THERE is no phrase which it is more important to understand in connection with prophetic inquiries than “the kingdom of God." To ascertain the origin and force of this expression in the Scriptures of truth, is the object of my present communication.
It must be obvious at the outset that our inquiries must commence further back than the actual use of the phrase in the New Testament. No one can observe the way in which it is used by John the Baptist, as well as by our Lord himself and His disciples, without perceiving that it was an expression with which their hearers were conversant. It was no new expression, and the mere utterance of it communicated no new thought to the minds of men; that is, among the Jews, of course. It would be of little moment to inquire what their thoughts of this kingdom were. The only source from which they could receive right thoughts on the subject is as open to us as to them; and open to us, blessed be God, with this difference in our favor, that the Holy Spirit, by whom holy men were inspired to write the Scriptures of the Old Testament, now dwells in the saints-dwells in us, for this purpose among many others, to open to us fully, as the friends of Christ and members of His body, what was hid from saints in former ages, yea, what was but very obscurely seen by the prophets themselves. Even they are represented as “searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory that should follow." Yes, it was not to themselves, but to us, that they ministered those divine communications of which they were made the vehicles; and we are thus in better circumstances for understanding those communications than even the holy men through whom they were made and recorded. And it is this, and this alone, the teaching of the indwelling Spirit, the Comforter, that can enable us to understand those varied testimonies to the grace and glory of Christ. It is not any natural clearness of judgment, or any amount of humanly-acquired information, that will make us well instructed scribes in the kingdom of heaven. We are ignorant alike of the "old things" and the "new" which pertain to that kingdom, except as we sit at the feet of Jesus and learn of Him, whose voice it is by the Spirit that we hear in the prophets of the Old Testament, as well as in the apostles and prophets of the New. May it be in the spirit of child-like submission to Him and dependence upon Him that we pursue our present inquiry; and may it be, through His grace, fruitful in instruction and blessing to our souls!
There is one point on which there can be no question. God is often spoken of as a King. “Hearken unto the voice of my cry, my King and my God; for unto thee will I pray." (Ps. 5:2.) “The Lord is King for ever and ever." (10:16.) " The Lord sitteth upon the flood; yea, the Lord sitteth King for ever." (29:10.) "Thou art my King, O God." (44:4.) "For the Lord most high is terrible; He is a great King over all the earth." (47:2.) "Sing praises to God, sing praises: sing praises unto our King, sing praises; for God is the King of all the earth." (Verses 6, 7.) "'They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary." (68:24.) "For God is my King of old." (74:12.) “For the Lord is a great God, and a great King above all gods." (95:3.) “With trumpets and sound of cornet make a joyful noise before the Lord, the King." (98:6.) All these are from one book of Scripture, and many more might be quoted. See also the following: "Mine eyes have seen the King, the Lord of hosts." (Is. 6:5.) "For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King." (33:22.) "I am the Lord, your holy One, the Creator of Israel, your King." (43:15.) "Who would not fear thee, O King of nations ?" (Jer.10:7.) "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts." (Zech. 14:1616And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. (Zechariah 14:16).) We cannot suppose that God would have so largely spoken of Himself as King if it had not been important for us to know Him in this character; and it will be found on examination of some of the above passages, along with many others of like character, that we have very explicit and copious instructions in God's Word on this subject. May it be ours to receive it in simplicity of heart and godly subjection to the authority of the written Word!
The first point to which I would solicit attention is this, that while God, the everlasting King, unquestionably reigns uncontrolled over all the works of His hands, visible and invisible, overruling by His power even the rage and rebellion of His enemies, it has pleased Him, at various periods for the display of His glory as King to delegate His authority over a certain sphere, putting those entrusted with it under responsibility to Himself to exercise their delegated power and rule according to His will. Adam, for instance, was made ruler over all the lower parts of creation, as we read, Gen. 1:2626And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. (Genesis 1:26) "And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." The fulfillment of this we see in verse 28. The whole passage is referred to in Ps. 8:4-8, which is again quoted by the apostle in Heb. 2:6-96But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: 8Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:6‑9), as a prediction of the future dominion of Christ, the Son of man, the second Adam, the Lord from heaven. I would not now dwell further on these passages except just to remark that Adam, failing to exercise his delegated power in obedience to Him who had entrusted him therewith, God's purpose to put this earth under the dominion of man was not to be set aside. The full remedy for the failure of the first man being found in the obedience unto death of the second man, the Lord from heaven, He becomes the inheritor of the dominion and glory forfeited by the first. And for Him it waits. We see not yet, as Paul says, all things put under him, but we see Jesus crowned with glory and honor, and in due time we shall see His dominion established over the whole sphere of Adam's delegated rule, and then will be fulfilled the first verse and the last verse of the eighth Psalm, which treats of these things " O LORD, our Lord, how excellent is thy name in all the earth." But more of this anon.
