North Seattle Bible Students North Seattle Bible Students
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STUDY XIV
THE KINGDOM OF GOD
Prominence of the Subject--The Character of the Kingdom--The Kingdom During the Gospel Age--False Views Corrected by Paul--Results of False Ideas of the Kingdom--Two Phases of the Kingdom of God-- The Spiritual Phase and its Work--The Earthly Phase and its Work-- Their Harmonious Operation--The Glory of the Earthly Phase--The Glory of the Heavenly Phase--The Covenant Root from which These Branches Grow--The Earthly Phase of the Kingdom, Israelitish--The Lost Tribes--The Heavenly Jerusalem--Israel a Typical People--Israel's Loss and Recovery--The Elect Classes--The Heirs of the Kingdom --The Iron Rule--An Illustration of the Object of the Millennial Reign--The Kingdom Delivered to the Father--God's Original Design Fully Accomplished.
ANY who have not carefully examined this subject, with concordance and Bible in hand,
will be surprised, on doing so, to find its prominence in the Scriptures. The Old
Testament abounds with promises and prophecies in which the Kingdom of God and its King,
Messiah, figure as the very center. It was the hope of every Israelite (`Luke 3:15`) that
as a people God would exalt their nation under Messiah; and when the Lord came to them, it
was as their King, to establish the long promised Kingdom of God upon the earth.
John, the forerunner and herald of our Lord Jesus, opened his mission with
the announcement, "Repent ye; for the Kingdom of Heaven is at hand." (`Matt.
3:2`) The Lord commenced his ministry with the same announcement exactly (`Matt. 4:17`);
and the apostles were sent forth to preach the same message. (`Matt. 10:7`; `Luke 9:2`)
Not only was the kingdom the topic with which the Lord began his public ministry, but it
was really the main topic of all
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his preaching (`Luke 8:1; 4:43; 19:11`), other subjects being mentioned merely in
connection with or in explanation of this one subject. The majority of his parables were
either illustrations of the kingdom from various standpoints, and in different features,
or else served to point out entire consecration to God as essential to a share in the
kingdom, and to correct the Jewish misapprehension that they were sure of the kingdom
because natural children of Abraham, and hence natural heirs to the promises.
Our Lord Jesus in his talks with his followers strengthened and encouraged
their expectations of a coming kingdom, saying to them, "I appoint unto you a kingdom
as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom,
and sit on thrones, judging [ruling] the twelve tribes of Israel." (`Luke 22:29,30`)
And, again, "Fear not, little flock; it is your Father's good pleasure to give you
the kingdom." (`Luke 12:32`) And when, instead of being crowned and enthroned, their
recognized king was crucified, his disciples were sorely disappointed. As two of them
expressed it to the supposed stranger on their way to Emmaus after his resurrection, they had
"trusted that it had been he which should have redeemed Israel"--
delivering them from the Roman yoke, and making of Israel the Kingdom of God in power and
glory. But they were sadly disappointed by the changes of the few days previous. Then
Jesus opened their understanding by showing them from the Scriptures that his sacrifice
was needful first of all before the kingdom could be established. `Luke 24:21,25-27`
God could have given to Jesus the dominion of earth without redeeming man;
for "The Most High ruleth over the kingdom of men, and giveth it to whomsoever he
pleaseth." (`Dan. 4:32`) But God had a grander design than could have been
accomplished by such a plan. Such a kingdom
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could have brought blessings which, however good, could have been of only a temporary
character, since all of mankind were under condemnation to death. To make the blessings of
his kingdom everlasting and complete, the race had first to be ransomed from death and
thus legally released from the condemnation which passed upon all in Adam.
That in explaining the prophecies Jesus revived the disciples' hope of a
coming kingdom is evident from the fact that afterward, as he was leaving them, they
inquired, "Lord, wilt thou at this time restore the kingdom to Israel?"
His answer, though not explicit, did not contradict their hopes. He said, "It is not
for you to know the times and seasons which the Father hath put in his
own power." `Acts 1:6,7`
True, the disciples at first, in common with the entire Jewish nation, had an
imperfect conception of the Kingdom of God in supposing it to be exclusively an earthly
kingdom, even as many today err in an opposite direction in supposing it to be exclusively
a heavenly kingdom. And many of the parables and dark sayings of our Lord Jesus were
intended in due time to correct these misconceptions. But he always held forth the idea of
a kingdom, a government, to be established in the earth and to rule among men.
And he not only inspired in them a hope for a share in the kingdom, but he also taught
them to pray for its establishment --"Thy kingdom come; thy will be done ON
EARTH as it is in heaven."
To the worldly-wise among the Jews, our Lord seemed an impostor and fanatic;
and they considered his disciples mere dupes. His wisdom and tact, and his miracles, they
could not well gainsay, nor reasonably account for; yet, from their standpoint of
unbelief, his claim that he was the heir of the world, and would establish the promised
kingdom which should rule the world, and that his followers, all
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of them from the humbler walks of life, would be joint-rulers with him in that kingdom,
seemed too absurd for consideration. Rome, with its disciplined warriors, its able
generals and immense wealth, was the master of the world, and was daily growing more
powerful. Who, then, was this Nazarene? and who were these fishermen, without money or
influence, and with but a meager following among the common people? Who were these that
they should talk about establishing the kingdom long promised to be the grandest and
mightiest earth had ever known?
The Pharisees, hoping to expose the supposed weakness of our Lord's claims,
and thereby to undeceive his followers, demanded of him--When will this kingdom which you
preach begin to make its appearance?--when will your soldiers arrive?--when will
this Kingdom of God appear? (`Luke 17:20-30`) Our Lord's answer would have given them a
new thought had they not been prejudiced against him and blinded by their own supposed
wisdom. He answered that his kingdom would never appear in the manner in which they
expected it. The kingdom which he preached, and in which he invited his followers to
joint-heirship, was an invisible kingdom, and they must not expect to see it. "He
answered them, and said, The Kingdom of God cometh not with observation [outward
manifestation]; neither shall they say, Lo here! or, lo there! for the Kingdom of God is
[to be] in your midst."* In a word, he showed that when his
kingdom should come, it would be everywhere present and everywhere powerful, yet nowhere
visible.
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*The Diaglott and Rotherham's translation render this
"among you," which is synonymous with "in your midst." It certainly
would agree with no theory to insist that the kingdom which Jesus claimed to be about to
establish would be within the hearts of the Pharisees, whom he styled hypocrites and
whited sepulchres. But this kingdom, when established, will be "in the midst of"
or "among" all classes, ruling and judging all.
