David’s sins justified chastening, God’s loving kindness would be forever (14-15);

(6) David’s house, kingdom, and throne would be established forever (16).

d. Comments. The covenant did not guarantee uninterrupted rule by David’s family (and, in fact, the Babylonian Exile interrupted it), but it did promise that the right to rule would always remain with David’s dynasty. Christ is the ultimate fulfillment of these promises (Luke 1:31-33) and, although, at this present time, He is not ruling from the throne of David (Heb 12:2), at His second coming, he will assume this throne (Matt 19:28; Acts 15:15-17).

III. Review of the promised Kingdom. The kingdom that God unconditionally promised to Abraham’s descendants is a literal and earthly kingdom, that has not yet come, and is not the personal indwelling of God’s Holy Spirit.

IV. Those who told first century Jews of the Kingdom.

1. John the Baptist. Matthew 3:1-2. 1 In those days John the Baptist came preaching in the wilderness of Judea, 2 “Repent, for the kingdom of heaven is at hand.” 

2. Yeshua. Matthew 4:17. 17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.” 

3. The twelve disciples. Matthew 10:5-7. 5 These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans, 6 but go rather to the lost sheep of the house of Israel. 7 And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’ 4. 70 Disciples. Luke 10:1,  After this the Lord appointed seventy others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. Luke 10: 9  Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 

V. Review of the offer of the Kingdom to Israel. 

1. John. Repent.” Repentance is a change of mind that bears fruit in a changed life (see v 8). “Kingdom of heaven.” This is the rule of heaven over the earth. The Jewish people of Yeshua’s day were looking for this messianic, or Davidic, kingdom to be established on this earth, and this is what John proclaimed as being “at hand.” The requirement that the people must repent in order for the kingdom to be established was new, and became a stumbling block to them. The rejection of Yeshua by the people delayed its establishment until the second coming of Christ (Matt 25 :31). The parables of Matthew 13 describe the condition of earth during the inter-advent age, which is the time between the first and second comings of Christ, and in which we are present now.

b. Yeshua. Like John the Baptist, Yeshua also preached the necessity of repentance before the messianic kingdom could be established.

c. The twelve disciples. This “Great Commission” was limited to going to Jewish people only. Not even Samaritans (mixed race of Jews and Gentiles who intermarried  after the Assyrian conquest of Israel in 722 B.C.) were included , because the Jews had to prepare spiritually for the coming messianic, earthly kingdom first. After their rejection of the King, the commission given to the same group was to go to the Gentiles (28:18-19). 

d. The seventy. The fact that seventy people could be sent out shows that Yeshua must have had a large following. Some manuscripts have 72. Only Luke records this mission. 

VI. Jews waiting for the Kingdom to come. 

1. Yeshua encouraged the Jews to pray for the “kingdom to come.” Matthew 6:9-10. 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 “Thy kingdom come, Thy will be done in earth, as it is in heaven.” 

2. Disciples at the ascension of Yeshua to heaven. Acts 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel. 

3. Yeshua told the Jews were to pray for the Kingdom to come, where earth will have the Holiness of heaven present throughout it. 

4. At the time that Yeshua ascended to heaven, the Disciples asked if the Kingdom would come. Their answer was that its coming is unrevealed (Matt 24:36,42), but will eventually come (Romans 11:26). In the meantime, the gospel of the death, burial, and resurrection of Christ must be preached throughout the whole world. (1 Cor 15:1-8).



The Theocratic Program Offered At The First Advent Of Christ – Part 2

I. The Theocratic Program Offered At The First Advent Of Christ – Part 2.

II. Four Aspects To Part 2 (A-D).

A. The Theocratic Offer In Relation To The Old Testament Prophecies. 

The authenticity of the kingdom offer was substantiated by an appeal to the Old Testament promise. On numerous occasions the Lord explains a course of action, about which question had been raised, by appealing to Old Testament Messianic promises to show that He fulfilled that which Messiah would do at His coming. His right to possess the temple of God and cleanse it is justified by an appeal to a Psalm that was recognized as Messianic (John 2:17 with Ps. 69). His first public appearance in the synagogue brings forth a statement of Messiah’s work (Luke 4:18-19 with Isa. 61:1). The question as to whether He has been preceded by the promised Herald is established from the Messianic Scriptures (Luke 7:27 with Mal. 3:1). The question as to whether He is qualified to be the Messiah, personally, brings forth an exposition of the Messianic promise (Luke 20:41-44). The final cleansing of the temple is justified again by an appeal to the Messianic promise (Matt. 21:13 with Isa. 56:7). In the resurrection ministry Christ clearly established the relationship between the Old Testament prophets and Himself (Luke 24:25-27). Such citations are sufficient to show that Christ constantly appealed to the theocratic kingdom promises to explain His course of action.   

B. The Relation Of Christ To The Offer.

The kingdom was offered in the person of the king. The Lord’s statement is: “behold, the kingdom of God is within your midst” (Luke 17:21). The Lord is not asserting that His kingdom was to be a spiritual kingdom in the hearts of men. Such is contrary to the entire tenor of the Word of God. He is asserting that the kingdom to which they were looking was already “at hand” in the person of the king. The rightful king was present and all that was required was repentance on the part of the nation and a reception of Christ as the theocratic Messiah.  

C. The Contingency Of The Offer.

 1. The offer of the kingdom was a contingent offer. God knew full-well the response of the nation Israel to the offer of the kingdom, yet the establishment of the theocratic kingdom depended upon the repentance of the nation, the recognition of John the Baptist as the promised forerunner, and the reception of Jesus Christ as the theocratic king. More than one expositor has stumbled over the ultimatum of Christ, “I was not sent but unto the lost sheep of the house of Israel.” The only adequate explanation is to see, what our Lord understood clearly, the contingent nature of His message of the Kingdom. To put the matter in a word: the immediate and complete establishment of His Kingdom depended upon the attitude of the nation of Israel, to whom pertained the divine promises and covenants.

2. That our Lord clearly understood the contingent nature of His Kingdom message is plain from His evaluation of John the Baptist and his meteoric career. Every intelligent Jew knew that the final word of the final Old Testament prophet predicted the appearance of Elijah as the precursor to the establishment of the Kingdom. And Jesus declares, in Matthew 11, concerning John, “If you are willing to receive him, this is Elijah, that is to come.” Still later, when historical events have demonstrated the certainty of His rejection and death at the hands of the Jewish nation, our Lord again refers to John, but now the die is cast, “Elijah does first come and restore all thing,” He assures the disciples; but He adds, “I say unto you that Elijah is come already, and they knew him not.” [The sequence of thought is as follows: (1) Elijah is coming as the restorer (Mal 4:5; (2) he came, unrecognizable in the person of John the Baptist, and was killed; (3) Christ (the Son of Man) faces a like fate. The disciples seem to grasp only the first two points.]

3. I do not hesitate to say that you have here the key to one of the most puzzling problems of New Testament eschatology in relation to the Kingdom: The immediate establishment of the Mediatorial Kingdom on earth was contingent upon the attitude of Israel. Throughout both Testaments the blessings of the theocratic kingdom were made to depend upon the repentance of the individual and the reception of a new heart from the Messiah. Even in the theocratic administration of the Old Testament the unbeliever and the defiled were cut off from participation with the believing and prepared people. This is clearly presented by Peter in Acts when He calls upon the nation to repent (Acts 2:38; 3:19).   

D. The Bona Fide Offer.

 1. This offer of the kingdom was, nevertheless, a bona fide offer. It would be a mockery for God to present the theocratic kingdom if it were not a genuine offer. This Kingdom was offered to the nation in good faith, i.e. it would have been bestowed provided the nation had repented. The foreknown result made no difference in the tender of it, so far as the free agency of the nation is concerned; that result flowed from a voluntary choice. The national unbelief did not change God’s faithfulness, Rom. 3:3. It would be derogatory to the mission of Christ to take any other view of it, and the sincerity and desire of Jesus that the nation might accept, is witnessed in His tears over Jerusalem, in His address to it, in His unceasing labors, in sending out the twelve and the seventy, and in His works of mercy and love. It follows, then, that the Jews had the privilege accorded to them of accepting the Kingdom, and if the condition annexed to it had been complied with, then the Kingdom of David (2 Sam 7:8-16) would have been most gloriously reestablished under the the Messiah.  