Before this great and' final result in the universal blessing of Christ's acknowledged dominion was to be accomplished, further trial was to be made of man in various ways. Not to dwell on intermediate events, we find one nation selected of God to enjoy the blessing of His kingly authority, and it is in connection with this nation that we first find God spoken of as King, But, before pursuing this, I would notice for a moment a remarkable passage, which shows alike the foreknowledge and providence of God, and the exceeding importance of the subject on which we are entering, viz. the connection of God, as King, with the nation of Israel. The passage I allude to is Deut. 32:8, 98When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9For the Lord's portion is his people; Jacob is the lot of his inheritance. (Deuteronomy 32:8‑9): “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the Lord's portion is his people; Jacob is the lot of His inheritance." Thus it appears that long before the children of Israel existed as a nation, long even before the call of Abraham, God had his eye upon that nation, and made it the center of all His providential arrangements in dividing the earth amongst the progeny of Noah. The perfect divine wisdom of these arrangements will be manifest in that period of universal blessing of which the eighth Psalm treats, as has been noticed, when, according to another Scripture, “they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem." (Jer. 3:1717At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. (Jeremiah 3:17).)
The first passage in which the Lord's reign is definitely spoken of is in the song of triumph chanted by the victorious hosts of Israel, when they had passed safely through the Red sea, and left Pharaoh and his chariots and horsemen “sunk as lead in the mighty waters." They not only celebrate the triumph already accomplished for them by their almighty Captain and Deliverer, but they anticipate those further victories pledged to them in the covenant with Abraham, Isaac and Jacob. And then they add: " Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou last made for thee to dwell in, the sanctuary, O Lord, which thy hands have established. The Lord shall reign for ever and ever." (Exod. 15:17, 1817Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. 18The Lord shall reign for ever and ever. (Exodus 15:17‑18).) Connect this with the passage already quoted from Deut. 32., and you can hardly fail to see how the reign or kingdom of God is connected with the place which He had made for Himself to dwell in, and the nation of which He says: " The Lord's portion is His people; Jacob is the lot of His inheritance."
In Exodus 19. and the following chapters, we find God exercising His kingly government over this nation which He had separated to himself; giving them laws, and statutes, and judgments to be observed by them, with suited penalties for any breach of those enactments. I do not stop here to consider the character of that covenant of works under which they were thus, with their own full consent and choice, placed. Their immediate failure under that covenant, in chap. 32., and the renewal of it, with certain modifications, through the intervention of Moses as Mediator, (typical, no doubt, of the mediation of Christ,) are points of extreme importance to any who would understand God's recorded dealings with them. But I cannot enter into them here, further than to notice, that in chap. 33. nothing less than the Lord's actual presence with them can satisfy Moses, who pleads on their behalf, and this is pledged to him in verse 17. In consequence, we find that when Balaam (inspired as a prophet, though a worthless, wicked man) pronounces a blessing upon Israel, he says: “God is not a man that He should lie, neither the son of man that He should repent, He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them." (Num. 23:19-2119God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? 20Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. 21He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them. (Numbers 23:19‑21).) This was what distinguished Israel from all the other nations of the earth. They were under the controlling power of God's invisible government in providence; but God was present in Israel as their King. The symbols of the divine presence, the pillar of cloud by (lay and of fire by night, went before them from the time when Pharaoh pursued them into the very bed of the Red sea, till they crossed the Jordan at the close of their forty years' wanderings in the desert. Their laws they received direct from His mouth; all their officers and judges were constituted such by His appointment; and in every time of difficulty and danger He was present to be consulted by them, nor did He ever fail, when they were obedient to His voice, to guide and to preserve them. And when they crossed the Jordan, He still accompanied or went before them. The cloud of the divine glory, which had journeyed with them in the wilderness, now rested between the cherubim which overshadowed the mercy-seat; and after their conquest of the laud under Joshua, the tabernacle of the congregation, enclosing alike the ark of the covenant, the mercy-seat, and the shekinah and cherubim above, was set up at Shiloh, which from that time became the seat of government. It was there, "before the Lord," that Joshua divided the land among the tribes for an inheritance. (Josh. 18:1-101And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them. 2And there remained among the children of Israel seven tribes, which had not yet received their inheritance. 3And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you? 4Give out from among you three men for each tribe: and I will send them, and they shall rise, and go through the land, and describe it according to the inheritance of them; and they shall come again to me. 5And they shall divide it into seven parts: Judah shall abide in their coast on the south, and the house of Joseph shall abide in their coasts on the north. 6Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the Lord our God. 7But the Levites have no part among you; for the priesthood of the Lord is their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the Lord gave them. 8And the men arose, and went away: and Joshua charged them that went to describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the Lord in Shiloh. 9And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh. 10And Joshua cast lots for them in Shiloh before the Lord: and there Joshua divided the land unto the children of Israel according to their divisions. (Joshua 18:1‑10).) The house of God was there during the period of the Judges, and up to the time of Eli and Samuel. It was in the days of the latter that the people, wearied of being under the direct government of God, who from time to time appointed judges over them, and desiring to be like the nations which surrounded them, asked Samuel to make them a king over them. This displeased Samuel, and he prayed to the Lord.
