(4) The language used, which is also used by the prophets, denotes a literal throne and kingdom. For God’s rule, which apparently had been reduced by the Fall (when our first parents sinned) and its all-pervasive evil influence in every sphere of life on earth, would eventually be recovered completely. Israel will be persecuted, and their only hope will be to escape their enemies by hiding. He shall build a house for my name, and I will establish the throne of his kingdom for ever. A … The covenant with David is not only given twice in its major content— namely, II Samuel 7 and I Chronicles 17—but it is also confirmed in Psalm 89. This of course is not a contradiction of the fulfillment of the Davidic covenant, but is a part of the same picture. Inasmuch as Israel has not only a prominent place in the plan of God for the past, but also in the future, a proper understanding of the eschatology of Israel does much to open up a proper understanding of God’s purpose as a whole and is seemingly indispensable to any detailed exegesis of the eschatology unfolded in the Old and New Testaments. His lightnings light up the world; the earth sees and trembles. As far as the Old Testament narrative is concerned, the prophets are clear in these multiplied passages that God anticipated a literal fulfillment of His promise to David. There is no analog to His Kingdom authority. It is affirmed unalterably that God is going to fulfill His Word to David regardless of what his seed does: “His seed also will I make to endure for ever, and his throne as the days of heaven. Rather, there are sound and good arguments to the contrary. It is a fact that God has declared that Israel is not to cease from being a nation before Him for ever. It is certainly extreme spiritualization to take the regathering of Israel as an equivalent of the outcalling of the church and the execution of “justice and righteousness in the land” as being a reference to the rule of Christ in heaven, as amillenarians would need to interpret the passage. In short, we cannot separate Kingdom from Christ. Just like Adam’s dominion over the world, God’s promise that Israel would be a blessing to the nations (Gen 12:1-3) does not materialize in the Old Testament either. Since the New Testament builds upon the literal meaning of the Old Testament message, a thorough study of both testaments is necessary to understand the kingdom. Jesus repeatedly said that His Kingdom was an otherworldly kingdom. The reference to the tent of David, of course, does not concern itself with any building as such but rather with the political power and sway which David enjoyed. In this sense, too, the Kingdom of God has come and is at work in a vision of Paradise Regained. It shall be established for ever as the moon, and as the faithful witness in the sky” (Psalm 89:29-37). God's kingly rule or sovereignty. It would seem that the promises are simple and direct that David’s posterity should continue forever and that his political kingdom would not end. The principal difficulty, however, seems to be that the connotation of the Davidic covenant supports the premillennial interpretation of the Bible involving a future reign of Christ on earth as David’s greater Son. Then a further step must be taken of examining the New Testament treatment of the same subject. Clouds and thick darkness are all around him; righteousness and justice are the foundation of his throne. In the New Testament in the lineage of Christ as recorded in Matthew 1 and Luke 3, it seems to be made evident that Joseph descended from Solomon, which line was cut off, while Mary descended from Nathan, another son of David, rather than from Solomon. He is the President of Faith for Living and the D. James Kennedy Institute a long-time Presbyterian minister, and Chaplain (Colonel) USA-R. Dr. Milton is the author of more than thirty books and a musician with five albums released. In this connection she is told that Christ will reign on the throne of His father David over the house of Jacob. Such a situation is quite foreign to the present age. M. R. Malcolm, Paul and the Rhetoric of Reversal in 1 Corinthians: The Impact of Paul’s Gospel on His Macro-Rhetoric (Cambridge University Press, 2013). The Kingdom is not only near us, in us, but is moving towards a comprehensive translation of all the universe: a new heaven and a new earth. Fire goes before him and burns up his adversaries all around. God’s Kingdom on earth Old Testament prophets, while under the inspiration of the Holy Spirit, wrote about the Kingdom of God being established on earth (2 Peter 1:20-21). Immediately before His statement that the kingdom of God suffers violence, Jesus honors John as the greatest prophet (Matthew 11:11). This point of view is quite unacceptable to the amillenarian and therefore for them some interpretation of the Davidic covenant must be found other than that of a literal fulfillment. To her it could mean only one thing and that is the descendants of Jacob, namely, the twelve tribes of Israel. In any case, Christ did not tell her that her request was out of bounds because there was to be no earthly rule. The Kingdom has come. These arguments, usually ignored by amillenarians, have great weight and seem to provide a reasonable approach to the Davidic covenant and the promise of the