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Thus he gave them an idea of the spiritual kingdom which he preached; but they were
unprepared and received it not. There was a measure of truth in the Jewish expectation
concerning the promised kingdom, which will in due time be realized, as will be shown; but
our Lord's reference here is to that spiritual phase of the kingdom, which will be
invisible. And as this phase of the kingdom will be first set up, its presence
will be unseen, and for a time unrecognized. The privilege of heirship in this spiritual
phase of the Kingdom of God was the only offer then being made, and has been the one hope
of our calling during the entire Gospel age, which then began. Hence Jesus referred to it
exclusively. (`Luke 16:16`) This will be more clearly seen as we proceed.
It was probably because of this adverse public sentiment, especially among
the Pharisees, that Nicodemus came to Jesus by night, being anxious to solve the mystery,
yet apparently ashamed to acknowledge publicly that such claims had any weight upon his
mind. The conversation between the Lord and Nicodemus (`John 3`), though but partially
recorded, gives a somewhat further insight into the character of the Kingdom of God.
Evidently the main points of the conversation are mentioned that from these we may readily
gather the drift of the whole, which we may reasonably paraphrase as follows:
Nicodemus--"Rabbi, we know that thou art a teacher come from God; for no
man can do these miracles that thou doest, except God be with him." Yet some of your
statements seem very inconsistent to me, and I come to ask an explanation. For instance,
you and your disciples go about proclaiming, "The kingdom of heaven is at hand";
but you have neither an army, nor wealth, nor influence, and to all appearance this claim
is untrue; and in this you seem to be deceiving the people. The Pharisees generally regard
you as
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an impostor, but I am sure there must be some truth in your teachings,
"for no man can do these miracles that thou doest, except God be with him." The
object of my visit is to inquire of what sort, when and whence is this kingdom you
proclaim? and when and how is it to be established?
Jesus--Your request to have a full understanding concerning the kingdom of
heaven cannot now be answered to your satisfaction; not that I do not know about it fully,
but that in your present condition you could not understand or appreciate it, if I would
fully explain. "Except a man be begotten* from above, he
cannot see [Greek, eidon,+ know, or be acquainted
with] the kingdom of God."
Even my disciples have as yet very indistinct ideas of the character of the
kingdom they are proclaiming. I cannot tell them, for the same reason that I cannot tell
you; and
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*The Greek word gennao and its derivatives, sometimes
translated begotten and sometimes born, really contains both ideas, and
should be translated by either one of these two English words, according to the sense of
the passage in which it occurs. The two ideas, begetting and birth, are always in the
word, so that if the one is stated, the other is always implied, as birth is the natural
consequence of begetting, and begetting the natural antecedent to birth. When the active
agent with which gennao is associated is a male, it should be translated begotten;
when a female, born. Thus in `1 John 2:29; 3:9; 4:7; 5:1,18`, gennao
should be begotten, because God (masculine) is the active agent. Sometimes,
however, the translation is dependent on the nature of the act, whether masculine or
feminine. Thus used in conjunction with ek, signifying from or out
of, it should be translated born. So in `John 3:5,6`, gennao should
be translated born, as indicated by the word ek--"out of
water," "out of flesh," "out of spirit."
+This same Greek word is translated consider in `Acts 15:6`. "The apostles and elders came together for to consider [know or understand] this matter." The same word is rendered behold in `Rom. 11:22`. "Behold [consider, understand] therefore, the goodness and severity of God"; also in `1 John 3:1`--"Behold [consider, know, understand] what manner of love the Father hath bestowed upon us."
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they could not understand, for the same reason. But, Nicodemus, one peculiarity of God's
dealings is that he requires obedience to the light already possessed before more light is
given; and in the selection of those who shall be accounted worthy to share the kingdom, a
manifestation of faith is required. They must be such as are willing to follow God's
leading, step by step, often seeing only the one advance step clearly. They walk by faith
and not by sight.
Nicodemus--But I do not understand you. What do you mean? "How can a man
be begotten when he is old? can he enter a second time into his mother's womb, and be
born?" Or do you mean that the repentance preached by "John the Immerser,"
and signified by baptism in water, is somehow a symbolic birth? I notice that
your disciples preach and baptize similarly. Is this the new birth necessary to those who
would see or enter your kingdom?
Jesus--Our nation is a consecrated nation, a covenant people. They were all
baptized into Moses in the sea and in the cloud when they left Egypt. God accepted them in
Moses, the mediator of their covenant, at Sinai; but they have forgotten their covenant,
some are openly living as publicans and sinners, and many others are self-righteous
hypocrites; hence John's preaching and that of my disciples is repentance--a
return to God and to a recognition of the covenant made; and the baptism of John signifies
this repentance and reformation of heart and life, and not the new birth.
But unless you have more than this you will never see the Kingdom. Except in addition to
the reformation symbolized by John's baptism you receive a begetting and birth of the
spirit, you cannot see my Kingdom. Repentance will bring you back to a justified
condition; in that condition you will be able readily to recognize me as Messiah, the
antitype of Moses; and thus consecrating to me you will be begotten
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of the Father to a new life and the divine nature, which, if it develop and
become quickened, will insure your being born a new creature, a spirit being, in
the first resurrection; and as such you shall not only see but share the Kingdom.
The change to be wrought by this new birth of the Spirit is truly great,
Nicodemus; for that which is born of the flesh is flesh, but that which is born of the
Spirit is spirit. Wonder not, then, at my first statement, that you must be begotten
from above ere you can understand, know and appreciate the things of which you inquire.
"Marvel not that I said unto thee, Ye must be born again." The difference
between your present condition, born of the flesh, and the condition of those born of the
Spirit, who shall enter into or constitute the kingdom I am preaching, is very great. Let
me give you an illustration by which you will gain some idea of the beings who, when born
of the Spirit, will constitute this kingdom: "The wind bloweth where it listeth, and
thou hearest the sound thereof, but canst not tell whence it cometh and whither it
goeth--so is every one that is born of the Spirit." As the wind blows here and there,
you cannot see it, though it exerts an influence all about you. You know not whence it
comes nor where it goes. This is as good an illustration as I can give you of those born
of the Spirit in the resurrection, those who will "enter into" or constitute the
Kingdom which I am now preaching. They will all be as invisible as the wind, and men, not
born of the Spirit, will neither know whence they came nor whither they go.
Nicodemus--How can this be?--invisible beings!
Jesus--"Art thou a master in Israel, and knowest not these
things?"--that spirit beings can be present, yet invisible? Have you, who attempt to
teach others, never read about Elisha and his servant, or about Balaam's ass? and
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the many instances in the Scriptures which illustrate this principle, that spirit beings
can be present among men, yet invisible? Furthermore, you are of the Pharisees, who
professedly believe in angels as spirit beings. But this illustrates what I told you at
first: Except a man be begotten from above, he cannot see [know, become acquainted with,
or understand as reasonable] the Kingdom of God and the various things connected with it.
