SCRIPTURE
STUDIES
VOLUME ONE - THE
DIVINE PLAN OF THE AGES
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 [page 274] 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 [page 275] 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 widom 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 [page 276] 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.
—————
*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.
[page 277] 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 [page 278] 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.”
—————
*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.”
[page 279]
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
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 [page 280] 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 [page 281] 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 [page 282] 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 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.
—————
*The words “which is in heaven“
(verse 13) are not found in the most
ancient and reliable MSS.
[page 283]
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 [page 284] 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 [page 285] 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 [page 286]
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, [page 287] 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 [page 288] 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—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
——————
*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 accomplish- ment; 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.
[page 290]
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 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 [page 291] 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 [page 292]
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 [page 293] (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 [page 294] 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 [page 295] 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 [page 296] 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.
—————
*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.
[page 297]
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 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 [page 298] 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 [page 299] 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 spiitual 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 [page 300] 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.”
[page 301]
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 [page 302] 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 [page 303] 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 [page 304] 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 [page 305] 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 [page 306] 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