What was the answer of the Lord to him? “And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them." (1 Sam. 8:77And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. (1 Samuel 8:7).) This is very plain. Up to this time the government of Israel had been a pure theocracy. God was their King. He might act by Moses at one time, who is himself said in this sense to have been king in Jeshurun, (see Deut. 33:44Moses commanded us a law, even the inheritance of the congregation of Jacob. (Deuteronomy 33:4),) or by Joshua at another, or afterwards by the judges who were successively raised up. Still, God was their King. All kings have their ministers and officers by whom they exercise their government, and God had his. But He himself was King. And hence, when the people desired to have a king like the nations round about them, God said to Samuel: "They have not rejected thee "—he was but an officer, a subordinate ruler—" but they have rejected ME, that I should not reign over them." And yet he acceded to their wishes. First, he let them have a king after their own choice, a great man after the flesh, "higher than any of the people from his shoulders and upwards." (1 Sam. 10:23, 2423And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. 24And Samuel said to all the people, See ye him whom the Lord hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king. (1 Samuel 10:23‑24).) Of him God says: “I gave thee a king in mine anger, and took him away in my wrath." (Hos. 13:1111I gave thee a king in mine anger, and took him away in my wrath. (Hosea 13:11).) His reign terminated in death and disaster, and defeat both to himself and to the nation. Such is ever the fruit to self-willed man of his own perverse ways, and to teach Israel this lesson their first king was given them. But God had a deeper purpose in permitting them to have a king. In His eternal counsels, he had determined that all things should be subjected to the sway of Christ, the faithful and unfailing heir of all those dignities and glories committed for a while to one and to another, but forfeited by all through unfaithfulness and sin. Just as Christ is to inherit in the millennial earth, the lost and forfeited dominion of the first Adam over all this lower creation, so is it the purpose of God that He should inherit the throne of Israel. As the first unfolding of this purpose, we find that when Saul, by disobedience, had forfeited the kingdom, God sent Samuel to anoint one to be his successor, who was a man after God's own heart. He had not the natural attractions which were possessed by Saul; even the prophet supposed that his elder brother had been the one to whom he was sent; but David was the man of God's choice; and though rejected for a time and driven out by the willful one who actually occupied the throne, he was kept from avenging his own quarrel or lifting his hand against the Lord's anointed; and in due time, when Saul and his family were set aside, he was exalted by the hand of God Himself to the throne of Israel. I need not say how in all this David was the type of a greater than himself, rejected for a while, and meekly submitting to be so, but in the end receiving from the Ancient of days a kingdom, and dominion, and greatness under the whole heaven, so that all people, nations and languages, are to serve Him. Still less need I remark, that this inheritor of a greater glory than David's was David's son according to the flesh. David had many sons, and a long line of descendants, but there is one called David's Son, in distinction from all the rest. He who is "the root" as well as " the offspring of David, the bright and morning star." God's eye was upon Him when he made choice of David to sit upon the throne of Israel. And the covenant God made with David can only be understood in the light of this fact. It was when David had built Jerusalem, the place which the Lord had chosen to put His name there, and had brought up the ark of the Lord to Jerusalem, that having it in his heart to build a house for the Lord, the prophet was sent to him to forbid this, but at the same time to assure David of the faithful mercies of his God. Not to him only were these mercies pledged, but to his seed after him. "And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom forever. 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 mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established for ever before thee; thy throne shall be established for ever." (2 Sam. 7:12-1612And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 14I 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: 15But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. (2 Samuel 7:12‑16).) There are evidently two things contemplated in this prophecy. The mere natural seed of David, Solomon and his successors on the throne, and also that blessed One, who, besides being the seed of David, is God over all, blessed forever. If the mere natural seed of David, Solomon and others, were not regarded here, there could have been nothing said of their committing iniquity and being visited with stripes. And if David's seed had not included the Messiah, David's Lord, there could not have been this unqualified promise that his house, his throne, his kingdom, "should be established for ever." Solomon was doubtless regarded, and that very prominently, in this prediction. He was the immediate successor of his father, and he did build an house for the Lord in Jerusalem. Under his reign, Israel for a little season enjoyed the extent of the dominion secured to them in the covenant with Abraham. (Compare Gen. 15:18-2118In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 19The Kenites, and the Kenizzites, and the Kadmonites, 20And the Hittites, and the Perizzites, and the Rephaims, 21And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. (Genesis 15:18‑21) with 2 Chron. 