 2. There are many who argue that the bona fide offer of a kingdom at the first advent minimizes the cross and leaves no place for the accomplishment of the redemptive program of God. In reply to this contention it may be said that the offer and the rejection of the theocratic kingdom was the design of God by which His eternal purpose was actually accomplished. That which accomplished the divine purpose of salvation through Christ’s death was the rejection of a kingdom offered to Israel.

 3. The question, “How, then, would the atonement have been made by the shedding of blood?” has nothing whatever to do with the sincerity of this offer, for “the manifold wisdom of God” would have been equal to the emergency, either by antedating to some other period, or by providing for it previously; or in some other, to us unknown, way. As it was, God’s purposes, “His determinate counsel,” are shaped by what was a foreseen voluntary choice of the nation. God’s mercy was willing to bestow, but the nation’s depravity prevented the gift. That the Kingdom would have been established had the nation believed, is evident from Deut., chap. 32; 2 Chron. 7:12-22; Isa. 48:18; Ps. 81:8-16, etc.

4. Paul’s argument in Romans proceeds on the supposition that the nation had the power of choice, that it willfully chose the evil, and that God in mercy overruled its fall for the salvation of the Gentiles. They stumbled and fell, not through necessity, and not because God’s Purpose required it, but solely through their own unbelief; and God’s plan, as the Omniscient, embraced the same as a foreknown result, and made provision accordingly.

 5. The principle that God makes a genuine offer, even though it is foreknown that it will not be accepted, is recognized in Scripture.   This first offer of the kingdom had been typified by the events at Kadesh-Barnea. There, this same nation, which had already tasted the discomforts of the desert, were given an opportunity to immediately enter their promised land. Thus, left to choose, they failed to enter, and returned to forty years more of wilderness wandering and added judgments. They might have entered the land in blessing; God knew they would not. Still, it was through their own choice that the blessing was postponed. Later they were brought again to the land after their judgments and afflictions in the wilderness. This time, however, it was without reference to their own choice.   

 6. There are some who hold that the offer could not have been a genuine offer because the Old Testament predicted His sufferings first, then His glory to follow. It is contended that the order makes the death necessarily to come first, and therefore there could have been no genuine offer of the kingdom. It is sufficient to point out that the prophets saw the events in the light of the rejection, in the actual order in which it took place, not in its contingent order. This order does not violate the genuineness of the offer, but does show that the rejection of the offer was the appointed means of accomplishing God’s desired end. 

7. Some contend that neither, the Lord nor John, ever offered Israel an earthly kingdom, but only a spiritual kingdom. Such a view entirely fails to comprehend the nature of “the kingdom” preached by John, the Lord, and His disciples. The fact has been shown that they preached the same kingdom that the Old Testament promised, and Israel expected without change of concept whatsoever  

The Theocratic Program Offered At The First Advent Of Christ (Part I)

I. The Theocratic Program Offered At the First Advent Of Christ – Part I

II. Overview.

There are different views currently held as to the kingdom that was announced at the first advent of Christ. The liberal view is that Jesus adopted the social and political aspirations of the people of His day and announced a kingdom in close conformity to that expected by Israel on the basis of the Old Testament prophecies. However, during the course of His life it became apparent that Israel would not receive His offered kingdom and therefore He abandoned that expectation because of the opposition and subsequent discouragement. The spiritualized view is that Jesus adopted the spiritual elements of the Old Testament prophets, abandoning all the political and national aspects, and offered a spiritual kingdom to all who would believe. The literal view, supported by the study of the New Testament, is that the kingdom announced and offered by the Lord Jesus was the same theocratic kingdom foretold through the Old Testament prophets (2 Samuel 7:8-16).

III. The Old Testament Theocracy Was Offered.

 A. Preview.

1. The kingdom offered to Israel was the same theocracy anticipated in the Old Testament, but for all His repeated mention of the Kingdom of God, Jesus never once paused to define it. Nor did any hearer ever interrupt him to ask, “Master, what do  these words, ‘Kingdom of God’, which you use so often, mean?” On the contrary, Jesus used the term as if assured it would be understood, and indeed it was. The Kingdom of God lay within the vocabulary of every Jew. It was something they understood and longed for desperately. 

2. The New Testament begins the announcement of the kingdom in terms expressive of its being previously well known. The preaching of the kingdom, its simple announcement, without the least attempt to explain its meaning or nature, the very language in which it was conveyed to the Jews, all presupposed that it was a subject familiar to all. John the Baptist, Jesus, and the Seventy, all proclaimed the kingdom in a way, without definition or explanation, that indicated that their hearers were acquainted with its meaning. 

3. In the works and teaching of Christ may be found every aspect of the prophetic Kingdom. It is basically spiritual; so much so that “Except a man be born anew” he cannot even see the Kingdom of God. Its ethical aspect is fully set forth in the Sermon on the Mount. The correction of social evils appears in Christ’s forecast of the establishment of His Kingdom when all such evils shall be sternly gathered out by supernatural agency. The ecclesiastical nature of His Kingdom is recognized when He whips the money-changers out of the temple. Why not simply ignore the temple if, as some say, that God is done with Israel and the theocratic idea? On the contrary, He lays claim to the Jewish temple, and quotes a prophecy of the Kingdom in defense of His action, “My house shall be called a house of prayer for all nations.” Even the political aspect of the prophetic kingdom is assigned an important place in Matthew 25, which presents Christ’s own description of Himself sitting upon a throne of glory judging between living nations on earth. As to the physical aspects of His kingdom, read the New Testament record of blind men that saw, lame that walked, deaf that heard, lepers that were cleansed; read the record of multitudes fed by supernatural power; read the records of deliverance from the hazards of wind and storm and violence. 

4. The kingdom (2 Sam 7:8-16) will be a literal, earthly kingdom, with Godly righteousness ruling over it. 

B. The recognition of the Messiah. 

1. Christ at His birth was recognized as Messiah. The angelic messenger, announcing His birth to Mary, made it clear concerning the work of Mary’s Son: ”  And, behold, thou shalt conceive in thy womb, and bring forth a son, and shall call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob (Israel) forever; and of his kingdom there shall be no end [Luke 1:31-33].”   

2. The hymn of thanksgiving voiced by Mary (Luke 1:46-55) makes it also clear that Mary so understood the angelic announcement. Elizabeth spoke prophetically of the advent of “my Lord” before His birth (Luke 1:43) as moved by the Holy Spirit (Luke 1:41). To Simeon, who was “waiting for the consolation of Israel” (Luke 2:25), the fact was revealed, and the Person of Christ was clearly discerned, as we observe from his prophecy (Luke 2:29-35). Anna, the prophetess, who “looked for redemption in Jerusalem” (Luke 2:38), saw the fulfillment of her hopes in the Messiah who had appeared. The wise men came looking for the one “that is born King of the Jews” (Matt. 2:2) and were given divine attestation that they had found the One in whom their hopes could be realized. Matthew, “writing to present Jesus as the Messiah to Israel,” begins his record with the genealogy which traces the lineage, not, as might have been expected, to Abraham alone, in whose lineage He might come to redeem, but to David, in whose lineage He might come to reign. All the events associated with His birth attest His Messiahship. 

C. The Messiah announced by His herald. 

Christ is preceded by the forerunner who announces the approach of the kingdom. The ministry of John the Baptist, according to the Lord’s own words (Matt. 11:13-14; 17:10-13), was that ministry anticipated by Malachi (4:5-6) in which one would announce the arrival of the King of Israel. John’s spoken word is significant: “Repent, for the kingdom of heaven is at hand” (Matt. 3:2). Without defining the concept of the kingdom in his mind, he simply announces the imminence of that theocracy. The baptism administered by John was the ritual of cleansing through the application of water, dependent upon the confession of sins, in anticipation of the coming of the Messiah, administered by one born in the priestly line. It was a confession of sinfulness, of need, and of anticipation of One coming who, according to the Old Testament expectation, would fully meet that need. It identified those who were, like John, anticipating the Messiah. 