kingdom. (3) Both David and Solomon apparently understood it to be literal (II Samuel 7:18-29; II Chronicles 6:14-16). This is another strong confirmation that the literal interpretation of the Davidic covenant was intended. Jesus’ answer was that the kingdom of God was not … The Kingdom of God is now moving through the lives of God’s people, one by one, and building an unstoppable roadway to a new, future, Kingdom that will express the fullness of the teaching of Jesus. Most of these references occur in the Gospels of Matthew, Mark, and Luke. For thus saith Jehovah: David shall never want a man to sit upon the throne of the house of Israel.” The context concerns itself with Israel’s restoration and specifically speaks of the house of Israel and the house of Judah. First intimations of a future kingdom are found in the promises given to Abraham in Genesis 17:6 where it is recorded: “And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.” This is restated in verse 16 of the same chapter in relation to the promise of the son of Sarah: “And I will bless her, and moreover I will give thee a son of her: yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.” The promise of a kingdom given to Abraham’s seed is subsequently narrowed to Isaac and Jacob, and in Genesis 49:10 is further limited to the tribe of Judah. The new heaven and the new earth will be created. In this aspect of prophecy converge the other principal elements of Israel’s predicted future. Luke 10:11 Even the dust of your town that clings to our feet, we wipe off as a testimony against you. With the destruction of the enemies of Christ and the establishment of the millennial kingdom, the process of Israel’s regathering and restoration will be completed. According to Luke 1:30-33 the angel said: “Fear not, Mary: for thou hast found favor with God. Definition and Bible Meaning, Christmas Eve Prayers for You and Your Family, Our 50 Favorite Christmas Bible Verses for the Holiday Season. This tension was addressed decisively by Jesus on the cross, Jesus arisen from the grave, and Jesus ascended into heaven. According to Hosea 3:4, 5, written long before the Babylonian captivity, it was predicted: “For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim: afterward shall the children of Israel return, and seek Jehovah their God, and David their king, and shall come with fear unto Jehovah and to his goodness in the latter days.” According to this passage, therefore, it can be assumed that God, while permitting the throne to be empty, nevertheless assured it to David and his seed prophesying Israel would return to the Lord, i.e., in the future millennial kingdom and resurrected David would be their king. “He says: ‘It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth.’” (Isaiah 49:6). Calling it the "Old" Testament implies to some people that it is done away with and no longer relevant. The term kingdom is probably the most difficult term to define, but it would seem quite clear to David that God was referring to his own rule over Israel in a political sense. According to Jeremiah 30:9, 10 it is predicted that Israel will be free from Gentile oppression and will serve the Lord and David their king. Rather, it is linked to the earth and to the seed of Israel, and to the land. For any Jewish maiden who accepted the Old Testament prophecy concerning the future of Israel and entertained the hope of a coming Messiah, would hardly question that the prophecy given by the angel would be interpreted literally, that is, she would understand by the throne of David an earthly throne such as David enjoyed in his lifetime. The mountains melt like wax before the Lord, before the Lord of all the earth.” (Psalm 97:1-5). The Kingdom of God, therefore, will be a safe haven, a home for those who surrender to the rule of God in their own lives. During the thousand-year reign of Christ, the remnant nation Israel, surviving the great tribulation, will greatly increase as will the Gentile nations, and repopulate the earth and rebuild their cities. The context of Jesus’ statement is a question put to Him by His Pharisee detractors who had asked when the kingdom of God would come (verse 20). And to be “in Christ” requires repentance and faith in Jesus as Lord and Savior. These are" "not three distinct … This, however, is taken into full consideration in the Word of God. In understanding the promises of a future kingdom given to Israel, one of the major Scriptures is that containing the Davidic covenant recorded in II Samuel 7 and I Chronicles 17. And this was yet a small thing in thine eyes, O Lord Jehovah; but thou hast spoken also of thy servant’s house for a great while to come; and this too after the manner of men, O Lord Jehovah!” David after recounting Israel’s history adds this word in verse 25: “And now, O Jehovah God, the word that thou hast spoken concerning thy servant, and concerning his house, confirm thou it for ever, and do as thou hast spoken.” In similar vein he concludes in verse 29: “Now therefore let it please thee to bless the house of thy servant, that it may continue for ever before thee; for thou, O Lord Jehovah, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.”