9: 26.) In his reign, Israel attained a pitch of glory, as well as an extent of dominion, unknown in any other period of their history. Read the whole of 1 Kings 10. and 2 Chr.9., and if you compare these with Is. 60., which is a prediction of the future reign of Christ, you will not wonder that the one is so interwoven with the other, the type with the antitype, both in the passage we are considering, viz. God's covenant with David, and in the seventy-second Psalm, which is such a magnificent prophecy of millennial times, as typified by the peaceful reign of Solomon. But Solomon committed iniquity, and he and his successors were chastened with the rod of men. And even before Solomon succeeded to the throne, the failure and disorders of David's house were such that he was quite sensible that there was to be no immediate fulfillment of the highest promises made to his seed. The last words of David show clearly enough that he looked forward to a greater than Solomon, to One whose coming (after the manner therein described) is even yet future. "David, the son of Jesse, said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet Psalmist of Israel, said, The Spirit of the Lord spike by me, and his word was in my tongue. The God of Israel said, The Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God; and he shall be as the light of the morning when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. Although my house be not so with God," (here is the distinct confession that there was no present fitness in his house for the introduction of blessing like this; that He of whom the Rock of Israel spike had yet to be looked for in the distance. But His coming was no less sure because it was not immediate,) "yet he hath made with me an everlasting covenant, ordered in all things and sure: for this is all my salvation and all my desire, although he make it not to grow. But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands. But the man that shall touch them must be fenced with iron, and the staff of a spear; and they shall be utterly burned with fire in the same place." How evident that the dying monarch and Psalmist of Israel here looks forward to the day in which " the Son of man shall send forth his angels to gather out of His kingdom all things that offend and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. He that hath ears to hear, let him hear."
It is only thus that we can understand such a psalm as the eighty-ninth. There we have the faithfulness of Jehovah pledged to David and his house. “My faithfulness and my mercy shall be with him; and in my name shall his horn be exalted... Also I will make him my first-born, higher than the kings of the earth.. Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure forever, and his throne as the sun before me. It shall be established for over as the moon, and as a faithful witness in heaven." Such are Jehovah's words. But immediately after we have a strain of affecting lamentation... "But thou hast cast of and abhorred, thou hast been wroth with thine anointed. Thou hast made void the covenant of thy servant; thou hast profaned his crown, by casting it to the ground. Thou hast broken down all his edges; thou hast brought his strong holds to ruin. All that pass by the way spoil him: he is a reproach to his neighbors. Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. Thou hast made his glory to cease, and cast his throne down to the ground. The days of his youth hast thou shortened: thou hast covered him with shame." Nor is this a mere passing stroke of the rod immediately followed by the sunshine of God's favor. It is of such continuance that the prophet asks, "How long, Lord? Wilt thou hide thyself for ever? Shall thy wrath burn like fire?" Yea, so long delayed is the fulfillment of this covenant of mercy with David's seed, that the Psalmist goes on “Lord, where are thy former loving-kindnesses, which thou swearest unto David in thy truth? Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people; wherewith thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of thine anointed." How this reminds one of the scoffers of the last days, saying, “Where is the promise of His coming?” And how the context of this latter passage lets us into the blessed secret of the delay which is such a trial of faith to the poor persecuted remnant whose cry we hear in the psalm from which we have so largely quoted. Blessed God! thy long-suffering, thy unwillingness that any should perish, is what affords occasion to the enemies to reproach, while waters of a full cup are wrung out to those who wait for thee. But thou shalt appear to the joy of these, and all thine enemies shall be ashamed.
