04.2.16. The Kingdom Defined
Chapter 16 - THE KINGDOM DEFINED
Many formal statements have been made concerning the kingdom, but there is only one true definition: The Kingdom of God will be when the Son of man openly exercises His power and visibly brings all things into subjection to His righteous reign on the earth. Biblical ignorance, denominational prejudice, and fanaticism have obscured the true meaning of the kingdom. Every professing Christian must confess that what God said is true, but what the expositor of Scripture says may or may not be true. The only way to determine the authenticity of the exegete is to compare what he says with the Divine record of truth. The purport of the kingdom can be determined only by a thorough investigation of all the Biblical data on the subject. Its definition should not be determined by a few isolated passages from the Bible. Christians have only one key to unlock the true interpretation of the kingdom. Since Christians possess the Divine unction (1 John 2:20; 1 John 2:27), they must correlate all the information from the first prophecy to the fulfillment of the prophecy in the establishment of the kingdom. The kingdom of Christ is one of the great themes of Biblical prophecy. It was the leading subject of the Old Testament prophets, John the Baptist, Jesus Christ, and the apostles. Should someone object to this fact, this is the answer: There can be no kingdom without the King. Furthermore, kingship is subsequent to saviorhood. A correct understanding of the kingdom is necessary to properly teach the Scriptures. The kingdom of God is the object of the covenants. Through the truth of the new covenant, operating in this age, the elect are being called to become heirs of the kingdom. Therefore, the assembly is a preparatory stage for the coming kingdom. The kingdom is a special honor given by the Father to Jesus Christ as the Son of Man. Much of Holy Scripture is given to the subject of the kingdom, because it is the perfection of all of Christ’s work and honor.
There is little agreement among many expositors concerning the connotation of the kingdom. The Greek word for “kingdom” is basileia, which basically means a ruling. Some say the kingdom of God cannot be divorced from the present and personal activity of God. They state that if kingdom means a future realm over which a king rules, the spiritual kingdom would be excluded. Thus, they conclude that the kingdom cannot be something that has come and has not come. Those who embrace the present spiritual kingdom in the assembly fail to differentiate sovereignty from kingship. God has ever been the sovereign Lord and Ruler over all nations, but He was not the theocratic King of any nation until God called elected Israel. Furthermore, while God ruled Israel as her theocratic King, He did not cease exercising His sovereignty. Therefore, the kingdom which Christ ascended to receive—the future kingdom—belongs to Him as the Son of Man, the Son of David. While the ascended Son of Man is not presently reigning over the future kingdom as the Son of God, He is the sovereign Ruler over the universe. In His Divine capacity, He is reigning over all; but this reign is not the reign of promise as the Son of Man. The reign of promise will be an externally visible manifestation of the God-Man in the kingdom He has gone to receive.
Serious defects exist in a system which requires many different interpretations of the kingdom, such as the kingdom being defined as
(1) the spiritual reign in the assembly (Matthew 3:2),
(2) praying for the advancement of the gospel (Matthew 6:10),
(3) the effects of the gospel (Matthew 13:24),
(4) the new dispensation (Matthew 13:44),
(5) every man that is acquainted with the gospel (Matthew 13:51-53),
(6) the assembly on earth (Matthew 16:19),
(7) those who readily become Christians (Matthew 21:31),
(8) reception as sons of God (Matthew 25:34), and
(9) heaven where God’s reign shall be fully established (Matthew 26:29). The kingdom cannot be Scripturally interpreted to infer all these things.
Chiliasm is the theological doctrine that Jesus Christ will set up a theocratic kingdom on earth for a thousand years. The word “chiliasm” comes from the Greek word chilioi, which means a thousand. It is used ten times in the New Testament (2 Peter 3:8; Revelation 11:3; Revelation 12:6; Revelation 14:20; Revelation 20:2-7). The word “millennium,” a Latin word which means the same thing, has taken its place. One is mistaken to think Christ’s reign will be consummated at the conclusion of the millennium. He is the King of the ages.