If you would enter into and become a joint-heir with me of that kingdom which
I am announcing, you must follow the light, step by step. As you do so, more light will
come, and this as rapidly as you will be prepared for it. I have been preaching these
things now due which you can understand, and performing miracles, and you acknowledge me
to be a teacher come from God, but you have not acted out your faith and openly become my
disciple and follower. You must not expect to see more, until you live up to all you do
see; then God will give you more light and evidence for the next step. "Verily,
verily, I say unto thee, we speak that we do know, and testify that we have seen,
and ye [Pharisees] receive not our witness. If I have told you earthly things, and ye
believe not, how shall ye believe if I tell you of heavenly things?" It would be
useless for me to attempt to tell you of heavenly things, for you would not be convinced
and my preaching would seem the more foolish to you. If what I have taught, which has been
of an earthly character, or illustrated by earthly things, which you could and do
understand, has not brought conviction enough to your mind to lead you openly to become my
disciple and follower, it would be no more convincing to you if I were to tell you of
heavenly things, of which you know nothing; for no man has ever ascended into heaven,
hence none could corroborate my testimony. I, who descended from heaven, alone
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understand heavenly things. "No man hath ascended up to heaven, but he that came down
from heaven, even the Son of man."* A knowledge of the heavenly
things can be received only after the begetting of the Spirit; and the heavenly things
themselves, when born of the spirit, spirit beings.
Thus it required patience on the Lord's part, in declaring the nature of the
kingdom to those whose prejudices and education hindered their seeing anything except
distorted views of the earthly phase of it. Nevertheless the selection of a proper class
to share Messiah's kingdom proceeded, though but a few were selected from Israel, to whom
exclusively it was offered for seven years. As God had foreseen, through their unreadiness
for it, and their failure to grasp and comply with the conditions presented, the privilege
of sharing in Messiah's kingdom passed from them as a people, only a remnant of whom
received it, and came to the Gentiles to take out of them also "a people for his
name." And among these also only a remnant, a "little flock," appreciate
the privilege and are counted worthy of joint-heirship in his kingdom and glory.
Serious has been the error introduced into the nominal Christian Church,
which misinterprets this promised kingdom to mean merely the Church nominal in its present
condition, and its work merely a work of grace in the hearts of believers; and to such an
extreme has this error been carried that the present unholy alliance and reign of the
Church nominal with the world is believed by many to be the reign of the Kingdom of God on
the earth. True, there is a sense in which the Church is now the Kingdom of God, and a
work of grace is now going on in the hearts of believers; but to consider this all, and to
deny a veritable future Kingdom
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*The words "which is in heaven" (`verse
13`) are not found in the most ancient and reliable MSS.
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of God yet to be established under the whole heavens, in which the will of God will be
done as it is in heaven, is to make void and meaningless the strongest and most pointed
promises recorded by our Lord and the apostles and prophets, for our encouragement and
help in overcoming the world.
In the parables of our Lord, the Church is frequently called the kingdom; and
the Apostle speaks of it as the kingdom over which Christ now reigns, saying that God hath
translated us out of the kingdom of darkness into the kingdom of his dear Son. We who
accept of Christ now recognize his purchased right of dominion, and render him grateful
and voluntary obedience before he forcibly establishes it in the world. We recognize the
difference between the laws of righteousness, which he will enforce, and the kingdom of
darkness supported by the usurper, at present the prince of this world. Faith in God's
promises thus changes our allegiance, and we reckon ourselves subjects of the new prince,
and, by his favor, joint-heirs with him in that kingdom yet to be set up in power and
great glory.
But this fact by no means disannuls the promises that ultimately Christ's
kingdom shall be "from sea to sea, and from the river to the ends of the earth"
(`Psa. 72:8`); that all nations shall serve and obey him; and that unto him every knee
shall bow, of things both in heaven and on earth. (`Dan. 7:27`; `Phil. 2:10`) Rather, on
the contrary, the selection now of the "little flock" confirms those promises.
When the parables of our Lord are carefully examined, it will be found that
they clearly teach that the coming or setting up of the Kingdom of God in power is future;
and, as a matter of course, not until the King comes. Thus the parable of the young
nobleman going into a far country to receive a kingdom and to return, etc. (`Luke
19:11-15`), clearly locates the establishment of the Kingdom at the return of
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Christ. And the message sent by the Lord to the Church long years afterward was, "Be
thou faithful unto death, and I will give thee a crown of life." (`Rev.
2:10`) From this it is evident that the kings who will reign with him will not be crowned
nor reign as kings in this life.
The Church at present, therefore, is not the Kingdom of God set up in power
and glory, but in its incipient, embryo condition. And so, indeed, all the expressions of
the New Testament with reference to it teach. The kingdom of heaven now suffers violence
at the hands of the world; the King was maltreated and crucified; and whosoever will
follow in his footsteps shall suffer persecution and violence in some form. This, it will
be observed, is true only of the real Church, and not of the nominal one. But the
promise is held out that if now we (the Church, the embryo kingdom) suffer with Christ, we
also, in due time, when he takes to himself his great power and reigns, shall be glorified
and shall reign with him.
`James (2:5)`, in harmony with our Lord's teaching, tells us that God has
chosen the poor and despised according to this world's standards, not to reign now, but as
"heirs of the kingdom which he hath promised." The Lord says,
"How hardly shall they that have riches enter into the Kingdom of God." (`Mark
10:23`) It is evident that he does not mean the nominal Church, which is now reigning with
the world; for the rich are pressed into it. Peter exhorts the heirs of the kingdom to
patience, perseverance, virtue and faith, saying: "Brethren, give diligence to make
your calling and election sure; for if ye do these things ye shall never fall; for so an
entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord
and Savior, Jesus Christ." `2 Peter 1:10,11`
Paul's statement in `Romans 14:17` is supposed by some to refer to a figurative
kingdom; but when examined in the light of the context, it is evident that the passage
means
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simply this: We, brethren, translated now into the kingdom of God's dear Son, have certain
liberties as to our food, etc., which we had not as Jews under the law (`verse 14`); yet
let us rather not use this liberty if it cause brethren who do not yet realize it to
stumble and violate their consciences. Let us not, by our liberty as to our food, ruin our
brother for whom Christ died; but let us remember that the privileges of the kingdom, both
now and in the future, consist of much greater blessings than liberty as to food; namely,
in our liberty as to right-doing, our peace toward God through Christ, and our joy in
participating in the holy Spirit of God. These liberties of the kingdom (now and ever) are
so great that the minor liberty as to food may well be sacrificed, for the present, for
our brother's good.
Thus, no matter from what scripture standpoint we look, the idea that the
kingdom promises are mythical deceptions, or that our present conditions fulfil these
promises, is contradicted.