D. The theocracy announced by Christ. 

Jesus Christ, both in His own ministry and in that ministry committed to the disciples, announced the fact that the theocratic kingdom was at hand. After the termination of the ministry of the Herald (Matt. 4:12), the Lord began his public ministry with the announcement: “Repent: for the kingdom of heaven is at hand” (Matt. 4:17). In sending out the twelve, Jesus commissioned them to preach, saying, “The kingdom of heaven is at hand” (Matt. 10:7). The seventy are sent forth and the command is given: “say unto them, The kingdom of God is come nigh unto you.” (Luke 10:9, 11). To these messengers the word is spoken: Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them [Luke 10:23-24]. 371 By the term “at hand” the announcement is being made that the kingdom is to be expected imminently. It is not a guarantee that the kingdom will be instituted immediately, but rather that all impending events have been removed so that it is now imminent.

E. The theocratic message limited to Israel. 

The kingdom that was announced was announced “only to Israel.” These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter not: But go rather to the lost sheep of the house of Israel. And as you go, preach, saying, The kingdom of heaven is at hand [Matt 10:5-7]. I am not sent but unto the lost sheep of the house of Israel [Matt. 15:24]. It is for this reason that Paul could say that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promise made unto the fathers” (Rom. 15:8). There could be no universal blessings of the Abrahamic covenant applied to the Gentiles until Israel had experienced the realization of the theocratic kingdom, in which kingdom and in whose King the nations would be blessed.

F. The theocratic message confirmed. 

1. The authenticity of the kingdom offer was substantiated by signs and miracles. When John the Baptist asked Christ, “Art thou he that should come, or do we look for another?” (Matt. 11:3), doubtless because John felt the Messiah could not be received if the forerunner had been rejected, the Lord replied:

“Go and shew John again those things which you do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me [Matt. 11:4-6].” (It was the witness of these such miracles that would go with the disciples as they traveled and witnessed to pagans: “I saw Him restore sight to the blind;” I saw Him cleanse lepers;” “I saw Him restore hearing to the deaf:” “I saw Him raise the dead;” “I saw Him preaching to all, even the poor;” 

2. The signs given by Christ were evidences of the power that would reside in the theocratic king and manifestations of the blessings that would exist in the kingdom. 

[The miracles of Christ] are so related to the kingdom that they cannot be separated from it without mutual defacement. Thus it is represented by Jesus Himself (Matt. 12:28), “But if I cast out devils by the Spirit of God, then the kingdom of God is come unto (or as some, upon) you”. Here we have:

a. The relationship existing between the kingdom and miracles; that without the latter the former cannot be revealed. b. That miracles are a manifestation of possessed power, which Jesus will exert when He establishes His kingdom. c. That the miraculous casting out of devils, or Satan, is an event connected with the kingdom, and its accomplishment through Jesus is thus verified as predicted, e.g., Rev. 20:1- 6. 4. That the miraculous casting out of devils by Jesus is a premonition, anticipating, foreshowing, or foreshadowing, like the transfiguration, of the kingdom itself. The miracles then are assurances vouchsafed that the kingdom will come as it is predicted. The miracles of Jesus are so varied and significant in the light of the kingdom that it can be readily perceived how they give us the needed confidence in its several requirements and aspects. The resurrection of dead ones is connected with the kingdom; that the keys of death hang at Christ’s girdle is shown in the miracles of [raising the dead].

3. Sickness and death are banished from the inheritors of the kingdom; the numerous miracles of healing various sicknesses and of restoring the dying, establish the power existing that can perform it. The utmost perfection of body is to be enjoyed in the kingdom; this is foreshadowed by the removal of blindness, lameness, deafness, and dumbness. Hunger, thirst, famine, etc., give place to plenty in the kingdom; the miracles of feeding thousands attest to the predicted power that will accomplish it. The natural world is to be completely under the Messiah’s control in that kingdom; the miracles of the draught of fish, the tempest stilled, the ship at its destination, the walking on the sea, the fish bringing the tribute money, the barren fig tree destroyed, and the much-ridiculed one of water changed into wine, indicate that He who sets up this kingdom has indeed power over nature. The spiritual, unseen, invisible world is to be, as foretold, in contact and communication with this kingdom; and this Jesus verifies by the miracles of the transfiguration, the demoniac cured, the legion of devils cast out, passing unseen through the multitude, and by those of His own death, resurrection and ascension. Indeed there is scarcely a feature of this kingdom foretold which is to be formed by the special work of the Divine, that is not also confirmed to us by some glimpses of the Power that shall bring them forth. The kingdom is designed to impart the most extraordinary blessings to renewed man and nature, but all this is to be done through One who, it is said, shall exert supernatural power to perform it. It is reasonable therefore to expect that as part of the developing of the plan itself, that when He first comes, through whom man and nature are to be regenerated, a manifestation of power, more abundant and superior to everything preceding, over man and nature should be exhibited, to confirm our faith in Him and His kingdom. In the eye witness account of Jesus stilling the storm (Mark 8:23-27); the disciples affirmed that Jesus had power over all of creation. The incident does not teach that we will all “enter a storm, be in a storm, or be leaving a storm.” Neither do the miracles of Christ teach that we will all lose our sight, or hearing, or become leprous, etc. The power of Christ, “over all,” is the key to these related Scriptures. 

4. Every miracle which the Lord performed, then, may be understood to be not only a demonstration of the theocratic power of the Messiah, but also that which depicts the conditions which will exist in the theocratic kingdom when it is established.   

The Kingdom Program In The New Testament

I. The Kingdom Program In The New Testament.

II. Introduction.

A. It is a well established fact that the Jews at the time of Christ were anticipating a literal fulfillment of the Old Testament theocratic kingdom promises. 

B. It has been universally admitted by writers of prominence (e.g. Neander, Hagenbach, Schaff, Kurtz, etc.) whatever their respective views concerning the Kingdom itself, that the Jews, including the pious, held to a personal coming of the Messiah, the literal restoration of the Davidic throne and kingdom, the personal reign of Messiah on David’s throne, the resultant exaltation of Jerusalem and the Jewish nation, and the fulfilment of the Millennial descriptions of that reign. It is also acknowledged that the utterances of Luke 1:71; Acts 1:6; Luke 2:26, 30, etc., include the above belief, and that down, at least to the day of Pentecost, the Jews, the disciples, and even the apostles held to such a view. 

C. Such highly regarded theologians, as shown in the above paragraph, regarded the prophecies and covenanted promises as literal (i.e. in their naked grammatical sense); and, believing in the fulfilment, looked for such a restoration of the Davidic Kingdom under the Messiah, with an increased power and glory befitting the majesty of the predicted King; and also that the pious of former ages would be raised up from the dead to enjoy the same. 

D. The Kingdom is an unconditional promise between God and Abraham, and his descendants, as is shown below.

E. Kingdom Particulars. 

1. Genesis 12:1-3. See “I will make you a great nation.” The covenant made with Abraham.

a. Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. “And I will make of you a great nation,” and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”

b. This passage shows a literal land that God has promised, with an unconditional promise, to Israel, and only to promise.

2. Genesis 15:18-21. A land promise made with Abraham.

a. 18 On that day the LORD made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, 19 the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites and the Jebusites.”

b. The boundaries of the Promised Land are now given for the first time. This promise has not yet been fulfilled, but will be when Christ returns.

3. Genesis 17:8. The millennial fulfillment of the Abrahamic covenant. 

a. And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God.”

b. The promise is for an “everlasting possession,” and awaits the establishment of the millennial kingdom.

4. Genesis 26:1-4. The covenant repeated to Isaac.

a. 1 Now there was a famine in the land, besides the previous famine that had occurred in the days of Abraham. So Isaac went to Gerar, to Abimelech king of the Philistines. 2 And the LORD appeared to him and said, “Do not go down to Egypt; stay in the land of which I shall tell you. 3 Live for a time in this land and I will be with you and bless you, for to you and to your descendants I will give all these lands, and I will establish the oath which I swore to your father Abraham. 4 I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed, 

b. The covenant that God had made to Abraham has now been made with Isaac, the son of Abraham.

5. Genesis 28:10-15. The covenant repeated to Jacob.

a. 10 Then Jacob departed from Beersheba and went toward Haran. 11 He came to a certain place and spent the night there, because the sun had set; and he took one of the stones of the place and put it under his head, and lay down in that place. 12 He had a dream, and behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it. 13 And behold, the LORD  stood above it and said, “I am the LORD, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. 14 “Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. 15 “Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” 

6. Genesis 49: 10.The blood line of Abraham, Isaac, and Jacob.

a. “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples.

b. The Messianic line will go through the tribe of Judah.