Opponents to millennialism stress that outside of Revelation 20:1-15 there is no reference to a millennium. To the surprise of many premillennialists, these opponents are correct to say Christ’s reign cannot be limited to a period of one thousand years. Jesus Christ is called the King of the ages: “Now unto the King eternal [aionon, genitive masculine plural of aion, which means ages], immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen” (1 Timothy 1:17). The Scriptures nowhere declare that Christ’s reign is restricted to a thousand years. On the contrary, the Bible speaks of His reign continuing forever: “He shall be great, and shall be called the Son of the Highest: 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” (Luke 1:32-33).
Most premillennialists make the mistake of placing emphasis on the millennium rather than the kingdom. While there are only six references to the millennium in Revelation 20:1-7, there are many references in the Scriptures to the King and His kingdom. The idea that Christ will establish a kingdom to last a short period of one thousand years should be denounced. Scripture often speaks of the coming kingdom of Jesus Christ, which is associated with His second advent. The millennium is the period which serves as the transition between the age of the assembly and the eternal state.
Christians are waiting for not only the redemption of the body but also the renewal of the earth: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?” (Romans 8:18-24). Since the whole creation is now under the curse, the animate and inanimate world is subject to vanity. Amillennialists ask, Where does Scripture say there will be a millennium? The millennium is not mentioned, but reference is made to the lifting of the curse in Christ’s kingdom. There will be a change in the material world when Christ comes. The main idea is transition, not extinction. The verb “perished” of 2 Peter 3:6 refers to the people on earth who perished, not to the earth itself. Peter, speaking of the old world, said, “Through which the world at that time perished, being deluged by water” (translation). The Greek verb translated “shall be dissolved” of 2 Peter 3:12 describes deliverance rather than annihilation. Since this Greek verb luo is used for loose, release, or set free, earth’s present condition shall give place to a better condition. Groaning and travailing, which occur in the material world, will give place to glorying and triumphing in the kingdom. The kingdom will be filled with righteousness. Every blessing of the Christian is the fruit of Christ’s redemptive work. We often hear the question, Is Divine healing in the atonement? Some answer in the affirmative and others in the negative. The affirmative Biblical answer demands explanation. By the merit of Jesus Christ, every good and perfect gift comes from the Father (James 1:17). The resurrection of the body of the believer is included in the atonement, but it is not yet ours. The request for healing may or may not be presently granted. Restoration to health is subject to the will of God. Christians await the glorification of our bodies. We will be perfected spiritually and physically in the kingdom. The kingdom will involve the whole world. It will encompass eternity and not the millennium only. Abraham shall become heir of the world (Romans 4:13). The promise to Abraham, according to amillennialists, was not given on the natural but the supernatural plane. They say that whatever may be involved in the numerous seed is in the supernatural and never in the natural sphere. They ridicule what they call the segmentary and fragmentary interpretation of the Bible. The kingdom argument for the supernatural is commendable. This argument begins by showing that God promised Abraham the humanly impossible. Isaac was supernaturally conceived by Abraham’s dead loins and Sarah’s dead womb. The promises made to Abraham were made through Christ (Galatians 3:16-29). All the saved have been supernaturally born (John 1:12-13; John 3:8). These constitute Abraham’s spiritual seed. There is no argument with these Scriptural facts, but the theory of no future kingdom breaks down when it states that the promise to Abraham did not include the earth. The land promise, they say, was conditional; but every condition has been violated.
Truth reveals whether amillennialists or millennialists are fragmentary and segmentary in Biblical interpretation. Amillennialists, who embrace the doctrine of free grace, teach that God’s covenant with reference to soteriology (salvation) is unconditional. On the other hand, they state that the covenant with reference to eschatology (last things) is conditional. This is dividing God’s eternal purpose into contradictory segments, thus reducing the purpose of God into incomplete parts. Millennialists who adopt the doctrine of free grace espouse the unconditional covenant of God with reference to soteriology and eschatology. Thus, they do not divide God’s purpose into incomplete segments.
