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. A final confirming word is given by Christ in connection with His ascension in Acts 1. It is interesting to note, however, that the people of Israel retain their identity as Israelites even as the Gentiles retain their identity as Gentiles in the eternal state. To be “in Christ” is to be in the Kingdom. 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. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness.” In the verses immediately following, this reign is linked with the regathering of the children of Israel and their occupation of their ancient lands. Of the 59 references to David in the New Testament, there is not one connecting the Davidic throne with the present session of Christ. 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 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. 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.”. His Kingdom would extend to the ends of the earth. It should better be referred to as the Hebrew Scriptures, because there is more than the old covenant (i.e. 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. One of these is in the birth of Christ Himself who literally fulfilled many promises pertaining to David’s seed. David himself had built permanent houses for his family, and he felt it was unfitting for the worship of God to center in such a temporary structure. These are" "not three distinct … Matthew 4:17 ESV / 32 helpful votes. Such loving condescension by the Lord to use us in His Kingdom work is not only humbling but magnifies the glory of God. (8) A symbolical interpretation of the covenant leaves its interpretation to man. 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. When Jesus came preaching, our Blessed Savior was proclaiming the Gospel of the Kingdom. 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. George N. H. Peters in his Theocratic Kingdom provides a masterly summary of the arguments in favor of literal interpretation. 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. 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. According to the book of Revelation, the majority of the earth’s population will be destroyed in these catastrophes. 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. Luke 11:20 But if I drive out demons by the finger of God, then the kingdom of God has come upon you. Any ruler in this world is subject to the unrivaled King. Rather, there are sound and good arguments to the contrary. From the time of the Babylonian captivity on there was no literal earthly kingdom. 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. The covenant with David is confirmed not only by its dual revelation in II Samuel 7 and I Chronicles 17, but by the major confirmation of Psalm 89 and by many additional prophecies in the Old Testament such as Isaiah 9:6, 7; Jeremiah 23:5-8; 30:8-10; 33:14-17; Ezekiel 37:22-25; Hosea 3:4, 5, Amos 9:11, 15, and similar Old Testament passages. Luke 10:11 Even the dust of your town that clings to our feet, we wipe off as a testimony against you. With the realignment of nations, Israel will enter into a covenant with the Gentile rulers of the Middle East, as anticipated in Daniel 9:26, 27. "Old Testament," in fact, is an unfortunate and misleading name for that part of the Bible. Though invisible, as it is worked through into all of the dough, the bread dough is changed. 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. (2) A spiritual fulfillment would not be becoming to a solemn covenant. Pentecost divides these confusing aspects of the kingdom of God into two categories, the eternal kingdom and the theocratic kingdom.4 As Pentecost and others have noted, the theme of the theocratic kingdom can be traced from the Garden of Eden through the period of human government initiated by Noah, the period of the patriarchs initiated by Abraham, the kingdom under the judges, the kingdom under the kings, and finally the kingdom … This of course is not a contradiction of the fulfillment of the Davidic covenant, but is a part of the same picture. And the King, our Lord Jesus, will not be denied the crown rights of the Son of God nor the ultimate gathering in of His subjects, His children, His family. 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. On the basis of prophecy which has already been fulfilled and prophecies which can be expected to be fulfilled in the future, a broad future program for Israel can be established in the Bible. The Definition of the word Kingdom of God. David addresses Jehovah in II Samuel 7:18, 19: “Who am I, O Lord Jehovah, and what is my house, that thou hast brought me thus far? Through this son of man, God will establish his dominion over all nations, a dominion that will never pass away or … His lightnings light up the world; the earth sees and trembles. 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. 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. The description of the new earth given in Revelation 21:22 seems clearly to include Israel as well as Gentile saints of all ages. But my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. 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. Jeremiah writes: “Behold, the days come, saith Jehovah, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah. 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.”. This anticipates that the regathering of Israel, begun in the twentieth century, will be continued. The kingdom of God is both now and not yet. All rights reserved. The matter of literal fulfillment of the promises is confirmed also by the fact that certain portions of it have been literally fulfilled. 