. It was assured that a future king over Israel would come from David’s line. To confess Jesus as the resurrected and reigning Lord of all is a sign of the Holy Spirit working God’s will within you. Here it is recorded that the disciples came to Christ and asked the question according to Acts 1:6: “Lord, dost thou at this time restore the kingdom to Israel?” From the question itself it becomes apparent that the disciples were still anticipating an earthly kingdom and hoped for its immediate realization. A period of great trouble which Jeremiah refers to as “the time of Jacob’s trouble” will follow. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. John 3:5 In this verse, Jesus introduces a second facet of the Kingdom of God, teaching that a person can enter into it, as well as that one must be "born again" to bring about the entrance.The question arises, "How long must one wait before entering it?" Here the meticulous accuracy of the promises given to David and Solomon is illustrated. The divine order therefore is judgment on Israel and blessing upon Gentile first, to be followed by judgment on Gentile and blessing on Israel. The promise to Abraham concerning his seed and the land, and the frequent prophecy of Israel’s ultimate regathering are part of a larger pattern which promises a future kingdom to Israel. While the exact term is not found in the Old Testament, the existence of God’s Kingdom is expressed similarly in the Old Testament. Even if David is understood to refer to Christ as David’s greater Son, it is still a clear reference to a future millennium rather than to a situation that exists today. In his proposition 52, he lists 21 arguments in favor of literal interpretation and includes other collateral material. Here in the council in Jerusalem the question had been raised concerning the status of the Gentiles in the present age. The earliest example of the title king being used of God is in the 8th century B.C., According to Ezekiel 20:34-38, regathered Israel will be judged and rebels or unbelievers will be purged out. “Nevertheless, facts are stubborn things. Such a situation does not prevail in this present age and is not related here or elsewhere to the reign of Christ from the throne of His Father in heaven. When Our Savior taught that the Kingdom of God was like leaven that leavens the whole lump of dough, He used a daily experience of every person listening to demonstrate an incomparable dynamic. A major world war brings the period to a close. and is destined to continue until the second coming. According to Psalm 89:3, 4 Jehovah declares: “I have made a covenant with my chosen, I have sworn unto David my servant: Thy seed will I establish for ever, and build up thy throne to all generations.” This concept is declared again later in the same psalm beginning in verse 29 where it is promised that the seed will endure forever in spite of the specific problem of Israel’s sins and departure from God. David who is raised from the dead along with Old Testament saints has a part in the government of the people of Israel. The difficulties in interpretation come in examining the exact meaning of the term house as it pertains to David’s posterity and the words throne and kingdom. From the time of the Babylonian captivity on there was no literal earthly kingdom. Scholars have not agreed on the precise interpretation of this passage and amillenarians in particular have labored to make this a contradiction of the premillennial point of view. According to this psalm the covenant concerns David, his physical seed, and the relationship of his rule to the children of Israel. It is also promised in Amos 9:11 that the tabernacle of David would be restored in the latter days, apparently another reference to the revival of the political kingdom of Israel over which David was king. Prayer is the currency of the Kingdom. The Presence of the Future: The Eschatology of Biblical Realism, Paul and the Rhetoric of Reversal in 1 Corinthians: The Impact of Paul’s Gospel on His Macro-Rhetoric, California - Do Not Sell My Personal Information. 24 As the king began to do it, a man who owed him 10,000 bags of gold was brought to him. This is further confirmed by the final verse of Amos 9: “And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith Jehovah thy God.” In other words, the kingdom is related to the time when Israel will be regathered and be established in their ancient land. With the Scripture testimony before us, it is now possible for us to consider some of the problems which exist in this interpretation. Any ruler in this world is subject to the unrivaled King. The period of great tribulation will feature not only a time of trouble for Israel, but will be a period in which divine wrath is expressed on the earth. He said in effect that before the kingdom could come there had to be a fulfillment of God’s purpose in the church. He taught about “the relationship between Jesus’ ethical teaching and his preaching about the Kingdom of God,” as Ladd expressed in A Theology of the New Testament. In this covenant the promise of a king and a kingdom is narrowed to David’s seed. This literal interpretation and expected fulfillment of the Davidic covenant is of course in keeping with the other covenants previously studied. For this reason the implications of the provisions of the Davidic covenant can be determined only after ascertaining the interpretation placed upon this