With the early Church, the promises of kingdom honor and joint-heirship with
the Master were strong incentives to faithfulness under present trials and persecutions,
which they had been forewarned to expect; and in all the words of comfort and
encouragement in the Apocalypse, given to the seven churches, none shine out more clearly
and forcibly than those which declare, "To him that overcometh will I grant to sit
with me in my throne, even as I also overcame and am set down with my Father in his
throne"; and, "To him that overcometh will I give power over the nations."
These are promises which could not reasonably be misconstrued to apply to a
present work of grace in the heart, nor yet to a reign over the nations in the present
life; since they who would overcome must do so by death in the service, and thus
gain the kingdom honors. `Rev. 20:6`
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But human nature seeks to avoid suffering and is ever ready to grasp honor
and power; hence we find that even in the apostles' day some in the Church were disposed
to appropriate the promises of future honor and power to the present life, and were
beginning to act as though they thought the time had already come for the world to honor
and even to obey the Church. The Apostle Paul writes, correcting this error, knowing that
such ideas would have an injurious effect upon the Church by cultivating pride and leading
away from sacrifice. He says to them, ironically, "Now ye are full, now ye are rich;
ye have reigned as kings without us." And then he adds, earnestly, "I would to
God ye did reign, that we [persecuted apostles] also might reign with you." (`1 Cor.
4:8`) They were enjoying their Christianity by trying to get out of it and with it as much
honor as possible; and the Apostle well knew that if they were faithful as
followers of the Lord they would be in no such condition. Hence he reminds them that if
indeed the long-looked-for reign had begun, he also would be reigning no less
than they, and of the fact that he by faithfulness was a sufferer for the truth's sake,
which was a proof that their reign was premature, and a snare rather than a
glory. Then, with a touch of irony, he adds, "We [apostles and faithful servants] are
fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are
honorable, but we are despised." I do not write these things merely to shame you: I
have a better and a nobler object--TO WARN YOU; for the path of present honor leads not to
the glory and honor to be revealed; but present suffering and self-denial are the
narrow path to glory, honor, immortality and joint-heirship in the kingdom. Wherefore, I
beseech you, be ye followers of me. Suffer and be reviled and persecuted now,
that you may share with me the crown of life, which the Lord, the righteous judge, will
give me at that day; and not to me only,
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but unto all those that love his appearing. `1 Cor. 4:10-17`; `2 Tim. 4:8`
But, after a great deal of persecution had been faithfully endured by the
early Church, theories began to spread to the effect that the mission of the Church was to
conquer the world, establish the kingdom of heaven on earth and reign over the nations before
the Lord's second advent. This laid the foundation for worldly intrigue, pomp and pride,
ostentatious show and ceremony in the Church, which was designed to impress, captivate and
overawe the world, and which led step by step to the great claims of Papacy that as God's
kingdom on earth it had a right to command the respect and obedience to its laws and
officers of every kindred, nation, and people. Under this false claim (and they seemingly
deceived themselves as well as others) Papacy for a time crowned and uncrowned the kings
of Europe, and still claims the authority which it is now unable to enforce.
The same idea through Papacy has come down to Protestantism, which also
claims, though more vaguely, that somehow the reign of the Church is in progress;
and like the Corinthians its adherents are "full" and "rich," and
reign "as kings," as graphically described by our Lord. (`Rev. 3:17,18`) Thus it
has come to pass that the merely nominal members of the Church--those not really
converted, not really wheat, but tares, mere imitations of the wheat--far outnumber the
true disciples of Christ. And these are much opposed to every real sacrifice and
self-denial, do not suffer persecution for righteousness' [truth's] sake, and at most hold
to only a form of fastings, etc., instead. They are really reigning with the world and are
not in the line of preparation for sharing in the real kingdom which is to be set up by
our Lord at his second presence.
To any careful observer, there is a manifest incongruity between this view
and the teaching of Jesus and the
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apostles. They taught that there can be no kingdom until the King comes. (`Rev. 20:6;
3:21`; `2 Tim. 2:12`) Consequently the kingdom of heaven must suffer violence until
that time, when it shall be set up in glory and power.
Two Phases of the Kingdom of God
While it is true, as stated by our Lord, that the Kingdom of God cometh
not--does not make its first appearance--with outward show, in due time it is to be
made manifest to all by outward, visible and unmistakable signs. When fully set up, the
Kingdom of God will be of two parts, a spiritual or heavenly phase and an earthly or human
phase. The spiritual will always be invisible to men, as those composing it will be of the
divine, spiritual nature, which no man hath seen nor can see (`1 Tim. 6:16`; `John 1:18`);
yet its presence and power will be mightily manifested, chiefly through its human
representatives, who will constitute the earthly phase of the Kingdom of God.
Those who will constitute the spiritual phase of the kingdom are the
overcoming saints of the Gospel age--the Christ, head and body--glorified. Their
resurrection and exaltation to power precedes that of all others, because through this
class all others are to be blessed. (`Heb. 11:39,40`) Theirs is the first resurrection.
(`Rev. 20:5`*) The great work before this glorious anointed
company--the Christ--
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necessitates their exaltation to the divine nature: no other than divine power could
accomplish it. Theirs is a work pertaining not only to this world, but to all things in
heaven and in earth--among spiritual as well as among human beings. `Matt.
28:18`; `Col. 1:20`; `Eph. 1:10`; `Phil. 2:10`; `1 Cor. 6:3` The work of the earthly phase
of the Kingdom of God will be confined to this world and to humanity. And those so highly
honored as to have a share in it will be the most exalted and honored of God among men.
These are the class referred to in Chapter VIII (page 145), whose judgment
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*In this verse the words "But the rest of the
dead lived not again until the thousand years were finished" are
spurious. They are not found in the oldest and most reliable Greek MSS, the Sinaitic,
Vatican Nos. 1209 and 1160, nor the Syriac MS. We must remember that many passages found
in the modern copies are additions which do not properly belong to the Bible.
Since commanded not to add to the Word of God, it is our duty to repudiate such additions
as soon as their spurious character is established. The words indicated probably crept
into the text by accident, in the fifth century; for no MS of earlier date (either Greek
or Syriac) contains this clause. It was probably at first merely a marginal comment
made by a reader, expressive of his thought upon the text, and copied into the body of the
text by some subsequent transcriber who failed to distinguish between the text and the
comment. However, the repudiation of this clause is not essential to the "Plan"
as herein set forth; for the rest of the dead--the world at large--will not live
again in the full sense, in the perfect sense that Adam lived before he sinned
and came under the sentence "dying thou shalt die." Perfect life
without weakness or dying is the only sense in which God recognizes the word life.
From his standpoint all the world has already lost life, is dying, and might now be more
properly described as dead than as alive. `2 Cor. 5:14`; `Matt. 8:22`
The word resurrection (Greek, anastasis) signifies raising up.