7. Joshua 21:43. The promised land received.

a. So the LORD gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it.

b. God kept His promises to give Israel the land of Canaan. It is true that the Israelites had not yet fully conquered it, but God said that they would do so gradually, per Deu 7:22. “The LORD your God will clear away these nations before you little by little; you will not be able to put an end to them quickly, for the wild beasts would grow too numerous for you.” The promise of Gen 15:18-20, involving a larger territory will be fulfilled in the millennial kingdom age.

8. 1 Kings 4:21. The reign of Solomon over the promised land.

a. “Now Solomon was ruling over all the kingdoms from the Euphrates River to the land of the Philistines and to the border of Egypt; they brought tribute and served Solomon all the days of his life.”

b. Solomon reigned over almost all of the territory that was promised to Abraham. 

9. God’s Covenant with David (NASB note) 2 Samuel 7:8-17. 

a. 8 Now therefore, thus you shall say to My servant David, ‘Thus says the Lord of hosts, “I took you from the pasture, from following the sheep, to be ruler over My people Israel. 9 I have been with you wherever you have gone and have cut off all your enemies from before you; and I will make you a great name, like the names of the great men who are on the earth. 10 I will also appoint a place for My people Israel and will plant them, that they may live in their own place and not be disturbed again, nor will the wicked afflict them any more as formerly, 11 even from the day that I commanded judges to be over My people Israel; and I will give you rest from all your enemies. The Lord also declares to you that the Lord will make a house for you. 12 When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, 15 but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom shall endure before Me forever; your throne shall be established forever.”’” 17 In accordance with all these words and all this vision, so Nathan spoke to David.

b. The kingdom that is identified in this passage, and above, is shown as being a literal and earthly kingdom, which was promised by God to the descendants of Abraham. 

F. The kingdom offered to Israel, by the coming “King.”

1. Qualifications for the King. Deu 17:15. 

a. you shall surely set a king over you whom the LORD your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. 

b. The King must be One of God’s own choosing.

2. The kingdom as was offered, was offered only to Jews, but not described; is not a Christian formula for salvation.  Jews had been taught about the Kingdom.

a. Matt 3:2. Offered by John the Baptist. “Repent, for the kingdom of heaven is at hand.” 

b. Matt 4:17. Offered by Jesus. From that time Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” 

c. Matt 10:7. Disciples told by Jesus to offer the kingdom. “And as you go, preach, saying, ‘The kingdom of heaven is at hand.’

d. Luke 10:10. The 70 disciples told by Jesus to offer the kingdom. “and heal those in it who are sick, and say to them, ‘The kingdom of God has come near to you.”

e. Luke 17:20-21. Jesus responds to Pharisees about the timing of the Kingdom. 20. Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; 21. nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” [The necessary requirements of the kingdom were present, and needed only to be recognized. It can not mean “within you,” (as KJV translates), for the kingdom was completely unconnected with the Pharisees to whom Jesus was speaking (vs 20). 

g. Matt 6:10. Jesus told the Jews to pray for the kingdom to come. “Your kingdom come. Your will be done, On earth as it is in heaven.”

f. Acts 1:6-7. [The disciples did not believe that “the kingdom had come,” at the time of the ascension to heaven by Jesus, and confirmed by Jesus] 6. So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” 7. But He said to them, “It is not for you to know periods of time or appointed times which the Father has set by His own authority; 

III. When Will The Kingdom Come?

A. Matthew 24:29-30. 29 “But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. 30 And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. [The Kingdom will come at the end of the tribulation when Jesus returns to earth from heaven].

B. Revelation 19:11-16. 11 And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. 12 His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. 13 He is clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. 15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. 16 And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.” (The kingdom will come at the end of the campaign of Armageddon, when Jesus returns from heaven to earth, with the armies of heaven [Old Testament and New Testament saints, and angels] as the King of the kingdom.

C. Zechariah 14:1-5. 8. 1 Behold, a day is coming for the Lord when the spoil taken from you will be divided among you. 2 For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. 3 Then the Lord will go forth and fight against those nations, as when He fights on a day of battle. 4 In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south. 5 You will flee by the valley of My mountains, for the valley of the mountains will reach to Azel; yes, you will flee just as you fled before the earthquake in the days of Uzziah king of Judah. Then the Lord, my God, will come, and all the holy ones with Him! 9. And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one. 11 and there will no longer be a curse. (The kingdom will at the end of the tribulation, at the end of the campaign of Armageddon, when Jesus and His holy ones (Angels and saints of the OT and NT). The effects of the curse of Genesis 3:14-19 will be no more. It will be the only time of “peace on earth, and good will to men” (Luke 2:14-16).

D. Rom 11:19. Gentiles will be grafted into the kingdom blessings of Israel.19 You will say then, “Branches were broken off so that I might be grafted in.”

E. Rom 11:28-29; 32 . The unconditional promise of Gen 12:1-3 fulfilled. Because the promises made to the patriarchs are irrevocable, Israel must be restored. “all…all.” i.e., Jews and Gentiles alike. “28 From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers; 29 for the gifts and the calling of God are irrevocable. 32. For God has shut up all in disobedience so that He may show mercy to all.”


Kingdom Concept In The Old Testament – Part 4 – Under The Prophets

I. Kingdom Concept In The Old Testament – Part 4 – The Theocratic Kingdom Under The Prophets

A. With the decline of the nation under the kings who succeeded Solomon, the last divinely appointed ruler, we find the rise in importance in the prophetic office. The prophets were the divinely appointed spokesmen for God, who relayed God’s message to the kings, who sometimes obeyed, but with greater frequency did not. King and priest were to yield to the authority of the Prophet, simply because the latter directly revealed the will of the Supreme King. 

B. The prophet Ezekiel traces the departure of the Shekinah Glory, which, in the Old Testament, was a symbol of the presence of God. With the departure of the Shekinah Glory from the temple (Ezek. 8:4; 9:3; 10:4; 10:18; 11:22, 23), God marks the close of the theocratic kingdom in Israel’s past history and the nation and the kings that were to have manifested that kingdom were scattered out of their land. The “times of the Gentiles” began, in which Israel is set aside until Messiah should come. The future theocratic kingdom now becomes the major theme of the prophets’ message. That line of revelation, which began as a small stream, now becomes a great river, flooding the Word with knowledge concerning the kingdom to be established in its final form. It is referred to by nearly every Old Testament prophet: Isaiah 2:1-4; Jeremiah 23:1-8; Ezekiel 20:33-42; Daniel 2:31-45; Hosea 3:4-5; Joel 2:28-32; Amos 9:9-15; Obadiah 1:15-21; Micah 4:1-5:5; Zephaniah 3:8-20; Haggai 2:1-9; Zechariah 2:1-13; Malachi 3:1-5. In addition, it is referred to frequently in the Psalms (e.g., 2:1-12). While these and other prophecies will be studied in detail later to develop the full doctrine of the kingdom, certain facts concerning the prophetic anticipation of the theocratic kingdom may be observed here. The kingdom is: 

1. To be theocratic. The King will be “Emmanuel…God with us,” for He is by human birth a rightful heir to David’s throne and born of a virgin in Bethlehem: Isaiah 7:14; Matthew 1:22-23; Isaiah 11:1-5; Jeremiah 23:5; Ezekiel 34:23; 37:24; Hosea 3:4-5; Micah 5:2. 

2. To be heavenly in character: Isaiah 2:4. 11:4-5; Jeremiah 33:14- 17; Hosea 2:18. 

3. To be in Jerusalem and worldwide. 

a. First, Emmanuel’s kingdom will be in the earth: Psalm 2:8; Isaiah 11:9, 42:4; Jeremiah 23:5; Zechariah 14:9. 

b. Second, Emmanuel’s kingdom will be centered at Jerusalem: Isaiah 2:1-3; 62:1-7; Zechariah 8:20-23. 

c. Third, Emmanuel’s kingdom will be over regathered and converted Israel: Deuteronomy 30:3-6 Isaiah 11:11-12;; Jeremiah 23:6-8; Ezekiel 37:21-25; Micah 4:6-8. 

d. Fourth, Emmanuel’s kingdom shall extend to the nations in earth: Psalm 72:11, 17; Isaiah 55:5; Daniel 7:13-14; Micah 4:2; Zechariah 8:22. … 

4. To be established by the returning king: Deuteronomy 30:3; Psalm 50:3- 5; Zechariah 2:10-13; Malachi 3:1-4. 

5. To be spiritual. The kingdom is not incorporeal or separate from that which is material, but still it is spiritual in that the will of God will be directly effective in all matters of government and conduct. The joy and blessedness of fellowship with God will be experienced by all. The universal, temporal kingdom will be conducted in perfect righteousness and true holiness. The kingdom of God will again be “in the midst” (Luke 17:21) in the person of the Messiah King and He will rule in the grace and power of the sevenfold Spirit (Isa. 11:2-5).