covenant by other Old Testament Scriptures. As late as Luke 22 on the night before His crucifixion, Christ said to His disciples in verses 29, 30: “I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom; and ye shall sit on thrones judging the twelve tribes of Israel.” Thus, late in His life after He had already been rejected by the people of Israel Christ repeats the same promises which had characterized the Old Testament, the announcement to Mary, and His conversation with His disciples on previous occasions. Generally speaking, amillenarians deny that this covenant has any decisive force on the millennial question and find its terms fulfilled in the present day with God’s dealings with the church. Through them God gave the Scriptures and through them God has illustrated many of His attributes, especially those of His faithfulness, love, and righteousness. Such an idea of course is not contained in the Davidic covenant as it is recorded in II Samuel 7, but it is asserted that later Scriptures give this interpretation. Therefore fear thou not, O Jacob my servant, saith Jehovah; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and none shall make him afraid.” As in other passages, the fulfillment of the Davidic covenant is linked with the return of Israel to the land following their time of Jacob’s trouble, as indicated in the preceding context. The victory of Jesus Christ has set the Church and the cosmos on an undeniable trajectory in which earthly kingdoms, powers, dominions, and opposition forces will also be enfolded, willingly or unwillingly, into the rule of the Lord. As Christ returns from heaven, He descends to the Mount of Olives and delivers His persecuted people. It is after these things—i.e., judgment on Israel, their scattering, and discipline—that Christ will return and build again the tabernacle or tent of David. The King James Version (KJV), also known as the King James Bible (KJB), sometimes as the English version of 1611, or simply the Authorized Version (AV), is an English translation of the Christian Bible for the Church of England, commissioned in 1604 and completed as well as published in 1611 under the sponsorship of James VI and I. The provisions of the covenant are given in II Samuel 7 beginning in verse 11: “Moreover Jehovah telleth thee that Jehovah will make thee a house. Jeremiah writes in Jeremiah 93:7, 8: “Therefore, behold, the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the children of Israel out of the land of Egypt; but, As Jehovah liveth, who brought up and who led the seed of the house of Israel out of the north country, and from all the countries whither I have driven them. The tension between the kingdom of this world and the Kingdom of God is never ignored by Scripture. 23 “The kingdom of heaven is like a king who wanted to collect all the money his servants owed him. I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: but my lovingkindness shall not depart from him, as I took it from Saul, whom I put away before thee. When Our Savior taught that the Kingdom of God was like leaven that leavens the whole lump of dough, He used a daily experience of every person listening to demonstrate an incomparable dynamic. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name whereby she shall be called: Jehovah our righteousness. Though this can be done only briefly within the limits of our present discussion, some important facts can be cited which decisively determine the ultimate interpretation of the Davidic covenant. Yet be sure of this: The kingdom of God is near.' If his children forsake my law, and walk not in mine ordinances; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. 25 The man was not able to pay. Jesus Christ was declaring the unparalleled rule and reign of God the Father, God the Son, and God the Holy Spirit had appeared unto Man through the promised Messiah. the Mosaic Law) in the Hebrew Scriptures. Jacob in his prophetic summary of the future of Israel prophesied concerning Judah: “The sceptre shall not depart from Judah, nor the ruler’s staff from between his feet, until Shiloh come; and unto him shall the obedience of the peoples be.” Though the full significance of this passage has been debated by some scholars, it can hardly be disputed that it limits the throne to Judah and his descendants. According to the context, David had been concerned that the worship of the Lord had centered in the tabernacle, a tent-like structure, which had been originally built by Moses. A concluding word is found in Zechariah 14 where it is predicted that after the second coming of Christ when His feet will touch the Mount of Olives (Zechariah 14:4), and “Jehovah shall be king over all the earth” (Zechariah 14:9). And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. God delegates authority to world rulers. He used the phrase “already and not yet” in A Theology of the New Testament to describe his position on the Kingdom of God and then immediately explains his words: “The early church found itself living in a tension between realization and expectation—between “already” and “not yet.” The age of fulfillment has come; the day of consummation stands yet in the future.”