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.”. It was rather that it was improper to obtain such an honor as a requested privilege. The Kingdom of God is universal, taking in as subjects every creature and thing in the universe. It would seem hardly necessary to cite all the additional passages that might be available, but, inasmuch as this subject has been controverted, the mass of Old Testament prophecies that deal with the subject certainly give added stature to the literal interpretation of the Davidic covenant. Amos 9:14 reads as follows: “And I will bring back the captivity of my people Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.” In other words, the kingdom concerns itself with the rule over the people of Israel in their ancient land which will be characterized by revival and restoration, exactly what we would expect by the reference to rebuilding the tent of David. 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. A final confirming word is given by Christ in connection with His ascension in Acts 1. 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. In Jeremiah 23:5, 6 the reign of the king who is the son of David is described as coming to pass in a day when Judah and Israel shall be saved and dwell safely. 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. (4) The language used, which is also used by the prophets, denotes a literal throne and kingdom. Probably the leading question in the entire argument is whether a literal fulfillment of these promises is to be expected. Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.”. “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). 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. 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. The tension between the kingdom of this world and the Kingdom of God is never ignored by Scripture. A period of great trouble which Jeremiah refers to as “the time of Jacob’s trouble” will follow. Starting your free trial of Bible Gateway Plus is easy. Jesus repeatedly said that His Kingdom was an otherworldly kingdom. Do not be afraid, little flock, for your Father has been pleased to … Thus, His Kingdom, necessarily, cannot be bound by this world, though it is a Kingdom of love that is annexing all fallen things into the glorious redeemed life of Jesus. And to this agree the words of the prophets; as it is written, After these things I will return, and I will build again the tabernacle of David, which is fallen; and I will build again the ruins thereof, and I will set it up: that the residue of men may seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who maketh these things known from of old.” The passage concludes with the suggestion that Gentiles be not obligated to keep Jewish customs except in cases where this might hinder fellowship with the Jews, and winning them to Christ. The consummation of the prophecies regarding the kingdom therefore was postponed, but not cancelled. It is a fact that God has declared that Israel is not to cease from being a nation before Him for ever. The destiny of the kingdom of God administered through Old Testament covenants reached its climax through the work of Christ in establishing the new covenant. Heal the sick who are there and tell them, 'The kingdom of God is near you.' This is another strong confirmation that the literal interpretation of the Davidic covenant was intended. “Nevertheless, facts are stubborn things. 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. When the Lord Jesus spoke of the Kingdom of God being compared to a mustard seed that is the smallest of seeds that grows to a comparatively giant size, His listeners would have understood the folksy simile. 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. 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). 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. 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. Matthew 4:17 ESV / 32 helpful votes. At the end of the millennial reign of Christ, Satan is loosed and divine judgment overtakes any born in the millennium who rebels against Christ, who are Jewish and Gentile unbelievers. God installs and removes kings (Dan. These can be summarized under ten arguments for literal interpretation: “(1) The solemn character of the covenant which was confirmed by an oath. 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. To follow Christ is to become a subject of a Kingdom not of this world, yet, a Kingdom that is within you. (7) There is no ground for identifying David’s throne and the Father’s throne. The zeal of Jehovah of hosts will perform this.” Again the throne of David is mentioned specifically and the promise indicates that the fulfillment will go on forever. Article Images Copyright © 2020 Getty Images unless otherwise indicated. He is considered perhaps the world's foremost interpreter of biblical prophecy.John is perhaps best known for his bestselling work on Bible prophecy, Armageddon... More, 4. We are entering into Kingdom business. In the covenant David is assured that his seed will reign forever, while Solomon is only promised that his throne will continue forever. 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. This is not a contradiction, but simply the nature of the kingdom. His lightnings light up the world; the earth sees and trembles. The prophet Zechariah noted that Jesus will return to the Mount of Olives, a mountain ridge adjacent to and east of Jerusalem’s Old City. This is happening that God might become “all in all” and that Christ may fulfill the eternal Covenant; handing over the Kingdom to the Father (1 Corinthians 15:28). It is probable that there would be little question about the meaning of this covenant, if it did not involve eschatology as a whole. In this fine point is an illustration not only of the literalness of the prophecy, but of God’s intention to cut off Solomon’s line at the time of the captivity of Judah embodied in the declarations in Jeremiah 22:20 and 36:30. 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. The Kingdom of God is a “leavening agent,” a “yeast,” a fermenting power that changes something for the better; and causes it to grow. This point of view not only confirms the necessity of the virgin birth, that is, that Joseph could not be the father of Christ, but also supports the idea that God intended the prophecy embodied in the covenant with David to be taken literally even to such a fine distinction. From the time of the Babylonian captivity on there was no literal earthly kingdom. (9) The literal fulfillment is requisite to the display of God’s government in the earth, necessary to the restoration and exaltation of the Jewish nation and deliverance of the earth from the curse. From that time Jesus began to preach, saying, “Repent, for the … 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. In this and other Old Testament references there is no allusion anywhere to the idea that these promises are to be understood in a spiritualized sense as referring to the church or to a reign of God in heaven. The Old Testament contains no references to the kingdom of God. 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. It is a fact that the Jewish nation, still in unbelief, survivor of all others, alone retains its national identity…It is a fact that the promise of a land (the territorial limits of which were defined) to the posterity of Abraham, as also the promise of a son of David’s own line to occupy David’s throne for ever, were unconditional promises, ratified by covenant and oath. 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. Kingdom of God. (3) Both David and Solomon apparently understood it to be literal (II Samuel 7:18-29; II Chronicles 6:14-16). Of major importance is the main thesis of his remarks which is based on a reference and partial quotation of Amos 9:11, 12. Though Christ refused the request on the ground that only the Father had the right to bestow such an honor, He did not deny that such an honor might be afforded someone, which would hardly have been the case if the throne of God itself had been in view. In Jeremiah 30:8, 9 another reference is found to the reign of the seed of David and again it is in a context of Israel’s future regathering which will be consummated following the great tribulation. Mention again is made that righteousness and justice will exist in the land and that Judah will be in the land and Jerusalem will be in safety. Jeremiah writes: “But they shall serve Jehovah their God, and David their king, whom I will raise up unto them. It was difficult for the Jews to understand that for the time being the Gentiles should have a place of equality with Israel, in view of the many prophecies in the Old Testament which anticipated Israel’s pre-eminence and glory. When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. That Kingdom lived out through your life will begin to influence your family, other relationships, your choices, and your entire life. 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. This tension was addressed decisively by Jesus on the cross, Jesus arisen from the grave, and Jesus ascended into heaven. With the Scripture testimony before us, it is now possible for us to consider some of the problems which exist in this interpretation. 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). The coming of our Lord Jesus fulfilled this primordial promise and ushered in a reversal of the effects of the Fall. In this covenant the promise of a king and a kingdom is narrowed to David’s seed. and is destined to continue until the second coming. 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. The Search OF the Savior: Why Jesus Came, Part 2 (Gal. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.” In the light of the prominence given this same subject in the Old Testament, the question may be fairly raised: What would such a prophecy mean to Mary? Only those who pass the searching judgment of Christ are allowed to enter into the millennial period. Quite often the attempt is made to deny that anything in the Old Testament construes a premillennial eschatology and statements are made such as that of Louis Berkhof: “The only Scriptural basis for this theory [i.e., premillennialism] is Revelation 20:1-6, after an Old Testament content has been poured into it” (Systematic Theology, p. 715). 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