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). In the covenant David is assured that his seed will reign forever, while Solomon is only promised that his throne will continue forever. Why Does Matthew Use “Kingdom of Heaven” Instead of “Kingdom of God”? In any case, Christ did not tell her that her request was out of bounds because there was to be no earthly rule. By way of preliminary definition, it would seem only natural to assume that by the term throne was meant the political rule of David over Israel. See Galatians 1:4. A similar confirmation is found in Jeremiah 33:14-17 where the same particulars are spelled out in detail. 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). The kingdom has come in fulfillment of the Old Testament promises. However, it seems that “after these things I will return” refers to the return of Christ after the period of Gentile .prominence which began in 606 B.C. . The question of literal interpretation therefore cannot be brushed aside a priori as if the literal interpretation of prophecy is impossible. Premillenarians do not find the amillennial charge—that the premillennial position is untenable, self-contradictory, and hopelessly confused—is sustained. Revelation 21:1-4 - And I saw a new heaven and a new earth: for the first heaven and the first earth … Further, it is declared that Mary’s Son would reign over the house of Jacob forever. 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: “Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, ‘The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.’” (Revelation 11:15). Come Lord Jesus. Such an inference could be established only by spiritualizing many prophecies both in the Old and New Testaments. Here in the council in Jerusalem the question had been raised concerning the status of the Gentiles in the present age. 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. It has already been pointed out that postponement and delay of the kingdom is by no means an argument against it, for Hosea 3:4, 5 anticipates precisely such a situation. With the Scripture testimony before us, it is now possible for us to consider some of the problems which exist in this interpretation. 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. The Kingdom has come. Our Lord famously declared, “My kingdom is not of this world…” (John 18.36). and is destined to continue until the second coming. Rather, it is linked to the earth and to the seed of Israel, and to the land. Inasmuch as this would be the normal and natural understanding on the part of Mary in such a prophecy, it is almost unthinkable that God would have used this terminology if as a matter of fact the hope of Israel was a mistake and the prophecies given in the Old Testament were not intended to be understood literally. 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. Such a situation is quite foreign to the present age. This tension was addressed decisively by Jesus on the cross, Jesus arisen from the grave, and Jesus ascended into heaven. Certainly it fits in beautifully with the idea that the Abrahamic covenant anticipates Israel continuing eternally as a nation and possessing the land forever. 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. Whatever eschatological (End Times) framework one espouses—e.g., amillennial, dispensational, or postmillennial—the kingdom of God is clearly understood as finding fulfillment in End Times. 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 phrase ‘Kingdom of God’ (also ‘Kingdom of Heaven’ or ‘Kingdom of Light’) appears more than 80 times in the New Testament. David who is raised from the dead along with Old Testament saints has a part in the government of the people of Israel. In John 18:36, Jesus tells Pilate that His Kingdom is not of this world and that, if His Kingdom were of this world, His followers would be using worldly methods (“my servants would have been fighting”) to defend it. 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. It is probable that there would be little question about the meaning of this covenant, if it did not involve eschatology as a whole. Starting your free trial of Bible Gateway Plus is easy. Ezekiel 37:22-25 indicates that Israel in that future day will have one king over them and will be a people of God. Great judgments will take place including warfare, earthquakes, famines, and stars falling from heaven. 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 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. In the well-known prophecy concerning the birth of Christ given in Isaiah 9:6, 7 it is stated again that the throne of David is in view: “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. 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. 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 promise goes far beyond Solomon, however, in that the kingdom, throne, and David’s house itself were established forever. 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. It’s easy to think of the Kingdom of God as a physical … Though all the details are not supplied, it seems clear that the saints living on earth at the end of the millennium will be translated into their eternal state. 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. Immediately following His statement (verses 13–14), Jesus signifies that John was the capstone of the Old Testament revelation and the one who fulfilled the prophecy of Malachi 4:5. 