C. In summary, the prophetic anticipation of the theocratic kingdom as follows: 

1. First, as to its literality, the future kingdom will not be merely an ideal kingdom. It will be as literal as the historical kingdom of Israel. All prophecy from first to last, asserts and implies such literality; in such details as location, nature, ruler, citizens, and the nations involved; in the fact that it will destroy and supplant literal kingdoms; in its direct connection as a restoration and continuation of the historical and Davidic kingdom. 

2. Second, the time of its establishment often seems near to hand; it will come “in a little while”. Yet other statements indicate that it is far in the future after “many days” and in the “latter days.”

3.Third, the Ruler of this future kingdom will be both human and divine. He is called “a Man”, “a Son of Man”, the Son of God, a Shoot of the stock of Jesse, a Righteous Branch of David, God, the Lord Yahweh, Wonderful-Counselor, the Mighty God, the Father of Eternity, the Prince of Peace.

4. Fourth, the kingdom set forth in Old Testament prophecy is monarchial in form. The ruler sits upon a “throne” and the government is “upon His shoulder”. He receives his authority and holds it by divine grant. All the functions of government are centered in His Person. Isaiah sees Him and names Him as “Judge”, “Lawgiver”, and “King.”

5.Fifth, in its external organization, the prophets picture the Kingdom with the Mediator-King at its head; associated with Him are “princes”; the “saints” possess the Kingdom; the nation of Israel is given the place of priority; and the subjects include all tribes and nations.

6. Sixth, as to the nature of this Kingdom and its effect in the world the prophets all agree that its complete establishment will bring about such a sweeping change in every department of human life that the result is spoken of as “a new heaven and a new earth.”

D. The Old Testament prophets describe the Mediatorial Kingdom as first of all, a spiritual affair. It brings forgiveness of sin, spiritual cleansing, the provision of divine righteousness, a new heart and a new spirit, a direct knowledge of God, inward harmony with the laws of God, the outpouring of the Spirit upon all flesh, and the restoration of joy to human life [Jer. 31:34; Ezek. 36:24-28; Zech. 8:20-23; Jer. 31:33; Joel 2:28; Isa. 35:10]. 

E. The Kingdom will also be ethical in its effects, “a proper estimate of moral values.” An adjustment of moral inequalities will sweep through every department of human relations [Isa. 32:5; 40:4; Jer. 31:28-30]. 

F. The establishment of this Kingdom will also introduce great social and economic changes; war will be eliminated; arts and sciences will be turned to economic uses; worldwide peace is ushered in; social justice for all [Zech. 9:10; Isa. 2:4; 9:7; 42:3; 65:21-22; Ps. 72:1-4; 12-14; Zeph. 3:9]. 

G. The more completely physical aspects of life will also feel the effects of this Mediatorial Kingdom. Disease will be abolished. Long life will be restored; death will be experienced only by those incorrigible and sturdy individualists who rebel against the laws of the Kingdom. The ordinary hazards of physical life will be under supernatural control. The earth shall be under the direct control of the One whose voice even the winds and the waves obey; geological changes; climatic changes; a great increase in the fertility and productivity of the soil [Isa. 32:14; 35:5-6; 65:20-22; Zech. 14:3-4; Amos 9:13; Isa. 11:6-9; 32:15-16]. 

H. In what may be called the political sphere, a central authority is set up for the settlements of international disputes: “Out of Zion shall go forth the Law, and the Word of Yahweh from Jerusalem” [Isa. 2:4; 32:18; Amos 9:14-15; Ezek. 37:1 ff.; Isa. 60:1-4]. 

I. The Mediatorial Kingdom will also have an ecclesiastical aspect. The supreme Ruler combines in His Person the offices of both King and Priest. Church and State become one in aim and action [Ps. 110:1-7; Ezek. 37:26-28; 43:1-7; Isa. 61:6; 66:23; Zech. 14:16-19]. 

J. Such is the nature of the Kingdom as presented in Old Testament prophecy. And I would like to suggest just here that it satisfies and reconciles all legitimate viewpoints. The Kingdom is spiritual, ethical, social, economic, physical, political and ecclesiastical. To single out any one of these aspects, and deny the others, is to narrow the breadth of the prophetic vision. 

K. It thereby becomes quite evident that the departure of the presence of the Lord from Israel, and the captivity and dispersion of the theocratic nation, did not nullify the expectation of the establishment of the theocratic kingdom. 

L. The Prophets, with one voice, describe this one Kingdom, thus restored, in terms expressive of the most glorious additions. They predict, from the Psalmist down to Malachi, a restoration of the identical overthrown Kingdom, linked with the most astounding events which shall produce a blessedness and glory unexampled in the history of the world.…Since the overthrow of the Theocratic Davidic Kingdom, these predicted events have not taken place as delineated, and therefore, the predicted, covenanted Kingdom has not yet appeared. It is the same Kingdom overthrown that receives those additions, and not another Kingdom that obtains them; so, no professed Kingdom, however loudly proclaimed and learnedly presented, should, lacking these, be accepted by us. Those additions are so great in their nature, so striking in their characteristics, so manifesting the interference of the Supernatural, that no one can possibly mistake when this Kingdom is restored. After the downfall of the Davidic Kingdom (2 Samuel 7:8-16), the Prophets predict this Kingdom as future.   

II. The following Kingdom Program teachings will be discussed, as follows.

A. The Kingdom Program In The New Testament.

B. The Kingdom Program In The Present Age.

Kingdom Concept In The Old Testament – Part 3 – Under The Judges And Kings

I. Kingdom Concept In The Old Testament – Part 3 – The Theocratic Kingdom Under The Judges And Kings .

A. Under The Judges.

1. When Israel accepted the lordship of Yahweh, God (Yahweh) moved to a new administration of the theocratic kingdom, an administration through the judges (Judg. 2:16, 18; Acts 13:20). The statement of Gideon is clear: “Then the men of Israel said unto Gideon, Rule over us, both you, and your son, and your sons’ son also: for you have delivered us from the hand of Midian, and Gideon said unto them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you [Judg. 8:22-23].” 

2. Gideon refused the place of absolute authority, for such was to belong to God. The experience of Samuel with the Lord (1 Sam. 3:1-18) reveals that God was actively administering the affairs in Israel through this human agency. The acceptance of Samuel by Israel (1 Sam. 3:19-4:1) is the recognition by the people that Samuel is the divinely appointed representative of the theocracy. Such administration continued until the close of Samuel’s life, when: “all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, behold, you are old, and your sons do not walk in your ways: now make us a king to judge us like all the nations” [1 Sam. 8:4-5].”  

3. The spiritual declension of Israel is noted in the closing history of the period of the judges. “Every man did that which was right in his own eyes” (Judg. 21:25). This spiritual condition brought about the rejection of the form of the theocracy under which God had operated and brought about the request for the king like all the nations. God revealed to Samuel that such an action constituted a rejection of the theocracy, for “they have not rejected you, but they have rejected me, that I should  reign over them” (1 Sam. 8:7). God, therefore, passed to a new administration of the theocratic kingdom, “the administration through the kings who ruled over Israel.”

B. Under The Kings. 

1. The monarchial form of government was God’s ideal for the theocratic kingdom. Such a king had been promised to Abraham (Gen. 17:5-7) and to Jacob (Gen. 35:11). The authority of the kingdom was to reside in a king eventually (Gen. 49; Num. 24:17). At the induction of Saul into the kingly office the appointment was seen to be a divine appointment, for Samuel announced, “behold, the Lord has set a king over you” (1 Sam. 12:13). And yet Samuel reminds Israel that they had sinned in repudiating the former form of the theocracy, saying, “you have this day rejected your God” (1 Sam. 10:19), and adding, “your wickedness is great, which you have done in the sight of the Lord, in asking you a king” (1 Sam. 12:17). “No deeper insult could scarcely be offered to God than such a request indicated. This is seen by considering the Being who condescended to be their Ruler, the blessing that He promised, and the design He had in view in becoming, in a direct manner, King over the nation. The only extenuation for such “wickedness,” as Samuel intimates, is found in their distressed circumstances, also brought upon them by unbelief.” 

