The Jews rightly understood their Scriptures to teach that Messiah would be of David's line, and that under His sceptre the "throne of David" would be established with "justice and judgment," the increase of His government and its attending peace being endless (Isa. 9). But whilst they anticipated that Messiah should have dominion "to the ends of the earth" (Ps. 72 : 8), and that He should be for a "light to the Gentiles" (Isa. 42 : 6), there was, for all that, the vexing problem of His suffering and rejection at their own hands (Isa. 53) to be accounted for. In fact, the apostle Peter informs us that in Old Testament times the precise relationship between the sufferings and the glory of Messiah's ministry was largely shrouded in mystery (1 Peter 1: 10-12).

It seems quite clear from the New Testament that even the disciples, after being taught the truth (Matt. 16: 21), were slow of heart to believe "all that the prophets had spoken" (Lk. 24: 13 : 35) and were only gradually turned from the popular Pharisaical and Rabbinical concept of a political, earthly kingdom. (See Lk. 17:20-21; Lk. 19:11; Jn. 6:15; Acts 1:6). For this very reason the New Testament scriptures make a thorough, and sufficiently clear presentation of the truth concerning Christ's kingdom and reign, as it affects both Jew and Gentile, to provide a sound basis for scriptural teaching concerning the "throne of David" and the government of his greater Son.

By drawing attention to a few relevant passages, it is hoped that readers will be encouraged to seek the truth about these important matters from the Scriptures, and so discover for themselves those principles which guided the Apostles, following the example of their Lord and our's, in their use and inter­pretation of Moses and the Prophets.

THE SUPERIORITY OF NEW TESTAMENT REEVELATION

The former mode of Divine revelation by the Prophets has given way to the word spoken in the Son (Heb. 1 : 2). As we have already seen, the predictions of the Prophets concerning Messiah were largely shrouded in mystery; and yet Christ and His Apostles claimed that the events which are recorded for us in the Gospels and the Acts were in agreement with what Moses and the Prophets had predicted (Lk. 24:25-53; Acts 4:24; Acts 26:22; Eph. 3:5; Rom. 1:2; 16:25, 26). Indeed, the New Testament' is concerned largely with recording how God "fulfills" the "promise made unto the fathers" (Acts 13 : 32).

The predictions of the Prophets and the law of Moses (Heb. 7, 8, 9 and 10) are expounded by the apostolic preachers in terms of Christian fulfilment (Acts 26: 22, 23), and this "understanding" of the prophets is directly attributed to the enlightening ministry of the Holy Spirit under the New Testament economy (Eph. 3 : 5; 1 Peter 1: 10-12; Jn. 14 : 26; 16 : 13).

 

THE  KINGDOM  OF  GOD AND  DAVID'S  SON

The Prophets had spoken of Messiah as David's Son, and the New Testament affirms that Jesus of Nazareth is the Messiah, the Son of David (Rom. 1: 2, 3; 2 Tim. 2:8). This, we believe, clearly indicates the manner and nature of His predicted reign.

In His ministry, Christ drew a significant distinction between the Divine economy which He called "the law and the prophets/' and that which He called "the kingdom of God" (Matt. 11 : 7-14; Lk. 16 : 16). This kingdom was "at hand" (Mk. 1 : 15); and men were urged to repent, taught the need of regeneration in order to "see" and "enter" (Jn. 3 : 3, 5), commanded to "seek first" (Mk. 12 : 34), and instructed in the necessity of becoming "as a little child" in order to "receive" (Mk. 10 : 14), the kingdom of God. Moreover, when asked about the "appearing" of the kingdom, our Lord stressed that "the kingdom of God cometh not with outward show," neither was it a case of "here," or "there," but rather "the kingdom of God is within you" (Lk. 17 : 20, 21).

The New Testament is silent concerning any word from the lips of Christ, or His Apostles, which provide a basis for a religio-political kingdom concept. The whole evidence is in favour of a kingdom concept which is spiritual (Jn. 3 : 3-5; 18 : 36), non-racial (Jn. 4 : 20-24), embracing men of all nations (Lk. 13 : 29; Acts 10 : 45; 11: 18; 14 : 27; Rom. 15 : 9), of righteousness, peace and joy in the Holy Ghost (Rom. 14:17); and of Messianic power and authority over "all nations," by which all men will be brought to salvation and judgment (Matt. 25:31-46; 28:18-20).