God’s purpose clearly shows that He intends to set up a visible kingdom on this earth (Genesis 1:26-28). Man’s power to govern, however, was lost by the fall. Immediately after the fall of man, God revealed His purpose to not only save His elect but also give us eternal rest in the kingdom. This purpose was gradually unfolded. God’s plan was revealed in the meaning of the names of the men from Adam to Noah:
(1) Adam—man,
(2) Seth—appointed,
(3) Enos—mortal,
(4) Cainan—fixed or objective mercy,
(5) Mahalaleel—the praise of God,
(6) Jared—shall descend,
(7) Enoch—dedicated, under God’s discipline,
(8) Methuselah—longsuffering,
(9) Lamech—brought low or overthrown, and
(10) Noah—rest (Genesis 5:1-32). When these names are connected as a chain of historical events, they reveal that man appointed to die stands before objective mercy, praises God, descends, and becomes dedicated. God is longsuffering for the elect’s sake, and when the lawless have been brought low, rest will be experienced in the kingdom. The Divine purpose becomes more detailed, specific, and certain in Abraham. God revealed more of the particulars of His purpose in salvation by distinguishing Abraham from others of the human race. He made a covenant with him concerning the seed and the land and confirmed it with an oath.
Jesus Christ, the seed of Abraham (Galatians 3:16), is the appointed heir of all things (Hebrews 1:2). Christians, the spiritual seed of Abraham (Romans 4:13-25), are joint heirs with Christ (Romans 8:17). Amillennialists question the attractiveness of Christ’s reigning on David’s throne. They fail to distinguish Christ’s absolute sovereignty, which is His eternally as the Son of God, from His kingship, which is given to Him by promise as the Son of Man. They ignore the truth that those who inherit the eternal kingdom will not be in flesh and blood, but they will be in flesh and bones, like Jesus Christ (Luke 24:39). Furthermore, they represent the kingdom as a material kingdom on the earth which is under the curse. In contrast to their representation, the curse will be lifted. The new heavens will not be on a sin cursed earth but on a renewed earth (2 Peter 3:10-13).
Biblical millennialists do not believe the reign of Jesus Christ will be limited to one city, but He shall reign over the renewed world—the new heaven and the new earth. Absolute authority is Christ’s eternally, and He will not relinquish that authority over all things to reign as King over a limited area. His absolute authority over all things as Son of God will be visibly recognized in His kingship as Son of Man. When one argues that the patriarchs waited for the kingdom, we offer no objection, if this does not mean that the kingdom will be either Christ’s assembly or a period of only a thousand years. The hope of both the Old Testament patriarchs and the New Testament saints is the coming kingdom: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Hebrews 11:39-40).
Christians have no doubt that Luke 19:11-27 refers to the actual coming again of Jesus Christ. This passage clearly shows that the visible kingdom will not appear until the return of the Lord Jesus Christ. Christ will receive the kingdom, not the assembly, from the Father. Hence, He will return with the kingdom for its establishment on the earth (2 Timothy 4:1; Revelation 11:15; Revelation 5:10). In Luke 19:11-27, three things should be observed:
(1) The kingdom for which the Jews looked would not immediately appear (Luke 19:11)—the word “appear” describes a positive appearance.
(2) The period between the ascension and second coming of Christ is one in which servants wait and have responsibilities (2 Thessalonians 3:10).
(3) Having received the kingdom from the Father, Christ shall return in power and glory. He will not receive the kingdom from men on earth. The Old and New Testaments are occupied with three great facts: Christ is coming; He has come; and He will come again. This age is the time of Christ’s personal absence from the earth.