2. The institution of this kingdom form of theocratic administration carries the theocratic kingdom a step further toward its ultimate completion. Concerning the king himself, his very kingship was of an entirely religious character and implied a unity of the heavenly and earthly rule over Israel through him, who as God’s substitute, sat “upon the throne of the kingdom of God over Israel” (I Ch. 17:14; 28:5; 29:23), who was “God’s anointed” (I Sam. 24:10).

3.  It is a mistake to visualize this theocracy over Israel as merely typical of the future theocracy.  The Theocratic ordering, or government, which for the time adopted these rites and observances, is never represented as a type. This is utterly opposed by covenant, and prophecy, and fact. The Theocracy did not foreshadow something else, but was itself the Kingdom of God in its initiatory form, a commencement of that rule of God’s as earthly King, which, if the Jews had rendered the obedience required, would have extended and widened itself until all nations had been brought under its influence and subjection. 

4. That this was a continuing part of the theocratic kingdom program is observed from the fact that perfect obedience on the part of the kings was demanded by God. According to Samuel’s statement, God pardons the nation on the conditions that it still, with the king included, acknowledges him as the continuous Supreme Monarch, and that the king chosen shall enforce the laws given by his Superior in authority. In this entire transaction God’s theocratic rule is preserved intact. The earthly king was under certain imposed restrictions, and was threatened, in case of disobedience, with the displeasure of, and punishment from, the still recognized Civil Head of the nation. This was felt and freely confessed by Saul (I Sam. 13:12, and 28:15), David (1 Sam. 6:20, and 7:23-26, etc.), Solomon (I Kings 3:8-9, and 6:12-14, also chap. 8, etc.), and others.  

5. Early in Saul’s reign it was announced that God had rejected him (1 Sam. 13:11-14). The authority was transferred to David (1 Sam. 16:1-13) and his reign was particularly associated with the development of the theocratic kingdom. This is noted in two areas. 

a. (1) God identified His kingdom with the Davidic kingdom. The Theocracy and Davidic kingdom, in virtue of a special and peculiar covenant relationship between the two, were regarded as one, and in the future so identical in destiny that they are inseparably linked together; this is evidenced by three things: (1) The Davidic throne and Kingdom is called the Lord’s. So, e.g. in I Chron. 28:5, it is “the throne of the Kingdom of the Lord over Israel”; in 2 Chron. 13:8, “the Kingdom of the Lord”; and in 2 Chron. 9:8, the King is placed by God “on His throne to be King for the Lord thy God.” (2) The King was expressly designated “the Lord’s Anointed” (1 Sam. 24:6, 2 Sam. 19:21, etc.). (3) The Prophets, after the establishment of the Davidic throne and kingdom, invariably identify the glorious Kingdom of God, the blessed Theocratic rule, as manifested through the same, e.g. Jeremiah chap. 33 and 36, Amos 9, etc. The reason for this lies in the firm and perpetual union. 

b. (2) God entered into an eternal, unconditional covenant with David (2 Sam. 7:16) in which God guaranteed that the Davidic kingdom should be the kingdom in which the theocratic kingdom should come to full realization as one from David’s line reigned forever. Suffice it to say that God has now developed the theocratic kingdom to the point where it has assumed the form of a monarchy over which a God appointed king reigned and Messiah will come to bring the program to completion in that form. The Davidic Kingdom is that which will follow Jacob’s trouble (Jeremiah 30:7, the coming days of Tribulation that will come upon all Israel (Jacob), and will be an earthly kingdom that has not yet come upon the earth). 

Kingdom Concept In The Old Testament – Part 2 – In Eden – Under Human Government – Under The Patriarchs

Kingdom Concept In The Old Testament – Part 2 – The Theocratic Kingdom In Eden – Under Human Government – Under The Patriarchs

A. In Eden.

1. A true theocracy was established at the time of creation, when God was recognized as sovereign and the sovereignty that belonged to God was delegated unto man, who was to rule over the earth in an exercise of mediate authority. In this theocracy Adam was seen to derive his authority from God and therefore, since he was called upon to be in submission, the rulership was God’s. Authority to rule in the theocracy must have belonged to Adam or else Christ in His reign could not be contrasted with Adam and the name “Last Adam” belong to Him (1 Cor. 15:22-24, 45). “Let them have dominion” (Gen. 1:26) established the theocratic relationship. The responsibility to “subdue” the earth was an exercise of theocratic authority. Submission to her husband was enjoined upon Eve in that Adam was the divinely appointed ruler in the theocracy.

2. The kingdom of God was actually realized in the Garden of Eden. There God ruled and reigned supreme, with all His subjects giving Him the proper obedience that is befitting a King. All the blessings that can flow from the kingdom of God on earth were there. Nevertheless, the highest ideal had not been reached. Eternal life depended upon the perfect obedience of man, and had this been forthcoming, the everlasting kingdom would have come into existence with all its glory. When sin entered, it meant nothing more or less than that man was ridding himself of the sovereign rule of God, his King. This disobedience was the occasion for the setting up in the world of another kingdom, that of Satan himself.  

3. With the repudiation of this authority of God by Adam’s disobedience, God announced (Gen. 3:15) the inception of a program that would manifest that authority, which was repudiated, by bringing a new creation into existence through the “Seed of the woman” that would be willingly subject to Himself. The redemptive program now parallels the development of the kingdom program and is a necessary adjunct to it, but is not identical with it. The method of establishing God’s authority is through the medium of redemption, but the reestablishment of that authority remains God’s primary purpose. 

4. After the fall the theocratic kingdom seems to be administered through the godly line born to Eve. Her statement in Genesis 4:1, “I have gotten a man from the Lord,” may be better rendered “I have gotten a man, the Lord,” and may have in it a hint that the theocracy is to be administered through this line. After the death of Abel his place is assumed by Seth (Gen. 4:25), whose name means “appointed,” perhaps with the idea of appointment within the theocracy. The period of history ends with the flood because of the sinfulness of the race (Gen. 6:6-7), which sinfulness itself was a rejection of God’s right to rule over them. 

B. Under Human Government.

1. After the flood God instituted human government (Gen. 9:1-7) and this government became the medium through which the theocratic kingdom was administered. Fear of the person in whom this authority resides was inherent in the administration of the kingdom program (Gen. 9:2). It is made clear by Paul (Rom. 13:1-4) that the governor is “the minister of God.” 

2. This administration of the kingdom program continued until the repudiation of this form of authority by the establishment of the kingdom of Nimrod at Babel, in which a new authority was recognized and a new system of worship instituted (Gen. 10:8-10; 11:1-9). 

C. Under The Patriarchs. 

1. With the call of Abraham God selected one man through whom He would establish His purpose upon earth and through whom all men should receive blessing. The purpose of God with Abraham centers in certain promises concerning a land, a seed, and a blessing which are made the matter of an eternal, unconditional covenant. This “Abrahamic Covenant,” was established between God and Israel, and not between God and gentiles. The important observation here is to notice that the anticipated fulfillment of this whole program comes through one that is to be King (Gen. 49:10). This promise of God, is an “unconditional” covenant between God and Israel. No one, not even Israel, can break this covenant of “land, seed, and blessing.” The Abrahamic Covenant will be fulfilled in the Kingdom Age.

2. Upon his deathbed the vision of a prophet is granted to the aged Jacob and he foretells the fortunes of his sons. The blessing upon Judah and the prophecy concerning him are of special interest for our study. It narrows down the promised seed to the tribe of Judah and adds another and most important element of the kingdom. “the king.” The twelve sons of the patriarch are told that the scepter, the emblem of regal authority, will not depart from Judah nor one who issues decrees, until Shiloh comes to whom the gathering of the people will be. Many believe Shiloh to have reference to Ezekiel 21:27 where the prophet exclaims: “I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.” Others feel that Shiloh refers to the man of peace and rest. In ether case the majority of orthodox and reverent students of the Word are of the opinion that direct mention is here made of the Messiah who is to come to the line of Judah. The scope of his sway is revealed: “unto him shall the gathering of the people (the nations) be.” The peaceful character of His kingdom and the plenty that will be present in it are all alluded to. Finally, the surpassing beauty of the King is also mentioned in highly figurative language. 