It would obviously be beyond the limits of a paper like the present to notice all the passages in the prophetic Scriptures, which speak of the reign or kingdom of David's Son and Lord. But there are two great divisions of the period during which the prophecies as to it were delivered; the one prior to the incarnation of Christ, the other subsequent to it. Then again, the former of these divisions is subdivided by an event of much greater importance than is generally attached to it; I mean the destruction of Jerusalem by Nebuchadnezzar, and the captivity of the Jewish nation. Until this event occurred, God had a nation or kingdom on the earth. In that kingdom the descendants of David's royal line wielded the scepter and occupied the throne as the anointed ones of God. They held their dominion by virtue of God's gift of it to David and his seed, and God Himself was still dwelling at Jerusalem, and it was by His laws that the royal authority had to be exercised. It was God's kingdom. It is true that many of the kings rebelled against God and set at naught His laws. And here it was that the ministry of the prophets came in. They testified against the sins of the nation and its kings; foretold the judgments by which those sins were to be punished, and called both kings and people to repentance. And then, for the comfort of any who, either then or afterwards, should hearken to their voice, they foretold the glories of the coming kingdom of the true Son of David, the heir of all the blessings promised to David and his seed. This prophetic ministry, in its most definite form, began with Isaiah in the days of Uzziah, Jotham, Ahaz, and Hezekiah, and includes his prophecies, with those of Jeremiah, Hosea, Joel, Amos, and Micah. After the overthrow and captivity by Nebuchadnezzar, things were entirely changed. It was not that there was any transfer of royal authority from the house of David to some other family in Israel, as there had been from Saul and his house to David and his seed. No; the covenant with David and his seed is not broken; so far from this, the captivity was a part of the chastening promised in that covenant if the children of David should fail to walk in his steps. But there was a transfer of power; a transfer of it from Israel altogether to the Gentiles. But this transfer of power to the Gentiles did not constitute them God's kingdom. Israel had ceased to be such: The city which He had chosen for His habitation was destroyed; His presence was no longer manifested in the magnified temple which Solomon had built for his glory. Ezekiel had seen that glory remove first from the temple, (see Ezek. 10:18, 1918Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. 19And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord's house; and the glory of the God of Israel was over them above. (Ezekiel 10:18‑19)) and then from the city altogether; (11:23;) and the temple where that glory had once dwelt was now burned with fire. Israel was given over into the hands of the Babylonian king; and to the king of Babylon it was said: "'Thou O king, art a king of kings; for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field, and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all." (Dan. 2:37, 3837Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. (Daniel 2:37‑38).) But, large as was this gift of power, it did not constitute Nebuchadnezzar God's anointed, nor did it make his empire the kingdom of God. All that had made Israel such was now removed from that guilty nation, but not bestowed on their Gentile oppressors. There was no shekinah at Babylon; no sacrifices there to the God of heaven; nor was there any divine code of laws to regulate the exercise of the imperial power with which the monarch was invested. One of the first acts of that power was to establish idolatry and punish with death all who refused to worship an idol. And all that is foretold of Gentile dominion is its being used in one act of rebellion against God after another, till it is destroyed at the coming of our Lord Jesus Christ, and then, we are told, " the God of heaven shall set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." (Dan. 2:4444And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. (Daniel 2:44).) This is quoted from a prophecy delivered and recorded during the latter subdivision of the period preceding the birth of Jesus. Ezekiel in a manner belongs to both subdivisions. He was himself a captive in Chaldea, but his prophecy was in part addressed to those who still remained at Jerusalem. Daniel, Haggai, Zechariah and Malachi, belong to the period which succeeded the carrying away captive to Babylon. These last prophesied to a poor feeble remnant who had been permitted to return. Not that the dominion was restored to them, or the kingdom of God again set up. No; they were tributaries and subjects of the king of Persia; and the chief end for which they seem to have been restored to their own laud is, that among them Christ might be born, and that to them He might be presented as their long-expected king; the seed of Abraham and the Lord of David, as well as the seed of the woman and the Son of God. But, before considering this great crisis in the history of the world as well as of Israel, let us glance at some of the principal points in the Old Testament prophecies touching Christ's kingdom. In doing this, I can only refer to the passages without quoting them; and let those who may be interested in the inquiry consult them with their contexts, in God's holy Word. There seem to me to be four great leading traits in the prophetic picture of the kingdom so often spoken of There are, of course, innumerable details: I confine myself to the grand leading features.