Arminianism and amillennialism are both refuted in Luke 19:1-48. In the first ten verses, Jesus Christ presented Himself as “the Son of Man,” which signifies the Mediator who must stand between God and the elect (1 Timothy 2:5). In Luke 19:10, Christ’s purpose for coming into the world is expressed—"For the Son of man is come to seek and to save that which was lost." His purpose could not be frustrated. Modern minds have been conditioned by false teaching to think of the cross as a redemption which does less than it was purposed to accomplish. Contrarily, everything God purposed shall be accomplished. We are definitely told who seeks whom. Sinners do not seek God (Romans 3:11), but the Son of Man seeks and saves those for whom He died (John 10:11-16). The Arminian erroneously places man before God. In the case of Zacchaeus, the Guest became the Host when Christ said, “...today I must abide at thy house” (Luke 19:5). Later, Christ said to Zacchaeus, “This day is salvation come to this house, forsomuch as he also is a son of Abraham” (Luke 19:9). Hence, he had been freely elected to salvation. Although Zacchaeus was a Roman tax-collector, he became Abraham’s spiritual seed by regeneration. Therefore, Zacchaeus became an heir of the eschatological kingdom that Christ explained in the parable of the nobleman in the verses that followed (Luke 19:11-27).
Jesus Christ has gone to receive for Himself a kingdom and to return. Amillennialists deny a future kingdom on earth. They teach that Jesus Christ received the kingdom in heaven and is presently reigning as King over the whole human race on earth. Concisely stated, Amillennialists believe the kingdom is heavenly rather than earthly, is spiritual rather than political, is present rather than future, and has been inaugurated in the first rather than awaiting the second advent; and the kingdom’s King is in heaven rather than coming to earth to reign. They also equate the kingdom with the assembly. Conversely, Jesus Christ has gone to receive the kingdom in fulfillment of Old Testament prophecy: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:13-14). When He receives the kingdom, the Son of Man will return to earth, thus uniting heaven and earth. At that time, the will of God will be done on earth as it is in heaven. The kingdom was not established at Christ’s first advent. He has gone to receive it. There is an interesting parallel in the career of King David, the greater ancestor of Jesus Christ. When David was chosen and anointed king of Israel, he did not immediately occupy the throne (1 Samuel 16:1; 1 Samuel 16:13). He was a fugitive while Saul usurped the throne for a time (1 Samuel 15:28). However, during the time David was a fugitive, many loyally gathered themselves to him (1 Samuel 22:1-2). When Saul’s rule was ended by defeat and death, the kingdom of David, who was a type of Christ, was established over Israel. Jesus Christ is the fulfillment of the prophecy given to King David. Christ was chosen, anointed, and has been exalted to be the messianic King (Acts 2:36). He has gone to the right hand of the Father to receive the kingdom. In the course of His absence from the earth, Satan is the usurper because he is the god of this age (Ephesians 2:1-3). However, Christ’s elect are being gathered together in Him as heirs of the kingdom (Acts 15:13-17; James 2:5). Satan’s rule shall be ended by final defeat and death when Christ returns to establish His kingdom (Revelation 19:11-16). The kingdom will not be established in power and glory until Jesus Christ returns. Since the kingdom is heavenly, it must be received from the Father, not from men. “Thine is the kingdom” (Matthew 6:13) proves that the Father must give it. “Thy kingdom come” of Matthew 6:10 refers to one distinctive future kingdom. There are not two or more, one within the other, or one that precedes the other. Since believers are to pray for the coming of the kingdom, it does not presently exist.
Christians are responsible to be employed until Christ returns. The rights of Jesus Christ were denied Him by men while He was on the earth, but He had gone to a place where all rights are granted Him. These rights must be maintained by Christians in testimony on the earth. The testimony of Christ is the doctrine of Christ (2 John 1:9-11). Believers should faithfully contend for the faith throughout the absence of Christ (Jude 1:3). The character of Christ’s testimony in the continuance of His absence is given in Luke 19:28-40. Although Christ is exalted above all heavens as to His place on high, He is the lowly One as to His testimony on the earth (Php 2:5-11). Therefore, the Lord selects lowly persons to bear the testimony of the lowly One (1 Corinthians 1:26-31). Working and watching are the two duties of Christ’s servants (Mark 13:32-37). Christ’s absence is represented as lasting a day and a night. The day and night describe the two duties He gives all Christians—working in the day and watching in the night.