3 There is a further reference to the anticipated fulfillment of this theocratic program in Numbers 24:17-19, where it is promised that the “Scepter shall rise out of Israel.” This “Scepter” is the One in whom the authority resides, who will destroy His enemies and raise up Israel to prominence.

4. During the period of the patriarchs this theocracy was administered through certain divinely appointed representatives. That is why God could say to Moses, concerning his relationship to Aaron, “thou shalt be to him instead of God” (Ex. 4:16), and concerning his relationship to Pharaoh, “I have made thee a god to Pharaoh” (Ex. 7:1). In the capacity of the appointed representative of the theocracy he could be called god. It was because of Moses’ place in this theocratic kingdom that God could say of the coming Ruler: “I will raise them up a Prophet from among their brethren, like unto thee” (Deut. 18:18). And it was in this capacity that he led Israel through the wilderness. The enormity of Israel’s repeated sin of murmuring is seen, for in murmuring against Moses they were murmuring against God’s appointed representative in theocratic administration. The fiery serpents brought judgment for “the people spoke against God, and against Moses” (Num. 21:5). Only their confession that they had sinned, “for we have spoken against the Lord, and against thee” (Num. 21:7), brought alleviation. Joshua was the last in this period to lead the people as God’s administrator (Josh. 1:2-9). Under his leadership the people were brought into subjection to the authority of God: 

“Now therefore fear the Lord, and serve him in sincerity and in truth; and if it seem evil unto you to serve the Lord, choose you this day whom you will serve; and the people answered and said, God forbid that we should forsake the Lord to serve other gods. For the Lord our God, he it is that brought us up and our fathers out of the land of Egypt; therefore will we also serve the Lord; for he is our God [Josh. 24:14-18].”

Kingdom Concept In The Old Testament – Part 1

The Theocratic Kingdom  – Part 1

A. From the outset of God’s program to manifest His sovereignty by His rule in this earthly sphere until the consummation of that program, when universal sovereignty is acknowledged (1 Cor. 15:24), there has been one continuous, connected, progressive development of that program. While there might be various phases of the program, and different media through which that sovereignty has been exercised, it has been the development of one program. This whole program may be called the theocratic kingdom. 

B. The word theocracy has been defined, as such. The “theocracy is a government of the State by the immediate direction of God; Yahweh condescended to reign over Israel in the same direct manner in which an earthly king reigns over his people.” “With wisdom worthy of Himself, He assumed, not merely a religious, but a political superiority, over the descendants of Abraham. God constituted Himself, in the strictest sense of the phrase, “King of Israel,” and the government of Israel became, in consequence, strictly and literally, a Theocracy.” 

C. This theocratic kingdom is defined as: “the rule of God through a divinely chosen representative who speaks and acts for God; a rule which has special reference to the human race, although it finally embraces the universe; and its mediatorial ruler is always a member of the human race. 

D. In this whole discussion, the usual designation of “the kingdom of God” and “the kingdom of heaven” have not been employed. There are those who are accustomed to designating the eternal kingdom as the kingdom of God and the earthly program as the kingdom of heaven. Such a categorical distinction does not seem to be supported by Scriptural usage. Both terms are used in respect to the eternal kingdom (Matt. 6:33 with 18:3-6; 7:21 and 19:14 with Mark 10:14). Both terms are used in reference to the future millennial kingdom (Matt. 4:17 and Mark 1:14-15; cf. Matt. 3:2; 5:3, 10; 6:10; Mark 9:1, 47; 14:25; Luke 19:11; 21:31). And both terms are used in reference to the present form of the kingdom (Matt. 13:11; Mark 4:11; Luke 8:10). The differentiation does not lie in the terms, inherently, but in the usage in the “context.” 

1. In the Gospel according to Matthew, Matthew wrote to Jews, and not to Gentiles. The Jews had a peculiar reverence for the name “God,” in spite of their most evident lack of perception of the true nature of the promised earthly kingdom, they would easily understand the meaning of “the kingdom of heaven.” The heavenly kingdom is characterized as the kingdom of heaven because it is patterned after heaven and its Godly habitation and perfection. Jews believed that God was present in Heaven, but had no belief in their going there. Reference is also made in this name to the eternal and lasting value of God’s dominion. Furthermore, there is involved the thought of the heavenly origin, source, and dominion of the future earthly kingdom, with the God of heaven being He who will set it up, which will come through the authority of Christ on earth. The name “kingdom of God” is employed because it points to the spiritual character of the reign and dominion. The glory of God is the chief and sole object of the kingdom, which through Christ’s work, He seeks only to glorify His Father, which when completed, will God be glorified; this is the aim and purpose of the kingdom of God. Therefore, the purpose of the Gospel of Matthew was to offer a literal earthly kingdom to Israel, whereby Christ will be the king (2 Sam 7:8-12), but which first century Jews rejected (Matt 12:22-24). The earthly, Davidic, Kingdom of God was offered to Israel in Matthew 3:2, 4:17, 10:7, Luke 10:9, and will be offered to Israel again, in the Tribulation Matthew 24:14.

2. While the term “kingdom of heaven” relates to the present age, it also relates to the future earthly Messianic kingdom, under which “God in Heaven,” has ultimate control, e.g., God keeps Jupiter from bumping into Mars. In other words, neither the term kingdom of God, nor kingdom of heaven, is in itself a technical term applying to the Messianic kingdom. In the context of each reference it can be determined whether the reference is made to the present form of the kingdom or the future earthly Messianic kingdom. The term, “Kingdom of Heaven,” identifies the Godly authority over which God’s Heavenly Kingdom has dominion. The earthly Davidic Kingdom of God will be a thousand year kingdom, which will be under the dominance of God who is in Heaven.

3. Since the terms, “kingdom of God and kingdom of heaven,” are used interchangeably, and even though two different phases of the kingdom are in view, it has been deemed advisable to refer to the eternal aspects as the eternal kingdom, and the development of that kingdom in time as the theocratic kingdom. This whole theocratic kingdom program must be traced through the Scriptures. 

Kingdom Concept – In The Old Testament – In The Eternal Kingdom

I. Kingdom Concept – In The Old Testament In The Eternal Kingdom.

God’s kingdom program occupies a large body of Scripture. But, in spite of all that the Scripture has to say on this subject, one is faced with a great variety of interpretations and explanations as to the nature and purpose of the kingdom program of God. To some the kingdom of God is synonymous with the eternal state, or heaven into which one comes after death, so that it has no relationship to the earth whatsoever. To others it is a non-material or “spiritual” kingdom in which God rules over the hearts of men, so that, while it is related to the present age, it is unrelated to the earth. To still others the kingdom is purely earthly, without spiritual realities attached to it, so that it is a political and social structure to be achieved by the efforts of men and thus becomes the goal of a social and economic evolution to which men press. To others with the same general concept, it has to do with a nationalistic movement on the part of Israel that will reconstitute that nation as an independent nation in the political realm. Then there are those who view the kingdom as synonymous with the visible organized church, so that the church becomes the kingdom, thus making the kingdom both spiritual and political. In addition there are those who view the kingdom as the manifestation, in the earthly realm, of the universal sovereignty of God, in which He rules in the affairs of men, so that the kingdom is conceived as being both spiritual and material in its concept. Through this maze of interpretations it is almost impossible to make one’s way. The truths related to the kingdom will not be derived by an examination of the writings of men, but rather only by an inductive study of the teaching of the Word of God on this great subject. 

II. The Eternal Kingdom. Throughout the Scriptures there seems to be a contradiction in the line of revelation concerning the kingdom over which God rules. On the one hand the kingdom is viewed as eternal and on the other as temporal, with a definite historical beginning, progress, and termination. Again it is depicted as both universal and local. Further, it is seen to be the direct administration of the sovereignty of God as well as the indirect administration through appointed sovereigns. It thus becomes necessary to see that the kingdom over which God rules has two separate aspects, the eternal and the temporal, the universal and the local, the immediate and the mediated. 