As related to man, it signifies raising up man to that condition from which he
fell, to full perfection of manhood--the thing lost through Adam. The perfection from
which our race fell is the perfection to which they will gradually rise,
during the Millennial age of restitution or resurrection (raising up). The Millennial age
is not only the age of trial, but also the age of blessing, and through resurrection or
restitution to life all that was lost is to be restored to all who, when
they know and have opportunity, gladly obey. The process of resurrection will be a gradual
one, requiring the entire age for its full accomplishment; though the mere awakening to a
measure of life and consciousness, as at present enjoyed, will of course be a momentary
work. Consequently it will not be until the thousand years are finished that the race will
have fully attained the complete measure of life lost in Adam. And since anything short of
perfect life is a condition of partial death, it follows that, although the above words
are no part of the inspired record, it would be strictly true to say that the rest of the
dead will not live again (will not regain the fulness of life lost) until
the thousand years of restitution and blessing are complete.
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day was previous to the Gospel age. Having been tried and found faithful, in the awakening
they will not be brought forth to judgment again, but will at once receive the reward of
their faithfulness--an instantaneous resurrection to perfection as men. (Others
than these and the spiritual class will be gradually raised to perfection during
that Millennial age.) Thus this class will be ready at once for the great work before it
as the human agents of the Christ in restoring and blessing the remainder of mankind. As
the spiritual nature is necessary to the accomplishment of the work of Christ, so perfect
human nature is appropriate for the future accomplishment of the work to be done among
men. These will minister among and be seen of men, while the glory of their perfection
will be a constant example and an incentive to other men to strive to attain the same
perfection. And that these ancient worthies will be in the human phase of the kingdom and
seen of mankind is fully attested by Jesus' words to the unbelieving Jews who were
rejecting him. He said, "Ye shall see Abraham, Isaac, and Jacob, and all the
prophets, in the Kingdom of God." It should be noticed also, that the Master does not
mention that he or the apostles will be visible with Abraham. As a matter of fact, men
will see and mingle with the earthly phase of the kingdom, but not with the spiritual; and
some will, no doubt, be sorely vexed to find that they rejected so great an honor.
We are not given explicit information as to the exact manner in which these
two phases of the heavenly kingdom will harmoniously operate; but we have an illustration
of the manner in which they may operate, in God's dealings with Israel through
their representatives, Moses, Aaron, Joshua, the prophets, etc.--though the coming
manifestations of divine power will far exceed those of that typical
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age; for the work of the coming age comprises the awakening of all the dead and the
restoration of the obedient to perfection. This work will necessitate the
establishment of a perfect government among men, with perfect men in positions of control,
that they may rightly order the affairs of state. It will necessitate the appointment of
proper educational facilities of every character, as well as philanthropic measures of
various kinds. And this noble work of thus elevating the race by sure and steady steps
(under the direction of the unseen spiritual members of the same kingdom) is the high
honor to which the ancient worthies are appointed, and for which they will come forth
prepared soon after the final wreck of the kingdoms of this world and the binding of
Satan, their prince. And as the divinely honored representatives of the heavenly kingdom,
they will soon receive the honor and cooperation of all men.
To gain a place in the earthly phase of the kingdom of God will be to find
the gratification of every desire and ambition of the perfect human heart. It will be a
glorious and satisfying portion from the first entrance into it, and yet the glory will
accumulate as time advances and the blessed work progresses. And when, at the end of a
thousand years, the great work of restitution is accomplished by the Christ (in great
measure through the agency of these noble human co-workers); when the whole human race
(except the incorrigible --`Matt. 25:46`; `Rev. 20:9`) stands approved, without spot, or
wrinkle, or any such thing, in the presence of Jehovah, these who were instrumental in the
work will shine among their fellowmen and before God and Christ and the angels, as
"the stars forever and ever." (`Dan. 12:3`) Their work and labor of love will
never be forgotten by their grateful fellowmen. They will be held in everlasting
remembrance. `Psa. 112:6`
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But great as will be the accumulating glory of those perfect men who will
constitute the earthly phase of the kingdom, the glory of the heavenly will be the glory
that excelleth. While the former will shine as the stars forever, the latter will shine as
the brightness of the firmament--as the sun. (`Dan. 12:3`) The honors of heaven as well as
of earth shall be laid at the feet of the Christ. The human mind can approximate, but
cannot clearly conceive, the glory to be revealed in the Christ through the countless ages
of eternity. `Rom. 8:18`; `Eph. 2:7-12`
It is through these two phases of the kingdom that the promise to Abraham is
to be verified--"In thee and in thy seed shall all the families of the earth be
blessed." "Thy seed shall be as the sand of the sea, and as the stars
of heaven"-- an earthly and a heavenly seed, both God's instruments of blessing to
the world. Both phases of the promises were clearly seen and intended by God from the
beginning, but only the earthly was seen by Abraham. And though God selected from the
natural seed the chief of the spiritual class (the apostles and others), and proffered the
chief blessing, the spiritual, to all of that nation living in the due time for that
heavenly call, this was just so much beyond what Abraham ever saw in the covenant--favor
upon favor.
Paul (`Rom. 11:17`) speaks of the Abrahamic covenant as a root out of which
fleshly Israel grew naturally, but into which the Gentile believers were grafted
when the natural branches were cut off because of unbelief. This proves the double
fulfilment of the promise in the development of the two seeds, earthly (human)
and heavenly (spiritual), which will constitute the two phases of the kingdom. This
root-covenant bears these two distinct kinds of branches, each of which in the
resurrection will bear its own distinct kind of perfect fruitage--the human and spiritual
classes in kingdom power. In order of development it was first the natural
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(earthly), afterward the heavenly rulers; but in order of grandeur of
position and time of instalment, it will be first the spiritual, afterward the natural;
and so there are last which shall be first, and first which shall be last. `Matt. 19:30`;
`Luke 16:16`
The promise made to Abraham, to which Stephen refers (`Acts 7:5`), and in
which Israel trusted, was earthly: it related to the land. God "promised
that he would give it to him for a possession," said Stephen. And God said to
Abraham, "Lift up now thine eyes, and look from the place where thou art, northward
and southward and eastward and westward; for all the land which thou seest, to
thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the
earth, so that if a man can number the dust of the earth, then shall thy seed be numbered.
Arise, walk through the land, in the length of it and in the breadth of it; for I will
give it unto thee." (`Gen. 13:14-17`) Stephen shows that this promise must yet
be fulfilled; for he declares that God gave Abraham "none inheritance in it [in the
land], no, not so much as to set his foot on."
The Apostle, writing of this same class of ancient worthies --Abraham among
others--agrees with Stephen's statement that the promise to Abraham has not yet been
fulfilled; and he goes further and shows that those earthly promises cannot and will not
be fulfilled until the still higher heavenly promises concerning the Christ (Head and
body) are fulfilled. He says of them: These all died in faith, not [i.e., without] having
received [the fulfilment of] the promise, God having provided some better thing for us
[the Christ], that they without us should not be made perfect. (`Heb.