Matthew’s account of the parable of a man delivering the talents to his servants before traveling into a far country (Matthew 25:14-30) is similar to Luke’s record of a certain nobleman delivering a pound to each of ten servants before going into a far country (Luke 19:11-27). The important difference between them is the unequal distribution of the talents in Matthew and the equal distribution of the pounds (minas) in Luke. Matthew stressed the sovereignty of God who divides to every man severally as He pleases (1 Corinthians 4:7; 1 Corinthians 12:11). Whereas, Luke portrayed the responsibility of the recipients, each of whom received one pound. Matthew, like Luke, spoke of the prolonged absence of the distributor of the gifts.
The absence of Jesus Christ is portrayed as a night season (Matthew 14:22-33).
After the miracle of feeding the multitude with five loaves and two fish, Christ constrained His disciples to go to the “other side” (Matthew 14:22). The disciples in the ship symbolize Christ’s people in the world as they face the sea of mankind, the darkness of depravity, and the wind of false doctrine. The faith and obedience of the disciples were tested (Matthew 14:24; Matthew 14:28); nevertheless, Christ returned to bring His disciples to their desired haven (Matthew 14:25-33). The King shall return with His kingdom. When the nobleman “...returned, having received the kingdom, then he commanded these servants to be called unto him...” (Luke 19:15). Who can deny this refers to the coming of Christ? This parable distinguishes the servants from the citizens. The citizens rejected and crucified Christ. Israel rejected the Messiah. They sent a message after His return to the Father, saying, “...We will not have this man to reign over us” (Luke 19:14). Israel’s continual refusal of Christ is seen throughout the Acts of the Apostles (Acts 2:1-47, Acts 3:1-26, Acts 7:1-60, Acts 13:1-52, Acts 15:1-41, Acts 28:1-31). The servants were called to the returned nobleman—Christ. These ten servants could not be the apostles. There were twelve apostles at the beginning, and there were eleven after the apostasy and death of Judas. The ten servants suggest the idea of responsibility. The lethargic Thessalonian Christians who were misled to believe the resurrection had already taken place had ceased working. Therefore, Paul reminded them “that if any would not work, neither should he eat” (2 Thessalonians 3:10). Christians must awaken from apathy and assume the responsibility of redeeming the time, because the days are evil (Ephesians 5:14-16). Between Christ’s ascension and His coming again, we expectantly wait and look for His coming again. The pound given to each of the servants does not signify special grace. Special grace was wrought in their hearts and not merely delivered to them. It is never taken from one to whom it is given (Romans 11:29). (Study Romans 8:28-31.) The pound refers to the witness of God that makes every man inexcusable (Romans 1:19-28; Psalms 19:1-14). The returned King commanded all the servants to be called before Him in judgment. The first person who came was faithful to exercise his responsibility. He recognized that God is sovereign and had granted him the ability to be fruitful (Luke 19:16-17). (Study Acts 9:5-6; 1 Corinthians 15:10.) The second person was not as faithful as the first; therefore, the commendation given to the first person was omitted for this second person (Luke 19:18-19). Rewards are according to the degree of faithfulness. “And another came, saying, Lord, behold here is thy pound, which I have kept laid up in a napkin” (Luke 19:20). Lordship was acknowledged, but this is understood in the light of the confession of Christ’s lordship by the unsaved (Php 2:9-11; Matthew 7:21-23). He was an Arminian in his concept of theology. He said, “For I feared thee, because thou art an austere man...” (Luke 19:21). Austere means severe, hard, harsh, cruel, and uncompassionate. A recipient of grace would not bring such accusations against the God of unmerited favor, who said His yoke is easy and His burden is light. The returned King used the false servant’s own statement to condemn him. You will observe that the returned King will first deal with the faithful servants and finally with the wicked. No time element is mentioned here because the emphasis is placed on the difference between true and false servants. The Son of Man will openly exercise His power and visibly bring all things into subjection to His righteous reign on the earth in the eschatological kingdom.