1. He who is to reign as King is the Lord Jesus Christ. (Ps. 2: 6-9; 21.; 24.; 45.; 72.; 110.; 118:22-26.Is. 9:6, 7; 11:1-5; verse 10; 32:1, 2. Jer. 23:5, 6; 33:14-175Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jeremiah 23:5‑6)
14Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 15In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. 16In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness. 17For thus saith the Lord; David shall never want a man to sit upon the throne of the house of Israel; (Jeremiah 33:14‑17). Ezek. 34:23, 24; 37:22-2523And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it. (Ezekiel 34:23‑24)
22And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 23Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. 24And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. (Ezekiel 37:22‑25). Dan. 7:13, 1413I 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. 14And 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). Mic. 5:2-42But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. 3Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. 4And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth. (Micah 5:2‑4). Zech. 6:12, 13; 9:9, 1012And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: 13Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. (Zechariah 6:12‑13)
9Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. 10And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. (Zechariah 9:9‑10).) All these passages, and many more, under various names and titles, set forth our Lord Jesus Christ as the One who is to reign in Israel and over all the earth.
2. Jerusalem or Zion is the place of the special display of the glory of Christ on earth in His kingdom. (Is. 1:26, 27; 2:3; 12:6; 24:23; 27:13; 33:20, 21; 60:14; 62:1-12; 66:10-20; Jer. 3:17; 33:10, 1117At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. (Jeremiah 3:17)
10Thus saith the Lord; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, 11The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord. (Jeremiah 33:10‑11); Joel 3:16, 1716The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. 17So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. (Joel 3:16‑17). Mic. 4:7, 87And I will make her that halted a remnant, and her that was cast far off a strong nation: and the Lord shall reign over them in mount Zion from henceforth, even for ever. 8And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem. (Micah 4:7‑8). Zeph. 3:14-1714Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. 15The Lord hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more. 16In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. 17The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. (Zephaniah 3:14‑17). Zech. 2:10-12; 8:2-8; 14:16-2110Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. 11And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. 12And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. (Zechariah 2:10‑12)
2Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. 3Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. 4Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. 5And the streets of the city shall be full of boys and girls playing in the streets thereof. 6Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. 7Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; 8And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. (Zechariah 8:2‑8)
16And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. 17And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. 18And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. 19This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. 20In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the Lord's house shall be like the bowls before the altar. 21Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts. (Zechariah 14:16‑21).) I say on earth, because the rejection of Christ by Israel and the putting off, as it were, of His reign, have made way for the unfolding of God's purpose, that His Son should have an heavenly Bride as well as an earthly kingdom; that He Himself should have a family in heaven, as well as a kingdom on the earth. But as to the kingdom of Christ on’ the earth, it is clear from all the passages cited, as well as from others, that in it Jerusalem has the chief place; that it is, so to speak, the center, the metropolis of Christ's kingdom on the earth—" the city of the great King."
3. In the kingdom of Christ, the Gentiles are to be subject to Israel; they are to hold a subordinate, an inferior place. This is important, for under the present dispensation the great truth is, that “in Christ there is neither Jew nor Greek, Barbarian nor Scythian, bond nor free." For proof that it will not be thus in the kingdom of Christ, foretold in the Old Testament, see amongst others the following passages: Is. 11:10; 14:1, 2; 49:22-26; 60:3-16; 61:5-9; 66:12; Mic. 5:7, 87And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. 8And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. (Micah 5:7‑8). Zech. 8:22, 2322Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. 23Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. (Zechariah 8:22‑23).
4. The effects of this reign of Christ will be universal righteousness and peace. (See Ps. 72; Is. 2:2.4; 11:6-9; 25:7; 59:19; 60:1-22. Mic. 4:1-51But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. 2And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. 3And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. 4But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. 5For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever. (Micah 4:1‑5). Zeph. 3:9, 109For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent. 10From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. (Zephaniah 3:9‑10). Zech. 14:99And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one. (Zechariah 14:9).)
The light shed on this subject by the further revelation of the New Testament may be considered, if the Lord will, in another communication. Meanwhile, the Lord grant us, in deep reverence of spirit, and yet in the joy which His own presence alone can inspire, to pursue these meditations on His Word, and to be by phew more and more separated from all else to Himself! W. T.