11:13,39,40`) Thus is shown again that the Redeemer and Restorer is spiritual, having
given up the human a sacrifice for all, and that from this spiritual class when highly
exalted all blessings must proceed, whoever
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may be honored as its instruments or agents. `Rom. 12:1`; `Gal. 3:29`
The earthly phase of the kingdom is thus seen to be Israelitish; and around
this fact cluster those many prophecies which relate to the prominence of that nation in
God's plan for the future blessing of the world, when their tabernacle, fallen in the
dust, shall be restored, and Jerusalem shall be a praise in the whole earth. We find
statements by both prophets and apostles which clearly indicate that in the times of
restitution Israel as a nation will be the first among the nations to come into harmony
with the new order of things; that the earthly Jerusalem will be rebuilt upon her old
heaps; and that their polity will be restored as in the beginning under princes or judges.
(`Isa. 1:26`; `Psa. 45:16`; `Jer. 30:18`) And what could be more reasonably expected than
that Israel should first of all rejoice to recognize the prophets and patriarchs? and that
their acquaintance with and long discipline under the law should have prepared them for
tractability and obedience under the authority of the kingdom? And while Israel will be
the first of the nations to be recognized and blessed, it is written also of Israel that
"The Lord shall save the tents of Judah first."
We do not deem it of importance to enter into a discussion as to where the
"lost tribes" of Israel are to be sought. It may or may not be true, as some
claim, that those "lost tribes" are traceable to certain civilized nations of
the present day. But though some of the suggested proofs are not unreasonable, yet, as a
whole, it is largely inference and guess-work. But should it yet be clearly demonstrated
that some of the civilized nations are descendants of the lost tribes, it would prove no
advantage to them under the "heavenly" "high calling," which,
since their national rejection, knows no difference between Jew and Greek, bond and free.
Should such evidence ever become
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clear (which as yet it is not), it would be in perfect harmony with the prophecies and
promises relating to that nation yet awaiting fulfilment in and under the earthly phase of
the kingdom.
Natural attachment, as well as a still surviving measure of trust in the long
unfulfilled promises, and all their natural prejudices, will be favorable to Israel's
general and speedy acceptance of the new rulers; while their habits of measurable
obedience to the law will also be favorable to their speedy harmony with the principles of
the new government.
As Jerusalem was the seat of empire under the typical Kingdom of God, it will
again occupy the same position, and be "the city of the Great King." (`Psa.
48:2`; `Matt. 5:35`) A city is a symbol of a kingdom or dominion, and so God's Kingdom is
symbolized by the New Jerusalem, the new dominion coming from heaven to earth. At first it
will consist of only the spiritual class, the Bride of Christ, which, as seen by John,
will gradually come down to earth; that is, it will gradually come into power as the
present empires break in pieces, during the Day of the Lord. In due time, however, the
earthly phase of this city or government will be established, parts or members of which
will be the ancient worthies. There will not be two cities (governments), but one city,
one heavenly government, the one for which Abraham looked, "a city which hath
foundations"--a government established in righteousness, being founded upon the sure
rock foundation of the righteousness of Christ the Redeemer, the value of man's ransom
which he gave, and the firmness of divine justice, which can no more condemn the redeemed
than it could previously excuse the guilty. `Rom. 8:31-34`; `1 Cor. 3:11`
Glorious City of Peace! whose walls signify salvation, protection and
blessing to all who enter it, whose foundations
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laid in justice can never be moved, and whose builder and designer is God!
It is in the light which will shine from this glorious city (kingdom) of God that the
nations (people) will walk on the highway of holiness, up to perfection and to full
harmony with God. `Rev. 21:24`*
When mankind reaches perfection at the close of the Millennial age, as
already shown, they will be admitted into membership in the Kingdom of God and given the
entire control of earth as at first designed--each man a sovereign, a king. This is
clearly shown in the symbolic prophecy of John (`Rev. 21:24-26`); for in vision he not
only saw the people walk in the light of it, but he saw the kings enter it in
glory; yet none could enter who would defile it. None can become identified with that city
(kingdom) who has not first been thoroughly tested; none who would work, or love to work,
deceit and unrighteousness; only those whom the Lamb will write as worthy of life
everlasting, and to whom he will say, "Come, ye blessed of my Father, inherit the
kingdom prepared for you."
It should be remembered, then, that though undoubtedly the literal city of
Jerusalem will be rebuilt, and though probably it will become the capital of the world,
yet many prophecies which mention Jerusalem and its future glories refer, under that as a
symbol, to the Kingdom of God to be established in great splendor.
Concerning the future glory of the earthly phase of the kingdom as
represented in Jerusalem, the prophets speak in glowing terms, saying: "Break forth
into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted
----------
*The following words are omitted from this verse by the most
authentic ancient manuscripts, viz., "of them which are saved," also
"and honor." The latter words are also lacking from `verse 26`.
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his people, he hath redeemed Jerusalem." "Behold, I create
Jerusalem a rejoicing, and her people a joy." "Rejoice ye with Jerusalem and be
glad with her,...that ye may be delighted with the abundance of her glory; for saith the
Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like
a flowing stream." "At that time they shall call Jerusalem the throne of the
Lord, and all nations shall be gathered unto it." "And many people shall go and
say, Come ye, and let us go up to the mountain [kingdom] of the Lord, to the house of the
God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of
Zion [the spiritual phase] shall go forth the law, and the word of the Lord from
Jerusalem"--the earthly phase. `Isa. 52:9; 65:18; 66:10-12`; `Jer. 3:17`; `Isa. 2:3`
When considering the many precious promises of future blessing made to
Israel, and expecting an accurate fulfilment of them to that people, it is proper that we
should remember that as a people they are typical, as well as actual. In one aspect they
are typical of the whole world of mankind; and their Law Covenant, of obedience and life,
was typical of the New Covenant to be established with the world during the Millennial and
future ages.
The blood of atonement under their typical covenant, and the priesthood which
applied it to that nation, typified the blood of the New Covenant and the Royal Priesthood
which will, during the Millennium, apply its cleansings and blessings to the whole world.
Thus their priesthood typified the Christ, and that nation typified all for whom the real
sacrifice was made, and to whom the real blessings will come--"every man,"
"the whole world."