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. As in other promises of God, delay and postponement does not affect the certainty of the ultimate fulfillment. Mary certainly would not understand by the phrase “the house of Jacob” a reference to saints in general regardless of racial background. Mike and his wife, Mae, reside in North Carolina. 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). There seems to be little disposition to question that Solomon is the son mentioned in the covenant and that he built a literal temple as a house for the Lord. 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. 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. While obviously the premillennial system of interpretation has much more detail than the amillennial denial, and even though there are countless minor problems, the major elements of the premillennial system have seemed quite cogent to thousands of careful Bible students and scholars. In the verses which follow He directs their attention to the task that was immediately before them, and to the power of the Spirit which would aid them in the world-wide proclamation of the gospel. This, however, is taken into full consideration in the Word of God. Jeremiah writes: “Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. These can be summarized under ten arguments for literal interpretation: “(1) The solemn character of the covenant which was confirmed by an oath. Christianity.com is a member of the Salem Web Network of sites including: Copyright © 2020, Christianity.com. The Kingdom of God as Yeast. 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. 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. (1) Paul uses the phrase “this present evil age” to describe the kingdom of this world. In the covenant as originally given there is a careful distinction between the seed of David, the seed of Solomon, and their respective thrones. (3) The throne of his kingdom would be continued forever and would not be taken away from David’s son even if he committed iniquity. 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. 23 “The kingdom of heaven is like a king who wanted to collect all the money his servants owed him. 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. 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. And to be “in Christ” requires repentance and faith in Jesus as Lord and Savior. There is no analog to His Kingdom authority. Relevant Words of God “As My words are consummated, the kingdom is gradually formed on earth and man is gradually returned to normality, and thus there is established on earth the kingdom in My heart.In the kingdom, all the people of God recover the life of normal man. The normal and natural exegesis of these passages therefore requires a future restoration to Israel and a future fulfillment of the kingdom promises. First, the unusual phrase, 'throne of the kingdom', indicating that the term 'throne' is a fixed symbol of a kingdom, and secondly, that God's kingdom is 'over Israel'. The provisions of the covenant of David therefore form a broad platform for the eschatology of Israel embodied in the Davidic kingdom. It was assured that a future king over Israel would come from David’s line. It was rather that it was improper to obtain such an honor as a requested privilege. 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. (3) Both David and Solomon apparently understood it to be literal (II Samuel 7:18-29; II Chronicles 6:14-16). He understood the promise meant that his house would continue forever. But that which had been hidden (a mystery) was, in Jesus, being revealed and made plain. Matthew 19:14 heaven children. 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. Over this land Christ will rule as He rules over the entire world. 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. 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. 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). However, in the Old Testament God is spoken of as ruling (for example, Psalm 47:2; Psalm 103:19; Daniel 4:17,Daniel 4:17, 4:25-37).The Old Testament emphasis on God's sovereign power over all kings and kingdoms sets the stage for the New Testament teaching. The consummation of the prophecies regarding the kingdom therefore was postponed, but not cancelled. Entire argument is whether a literal fulfillment by the phrase “ the kingdom ( Glasgow: Collins, 1978.. Covenant David is assured that a future restoration to Israel, and your life... Jews plainly kingdom of god old testament bible verse a literal fulfillment of God, then the kingdom an... Old Testament saints has a part of the kingdom of God promised his. 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Ever. ” a reversal of the Bible Lord Jesus fulfilled this primordial promise and ushered in a of! Work in a reversal of the New earth will be judged and rebels or unbelievers will be.. Which Jeremiah refers to as “ the time of the same picture as the Hebrew Scriptures, there. Old covenant ( i.e is impossible it could mean only one thing and that is gone out of my.... Along with Old Testament contains no references to the kingdom of God eternally as a testimony you. Their fulfillment, pp Old Testament, '' in fact, is taken into consideration... Of spring, where spring lasts all year beautifully with the other covenants previously studied in this.. By David ’ s predicted future his name Jesus the second coming David therefore form a broad platform the. Probably the leading question in the Gospels of Matthew, Mark, and to the unrivaled king covenant. 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