A. The timeless aspect. There are passages of Scripture which demonstrate the proposition that God has always possessed absolute sovereignty and rules as king. 1. The Lord is King forever and ever. [Ps. 10:16]. 2. The Lord sits as King for ever [Ps. 29:10]. 3. For God is my King of old [Ps. 74:12]. 4. But the Lord is the true God, he is the living God, and an everlasting king. [Jer. 10:10]. 5. You, O Lord, remain for ever; your throne from generation to generation [Lam. 5:19]. 6. God could not be rightly called a king without a recognized sovereignty and a realm in which that sovereignty is exercised. 

B. The universal aspect. There is reference to the unlimited scope of God’s sovereignty.1. Yours, O Lord, is the greatness, and the power and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; Yours is the kingdom, O Lord, and you are exalted as head above all. Both riches and honor come of you, and you reign over all. [1 Chron. 29:11-12]. 2. The Lord has prepared his throne in the heavens; and his kingdom rules over all [Ps. 103:19]. 3. The most High rules in the kingdom of men, and gives it to whomever he will. [Dan. 4:17, 25, 32]. 4. This sovereignty is seen to be exercised over both the heaven and the earth. 

C. The providential aspect. It is presented in Scripture that, while God exercises absolute authority, this sovereignty may be exercised through individuals as secondary causes. 1. The king’s heart is in the hand of the Lord. [Prov. 21:1]. 2. Oh, Assyrian, the rod of my anger, and the staff in their hand is my indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil [Isa. 10:5-6]. 3. This may be further illustrated in Jeremiah 25:8-12; 27:4-8; 51: 11-24, 27; Isaiah 44:24- 45:7 with Ezra 1:1. God deals sovereignly through men, some of whom recognize it, some of whom reject it, and some of whom are ignorant of it, yet God’s will is executed. This not only is true in the realm of humanity, but nature as well. The Psalmist says: “Fire, and hail; snow, and vapors; stormy wind fulfilling his word” (Ps. 148:8). 

D. The miraculous aspect. There are occasions when this sovereignty is manifested through the direct intervention of God in the affairs of men with a demonstration of sovereignty by miracles. 1. And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not listen to you, that I may lay my hand upon Egypt, and bring forth my armies, and my people the children of Israel, out  of the land of Egypt by great judgments. And the Egyptians shall know that I am the Lord [Ex. 7:3-5]. 2. The whole question of miracles is only the question as to whether an infinite Sovereign has the power and the right to intervene in a demonstration of that power within the sphere over which He rules. 

E. The use of the word kingdom. 1. The primary meaning of the New Testament word for kingdom, basileia, is “reign” rather than “realm” or “people.” A great deal of attention in recent years has been devoted by critical scholars to this subject, and there is a practically unanimous agreement that “regal power, authority” is more basic to basileia than “realm” or “people”. “In the general linguistic usage, it is to be noted that the word basileia, which we usually translate by realm, kingdom, designates first of all the existence, the character, the position of the king. Since it concerns a king, we would best speak of his majesty, his authority.” 2. Several illustrations of this abstract meaning of basileia are found in the New Testament. When Jesus came to Jerusalem, the people thought that the kingdom of God was to appear immediately. Jesus told them a parable of a nobleman who went into a far country to receive a basileia and then to return. His subjects hated him and sent an embassy to declare that they did not want him to be their ruler. When the nobleman returned, having received his basileia, he at once exercised this new kingly authority which he had received over his subjects by rewarding the faithful and punishing the rebellious. Here the basileia is clearly neither the domain nor the subjects, but the authority to rule as king in the given domain over its people (Luke 19:11-27). 3. The same use is found in Revelation 17:12. “And the ten horns that you saw are ten kings, who have received no basileia as yet; but they receive authority as kings, with the beast for one hour.” Clearly the basileia which has not yet been received is synonymous with the “authority as kings”. In Revelation 5:10 the basileia is a redeemed people; but they constitute the basileia not because they are subjects of the king, but because they share his regal power: “and they reign upon the earth.” 4. According to this concept, this eternal kingdom must be God’s kingly rule and sovereignty over “all intelligences in heaven or on earth who are willingly subject to God”  in His exercise of sovereignty. 

F. The universal kingdom challenged. The original challenge to God’s eternal sovereign right to rule is recorded in Ezekiel 28:11-19 and Isaiah 14:12-17, where, it is stated in this passage that Lucifer’s sin consisted in five awful I will’s against the will of God. These five “I will’s” of Satan are evidently various aspects of one sin. Satan’s five “I will’s” are:

1. “I Will Ascend into Heaven.” In this, the first aspect of Satan’s sin, he apparently proposed to take up his abode in the third or highest heaven where God and the redeemed abide (2 Cor. 12:1-4). Satan has no right either by position or redemption to claim that sphere as the place of his abode. His self-seeking intention as disclosed in this declaration is an outrage against the Creator’s plan and purpose.

2. “I Will Exalt My Throne above the Stars of God.” By this statement it is revealed that Satan, though appointed to the guardianship of the throne of God, aspired to the possession of a throne of his own and to rule over the “stars of God”. The angelic beings are obviously in view. The sinful character of Satan’s purpose to secure a throne is apparent.

3. “I Will Sit “Also” upon the Mount of the Congregation, in the Sides of the North. “The mount” is a phrase which evidently refers to the seat of divine government in the earth (Isa. 2:1-4), and the reference to “the congregation” is as clearly of Israel. So, this specific assumption seems to aim at a share at least (note the word also) in the earthly Messianic rule.

4. “I Will Ascend above the Heights of the Clouds.” Of upwards of one hundred and fifty references in the Bible to clouds, fully one hundred are related to the divine presence and glory. Satan is evidently seeking to secure for himself some of the glory which belongs to God alone.

5. “I Will be Like the Most High.” This may be considered as a key to the understanding and tracing of his motives and methods. In spite of an almost universal impression that Satan’s ideal for himself is to be unlike God, he is here revealed as being actuated with the purpose to be like God. However, this ambition is not to be like Yahweh, the self-existent One, which no created being could ever be; but to be like the Most High, which title signifies the “possessor of heaven and earth” (Gen. 14:19, 22). Satan’s purpose, then, is to gain authority over heaven and earth.

6. A careful study of these observations will lead to the conclusion that each phase of Satan’s original sin was an act of rebellion against the constituted authority of God and was motivated by a covetous desire to appropriate that very sovereignty for himself. Because of this sin, which brought about the fall of Satan, a kingdom over which Satan rules was formed in opposition to the kingdom over which God ruled. Satan is pictured as the god of this age (2 Cor. 4:4), the prince of the powers of the air (Eph. 2:2), and the possessor of the kingdoms of the world, for we read:  “the devil takes him up into an exceeding high mountain, and shows him all the kingdoms of the world, and the glory of them; And says unto him, All these things will I give you, if you will fall down and worship me [Matt. 4:8-9].

7. It is significant that Christ did not challenge Satan’s right to make the offer to surrender these Kingdoms. He viewed them as in Satan’s domain, so that Satan had the right to do with them as he willed.

8. In view of this overt act that challenged the right of God to rule in His kingdom, God instituted a program, prior to the foundation of the world, to manifest His sovereignty before all created intelligences. The Lord can say to those invited to partake of the blessings of the millennial reign: Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34). This kingdom, which issues into the eternal kingdom (1 Cor. 15:24), is seen to be a part of the eternal counsel of God. And the earth, which was the center of Satanic authority, and the scene of his kingdom, becomes the place God chooses to make this very demonstration.

9. While we are amazed beyond measure at the immensity of creation or the far reaches of the Kingdom of God, our amazement turns to wonder as we realize that the earth, one of the smallest of the heavenly bodies, is destined to be the theater to display the mighty works of God. It is here that He chooses to make known the riches of His grace to the utmost bounds of His universal kingdom.

10.This program of God to demonstrate His sovereignty and manifest the universality of His kingdom may be called the theocratic kingdom program. “The institution of the Theocracy with the claims annexed to it, and the laudation put upon it by God Himself, marks not only its desirableness, but that it is the settled purpose of God ultimately to establish its supremacy.”  A discussion on The Theocratic Kingdom, of “The Old Testament Concept of Prophecies” is given in the following article.

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