Then let us remember that though the future blessings, like the past, will be
to the Jew first, and also to the Gentile, it will be in the matter of time only that the
Jews will have the precedence to divine favor; and this we have shown would be a natural
consequence of their training under the
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Law, which in due time will serve its purpose to bring them to Christ. Though it brought
only a remnant of them at the first advent, it will bring them as a people at the second
advent, and as a people they will be a first-fruit among the nations. Ultimately every
blessing promised to Israel, except those pertaining to the elected classes, will have,
not only its actual fulfilment in that people, but also its antitypical fulfilment in all
the families of the earth. Under that government "God will render to every man
according to his deeds--glory, honor, and peace to every man that worketh good, to the Jew
first, and also to the Gentile; for there is no respect of persons with God." `Rom.
2:6,10,11`
The Apostle Paul calls our attention specially to the sureness of God's
promises to Israel in the future, and shows what favors they lost by unbelief, and what
favors are still sure. He says that it was because of pride, hardness of heart and
unbelief that Israel as a people had not obtained that for which they sought--the
chief place in divine favor and service. Paul's reference here is not to all the
generations of Israel, from Abraham down, but to those generations living at the time of
the first advent; and his words would apply to all their generations which have lived
during the Gospel age, the age wherein the chief favor has been offered--the high calling
to the divine nature and joint-heirship with Jesus. This favor Israel as a people has
failed to recognize and lay hold of. And though God visited the Gentiles and called many
of them through the gospel, they, like fleshly Israel, will fail to obtain the heavenly
prize. Nevertheless, a class, a remnant, a little flock from among all the called ones,
heeds the call, and, by obedience and self-sacrifice, makes its calling and election sure.
Thus what Israel as a people failed to obtain, and what the nominal Christian Church also
fails to obtain, is given to the elect or selected class, the faithful--"body of
Christ"--elect or chosen (according
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to the foreknowledge of God) through sanctification of the spirit and belief of the truth.
`2 Thess. 2:13`; `1 Pet. 1:2`
But though, through the rejection of Messiah, Israel did lose all this
special favor, yet Paul shows that this did not prove them entirely cut off from favor;
for they still had the same privilege of being grafted into Christ and the spiritual
favors which the rest of mankind enjoyed, if, during the time that call was being made,
they accepted in faith; for, argues Paul, God is as able to graft them in again as to
graft in wild branches, and as willing, if they continue not in unbelief. `Rom. 11:23,24`
Moreover, Paul argues that though Israel lost the chief blessing, "which
he seeketh for," the chief place in God's kingdom, yet it remains that great promises
are still due to be fulfilled toward that people; for, he reasons, God's gifts, callings,
covenants and promises are not to be turned aside unfulfilled. God knew the end from the
beginning; he knew that Israel would reject Messiah; and his unequivocal promises to them
in view of this knowledge give us assurance that Israel is yet to be used of the Lord in
service, as his agency in blessing the world, though "Israel hath not obtained that
which he seeketh for"--the chief favor. Paul then proceeds to show that God's
covenant promises to Israel were of such a nature as to leave it open and indefinite
whether as a people they would be the heavenly or the earthly seed--whether they would
inherit and fulfil the higher or the lower service mentioned in the promises. God kept
secret the higher spiritual favor until due time, and the promises made to them mentioned
the earthly favor only, though He favored them by the first offer of the spiritual favors
also, and so offered them more than he had ever promised. In a word, the heavenly promises
were hidden in the earthly. These promises, says Paul, cannot fail, and the
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offering of the hidden favor first, and Israel's blind rejection of it, in no way
invalidates or disannuls the other feature of the promise. Hence he declares that though
Israel as a nation is cast off from favor during the time the Bride of Christ is being
selected from both Jews and Gentiles, yet the time will come when, the Deliverer (Christ,
Head and body) being complete, divine favor will return to fleshly Israel, and the
glorious Deliverer will turn away ungodliness from Jacob,* and so
all Israel will be saved [recovered to favor], as it is written by the prophet. The
Apostle's words are:
"Brethren, that you may not be conceited with yourselves, I wish you not
to be ignorant of this secret, that hardness in some measure has happened to Israel until
the fulness of the Gentiles may come in [until the full number selected from the Gentiles
has been completed]. And then all Israel will be saved, as it has been written, 'The
Deliverer [Christ, Head and body] shall come out of Zion and shall turn away ungodliness
from Jacob.' And 'This is the covenant with them from me, when I shall take away their
sins.' In relation to the GLAD TIDINGS, indeed, they are enemies on your account; but in
regard to the election they are [still] beloved on account of the fathers, because the
gracious gifts and calling of God are not things to be repented of. Besides, as you
[Gentiles] were once disobedient to God, but have now obtained mercy by their
disobedience; so also, now, these have disobeyed so that they may obtain mercy through your
mercy [at the hands of the glorified Church]. For God shut up together all, for
disobedience, that he might have mercy on all. [Compare `Rom. 5:17-19`.] O the depth of
the riches and wisdom and knowledge of God." `Rom. 11:25-33`
----------
*Spiritual Israel is never called "Jacob."
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Heirs of the Kingdom
"Who shall ascend into the hill [literally mountain, symbol
of kingdom] of Jehovah? or who shall stand in his holy place [temple]? He that hath clean
hands and a pure heart." `Psa. 24:3,4`
The city of Jerusalem was built upon a mountain top--a double top; for it was
separated by the valley Tyropoeon into two parts. Still it was one city, surrounded by one
wall, with bridges connecting the two divisions. On one of these mountain tops the Temple
was built. This might be understood to symbolize the union of the kingly and the priestly
qualities in the glorified Church; or, the one Kingdom of God with its two phases--the
spiritual temple, not of earthly origin, but of a new, heavenly or spiritual nature (`Heb.
9:11`), separate from, yet united with, the earthly phase.
David appears to refer to the two places. It was an honor to be of the city
at all, and a still greater honor to ascend into the holy temple, into the sacred
precincts of which only the priests were permitted to enter. And David shows that purity
of life and honesty of heart are necessary to any who would attain either honor. They that
would be of the Royal Priesthood are exhorted to purity, even as the high priest of our
profession is pure, if they would be accounted worthy of joint-heirship with him. And he
that hath this hope in him purifieth himself, even as he is pure. This, as already shown,
is a purity of intent, reckoned to us as absolute or actual purity, Christ's
imputed purity supplying our unavoidable deficiency, and compensating for our unavoidable
weaknesses, while we walk after the spirit and not after the flesh.
But let it not be forgotten that purity, sincerity, and entire consecration
to God are essential to all those who would enter the Kingdom of God in either phase. It
was thus with those ancient worthies who will inherit the earthly phase of
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the kingdom under Christ. They loved righteousness and hated iniquity, and were deeply
grieved and penitent when overtaken by a fault, or stumbled by a weakness or besetment.
So, too, it has been with the faithful of the Gospel age; and so it will be with all in
the Millennial age, when the spirit of God, the spirit of truth, is poured upon all flesh.
The overcomers of that age will also need to strive for purity of heart and life, if they
would have a right under God's arrangement to enter into the city--the kingdom prepared
for them from the foundation of the world--the original dominion restored.