Adam’s dominion over the earth proves God’s purpose to reign through the Son of Man on earth (Genesis 1:26-28). The reign of Jesus Christ as the Son of Man points backward to Adam’s failure in the garden and forward to Jesus Christ, through whom the forfeited blessings are restored. Man was made a little lower than the angels, and he was the undisputed ruler of the lower world (Genesis 1:28; Psalms 8:4-9). In the capacity of ruler, Adam wore God’s image; he represented God on the earth. Adam’s dominion was universal as far as the lower creation was concerned. However, that dominion was lost in the fall. The dominion that was lost in Adam shall be restored in Jesus Christ, the second Adam. Psalms 8:1-9 is applied directly to Jesus Christ in Hebrews 2:6-7. Hence, Christ’s reign will be universal. As the land and the creatures on it were to participate in the sabbath rest, how much more shall their antitype (Romans 8:18-24)? Christ’s visible reign must not be enfeebled by making it to mean nothing more than His reign in the heart. The writer of Hebrews teaches us that Psalms 8:1-9 is not yet fulfilled in the preeminent Man, Jesus Christ, the Son of David: “...But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man” (Hebrews 2:8-9). The extent of Adam’s fall will be regained by Jesus Christ, the second Adam. As the second Adam, Jesus Christ will overthrow the empire of Satan and regain the dominion Adam lost. Therefore, His redemption carries as far as the consequences of the fall have reached. Since the curse will be annulled, its extent must be ascertained. Man is literally depraved (Romans 5:12). The lower creation is literally under the curse. Hence, there was a literal Eden, serpent, fall, and curse. The sorrowful parturition of the woman, the toil and corruption of man, and the thorns and thistles of earth are literal. By His redemption, Jesus Christ conquered the consequences of the fall and regained what Adam lost. Therefore, man is literally renewed by the work of the triune God. Regeneration is from the Father, through the Son, and by the Holy Spirit. All the departments of the lower creation involved in the consequences of the first man’s shameful defeat must exhibit the fruits of the second Man’s magnificent victory. Romans 8:1-39 advocates the deliverance of the whole visible creation. This does not indicate progressing from the material to the spiritual and then regressing to the material. It signifies proceeding from the promise to its fulfillment. A kingdom of rule apart from the renewed creation would be inconsistent. A doxology by Paul in 1 Timothy 1:17 concluded his glorious testimony of saving grace: “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.” The Greek reads to de basilei ton aionon—"Now, to the King of the ages" (translation). He was filled with adoration for his Savior and King. The Greek word aionon is a genitive plural of aion, which means a period of time of significant character, an era, an age, or eternity. Since the word is plural, one would not say eternities but ages. It is another way of expressing the fact that Christ’s kingdom shall not have an end: “ouk estai telos [there shall be no end]” (Luke 1:33). This is the testimony of the Old and New Testament prophecies: “And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:14). “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever” (Revelation 11:15).
Christians in the early assemblies waited for Jesus Christ, the King of the ages (Romans 8:23; 1 Corinthians 1:7; Php 3:20; Hebrews 9:28). The double compound Greek verb apekdechomai, used in these verses, means to wait tirelessly, expectantly, and eagerly for Christ. Their hope was not in the betterment of society but in the coming of the King of the ages. Their hope was not soteriological. They were already saved. A visible church/kingdom was not the hope of these Christians. That would be a source of untold error and disaster in “church” history. They waited for Christ, the King of the ages, and His eschatological kingdom.