. “The Lord reigns; let the earth rejoice; let the many coastlands be glad! Over this land Christ will rule as He rules over the entire world. The Kingdom was never meant to imply the mere rule over Israel. Starting your free trial of Bible Gateway Plus is easy. This, of course, does not mean that Christians have no influence in the world, but that our faith is measured by our relationship with Jesus, not by the standards of the world. Such an inference could be established only by spiritualizing many prophecies both in the Old and New Testaments. Dr. George Eldon Ladd of Fuller Theological Seminary wrote convincingly about the two natures of the Kingdom of God: its presence and its future state. (1) Paul uses the phrase “this present evil age” to describe the kingdom of this world. This is not a contradiction, but simply the nature of the kingdom. Such loving condescension by the Lord to use us in His Kingdom work is not only humbling but magnifies the glory of God. One of the three special relations in which Christ stands to his people. The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed saying, ‘Let us burst their bonds apart and cast away their cords from us.’” (Psalm 2:1-3). Donald A. Hagner, Rev. In the settlement of this problem it is recorded that James made the following address: “Brethren, hearken unto me: Symeon hath rehearsed how first God visited the Gentiles, to take out of them a people for his name. Bible Verses about the Kingdom - Know ye not that the unrighteous shall not inherit the kingdom of… But seek ye first the kingdom of God, and his righteousness; and… The time is fulfilled, and the kingdom of God is at hand:… And the Lord shall be king over all the earth: in that… Thine, O Lord is the greatness, and the power, and the glory… Despite the spurious denial of some (perhaps, well-meaning) liberal Biblical scholars, the Old Testament is replete with the truth of the Kingdom of God. These two verses nicely encapsulate Daniel’s vision of an end-time “son of man” who will defeat all the enemies of God and of His people. These are brought back to their ancient land and possess the area from the River of Egypt to the river Euphrates. It is entirely possible that the request originated in the incident recorded in Matthew 19 where Christ had promised them in verse 28: “Verily, I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Here Christ is specifically confirming the concept of a future kingdom in which Israel would be the subjects and in which the disciples would have part in the government. Four areas will be considered: first, the covenant with David; second, Old Testament confirmation; third, New Testament confirmation; fourth, prophetic fulfillment. Heal the sick who are there and tell them, 'The kingdom of God is near you.' The Kingdom of God is mentioned in the Old Testament as the Kingdom of Jehovah (Jehovah being the English expression of the tetragrammaton – YHWH – the four consonant letters that make up the holy name of God in Hebrew). Jesus said that the Kingdom of God was near to the People with His appearance (Mark 1:15). for, behold, the kingdom of God is within you. It is probable that there would be little question about the meaning of this covenant, if it did not involve eschatology as a whole. Any study of the Kingdom of God without considering what the implications of the Kingdom for one’s own soul and destiny has missed the core teaching of Jesus. In the study of the prophecy relating to Israel, one of the major themes is the kingdom promised to David. (4) In summary, the prophet declared that David’s house, kingdom, and throne would be established forever. What Else Does the Bible Say? His self-identity as God incarnate was never in doubt. The provisions of the covenant of David therefore form a broad platform for the eschatology of Israel embodied in the Davidic kingdom. Though invisible, as it is worked through into all of the dough, the bread dough is changed. This is confirmed by David’s own remarks in connection with the giving of the covenant. . To be “in Christ” is to be in the Kingdom. The massive arguments for literal interpretation of these promises were presented as a proper basis for the fulfillment of this covenant in the future. In brief, the amillennial point of view is that the Davidic kingdom promised to David’s posterity is not a rule over the house of Israel, but a spiritual rule over the saints fulfilled in Christ’s present session at the right hand of God. Rather He replied: “It is not for you to know the times or seasons, which the Father hath set within his own authority.” By so much, He was affirming that the kingdom would be fulfilled, but that the time was not for them to know. The precise situation is described in Zechariah 14 and Revelation 19 and is confirmed in Romans 11:26, 27. There is no good reason for not taking this exactly as it is written, namely, that David will be raised from the dead and will with Christ reign over the people of Israel in the millennium. One of the first texts dealing with this subject is found in the announcements of the angel to Mary that she is to be the mother of Christ. Great judgments will take place including warfare, earthquakes, famines, and stars falling from heaven. It may be concluded therefore that early in Israel’s history the concept of a future kingdom constituted the matrix for Israel’s eschatology. 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