The Iron Rule
Many erroneously suppose that when Christ's Millennial Kingdom is inaugurated every one will be pleased with its ruling. But not so. Its regulations will be far more exacting than those of any previous government, and the liberties of the people will be restricted to a degree that will be galling indeed to many now clamoring for an increase of liberty. Liberty to deceive, to misrepresent, to overreach and to defraud others, will be entirely cut off. Liberty to abuse themselves or others in food or in drink, or in any way to corrupt good manners, will be totally denied to all. Liberty or license to do wrong of any sort will not be granted to any. The only liberty that will be granted to any will be the true and glorious liberty of the sons of God--liberty to do good to themselves and others in any and in every way; but nothing will be allowed to injure or destroy in all that Holy Kingdom. (`Isa. 11:9`; `Rom. 8:21`) That rule will consequently be felt by many to be a severe one, breaking up all their former habits and customs, as well as breaking up present institutions founded upon these false habits and false ideas of liberty. Because of its firmness and vigor, it is symbolically called an iron rule--"He shall rule them with
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a rod of iron." (Compare `Rev. 2:26,27`; `Psa. 2:8-12 and 49:14`.) Thus will be
fulfilled the statement, "Judgment will I lay to the line and righteousness to the
plummet. And the hail [righteous judgment] shall sweep away the refuge of lies, and the
waters [truth] shall overflow the hiding place," and every hidden thing shall be
revealed. `Isa. 28:17`; `Matt. 10:26`
Many will feel rebellious against that perfect and equitable rule because
accustomed in the past, under the rule of the present prince, to lord it over their fellow
mortals, and to live wholly at the expense of others without rendering compensating
service. And many and severe will be the stripes which a present life of self-indulgence
and gratification will naturally demand and receive under that reign, before such
will learn the lessons of that kingdom--equity, justice, righteousness. (`Psa. 89:32`;
`Luke 12:47,48`) The lesson on this subject comes first to the living generation, and is
near at hand. `James 5`
But, blessed thought! when the Prince of Life has put in force the laws of
righteousness and equity with an iron rule, the masses of mankind will learn that
"Righteousness exalteth a nation, but sin is a reproach to any people." They
will learn that God's plan and laws are best in the end for all concerned, and ultimately
they will learn to love righteousness and hate iniquity. (`Psa. 45:7`; `Heb.
1:9`) All who under that reign have not learned to love the right will be counted unworthy
of lasting life and will be cut off from among the people. `Acts 3:23`; `Rev. 20:9`; `Psa.
11:5-7`
The Kingdom Everlasting
"Jehovah shall be King over all the earth in that day." (`Zech. 14:9`) The kingdom which Jehovah will establish in the hands of Christ during the Millennium will be Jehovah's kingdom, but it will be under the direct control of
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Christ, as his vicegerent, in much the same manner as the Southern States were dealt with
after the Rebellion by the United States government. The Southern States for a while were
not permitted to govern themselves by electing their own officers, lest they should not
conform to the Constitutional laws of the Union; but governors, with full power to act,
were placed in control for the purpose of reconstructing those state governments and
bringing them back into full harmony with the central government. Thus the special reign
of Christ over the affairs of earth is for a limited time and for a particular purpose,
and it will terminate with the accomplishment of that purpose. Man, through rebellion,
forfeited his God-given rights--among others, self-government in harmony with Jehovah's
laws. God, through Christ, redeems all those rights, and secures the right for man not
only to return personally to his former estate, but also to return to his former office as
king of earth. But to bring man back, as God designs, in the way best suited to impress
the lesson of present experience--namely, by requiring him to put forth effort toward his
own recovery --will require a strong, a perfect government. And this honor of completing
man's recovery, the right to which he died to secure, is conferred upon Christ; and
"he must reign until he hath put all enemies under his feet"--until
none exist who do not recognize, honor and obey him. Then, having accomplished his mission
as regards the reconstruction or restitution of mankind, he will deliver up the kingdom to
God, even the Father, and mankind will deal directly, as at first, with Jehovah--the
mediation of the man Christ Jesus having accomplished fully and completely the grand work
of reconciliation. `1 Cor. 15:25-28`
The kingdom, when delivered up to the Father, will still be the Kingdom of
God, and the laws will always be the
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same. All mankind, then perfectly restored, will be capable of rendering perfect
obedience, in letter as well as in spirit; while now, the spirit of obedience or endeavor
to observe God's law is all of which men are capable. The full letter of that perfect law
would condemn them at once to death. (`2 Cor. 3:6`) Our acceptableness now is only through
Christ's ransom.
Until actually perfect, "It is a fearful thing to fall into the hands of
the living God." (`Heb. 10:31`) Now, and until actually perfect, none could stand
before the law of exact justice: all need the mercy provided freely under Christ's merit
and sacrifice. But when Christ delivers up the kingdom to the Father, he will present them
faultless before him, fit and able to enjoy everlasting blessedness under
Jehovah's perfect law. All fearfulness will then be gone, and Jehovah and his restored
creatures will be in perfect harmony, as at first.
When, in the end of the Millennial age, Christ delivers up the dominion of
earth to the Father, he does so by delivering it to mankind as the Father's
representatives, who were designed from the first to have this honor. (`1 Cor. 15:24`;
`Matt. 25:34`) Thus the Kingdom of God lasts forever. And so we read in our Lord's words:
"Then shall the King say to them on his right hand [those who, during the Millennial
reign, will have attained the position of favor by harmony and obedience], Come, ye
blessed of my Father [you whom my Father designs thus to bless], inherit the kingdom prepared
FOR YOU from the foundation of the world."
This kingdom and honor prepared for man should not be confounded with that
still higher kingdom and honor prepared for the Christ, which were "ordained before
the world unto our glory" (`1 Cor. 2:7`), and to which we were chosen in
Christ before the foundation of the world. And though the special
intervention and reign of the Christ over
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earth will close, as foreshown, we must not conclude that Christ's glory and dominion and
power will then cease. Nay, Christ is associated forever with all the divine glory and
power at the right hand of Jehovah's favor; and his Bride and joint-heir will forever
share his increasing glory. What wondrous works in other worlds await the power of this
highly exalted agent of Jehovah, we will not here surmise, further than to suggest the
infinitude and activity of divine power, and the boundlessness of the universe.
Truly, then, in whatever phase of the kingdom our interest centers, it is
"the desire of all nations"; for under it all will be blessed. Hence, all may
earnestly long for that time; and all may well pray, "Thy Kingdom come, thy will be
done on earth as it is in heaven." It is for this that ignorantly the whole creation
has long been groaning and waiting --waiting for the manifestation of the Sons of God, the
kingdom which will crush out evil and bless and heal all nations. `Rom. 8:19; 16:20`
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