 

THE  HEAVENLY  ENTHRONEMENT

The view taken of the nature of the Kingdom of God will be related very closely to the view taken of the kingly authority and rule of Jesus Christ. If the concept of the kingdom which we have outlined above is biblical, then it follows that we should find a corresponding spiritual and heavenly kingship attributed to our Lord.

That kingship and governmental authority was predicted of Messiah is clear from such Old Testament passages as Psalm 132 : 11; Isa. 16 : 5; Jer. 23 : 5-6; 33 : 15-18; and such New Testament passages as Lk. 1 : 32; Matt. 22 : 41-46. It is therefore not without significance that after His resurrection our Lord claimed that "all power" had been given unto Him "in heaven and in earth" (Matt. 28:18). Indeed, this is a remarkable word, and one which we should ponder Well. The power referred to is "authority," the authority to administer the affairs of His kingdom, and the power to extend its borders into all nations. The same word is used to describe the "power" of the Son of Man to forgive sins in Luke 5:24, and by Christ to describe the "power" of the Roman governor in John 19:10, 11. A similarly remarkable word is found in Christ's prayer of John 17, "As thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him." The term "all flesh" refers to "all nations of men," as in Gen. 9 : 11; Joel 2 : 28; Isa. 49 : 26; and since the Scriptures predicted such authority over all men for their blessing and salvation (Ps. 22 : 27-31; Isa. 49 : 6; Hosea 2 : 33, cf. Romans 9 : 25; Micah 4 : 1, 2; Mal. 1 : 11), the conclusion seems inescapable that Christ is here laying direct claim to that power which the Prophets had predicted of Messiah, and therefore asserting His pos­session of Messianic and kingly authority. 

On the day of Pentecost the apostle Peter expounded the Old Testament scriptures regarding the "last days," and the Messianic reign. He shows, first of all, that the outpouring of the Spirit upon all flesh in the last days had been predicted by Joel (Joel 2 : 28-32), and that in those days "whosoever shall call upon the name of the Lord shall be saved." This new era of blessing and salvation is the direct result of the exaltation of Jesus of Nazareth, who, says Peter, "having received of the Father the promise of the Holy Ghost,... hath shed forth this which ye now see and hear" (Acts 2:33).

 

From verse 29-40 the apostle deals specifically with Messiah as David's seed who was to occupy his throne. He reminds his hearers that God had sworn to David that "of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne" (vs. 30). He argues that David had anticipated Messiah's resurrection in light of the Divine oath (vs. 31), and assures his audience that "this Jesus hath God raised up, whereof we are all witnesses" (vs. 32). Peter goes on to show that the exaltation of the resurrected Messiah to the right hand of God was taught in the Old Testament, "The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool" (vs. 34, 35). This word had been spoken by David of Messiah, his seed according to the flesh (Ps. 110 :1). Hence, the seed which God had promised to occupy the throne of David was to reign from heaven, and from thence bring His enemies into subjection.

Is Peter not saying, therefore, that the Messianic reign and rule has already begun? that in fact Christ, in fulfilment of the prophetic word, is reigning from heaven and will bring His enemies to naught? Is this not why he can assert, "Therefore let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2: 36)? Is this not Messianic lordship Peter is affirming?

The Lordship referred to is not, we believe, a reference to our Saviour's deity, but rather an affirmation of His present kingly, Messianic authority of which Peter had been preaching, and in the light of which he exhorted his hearers to repentance, faith and baptism. (Is it not true that every impenitent sinner is setting his face against the Lord's Christ in refusing to yield allegiance to our messianic Lord?) We submit that Peter's Pentecostal Sermon supports the view of a present reign of Christ, in fulfilment of the Old Testament Scriptures.

The importance of a correct exposition of the quotation from the 110th Psalm verse 1 is evident from the frequency of the New Testament references to it (Lk. 20 : 43; 1 Cor. 15 : 25; Heb. 1 : 13; 10 : 13; Eph. 1 : 20-22; Phill. 2 : 9-11; Col. 2:10; Heb. 1:4). We believe that every one of these references confirms that the reign of Christ has already begun. The New Testament knows nothing of any other "reign" of Christ. He is even now "the Prince of the kings of the earth" (Rev. 1:5); the custodian of the "key of David" (Rev. 3:7); "the blessed and only Potentate, the King of kings and Lord of lords" (1 Tim. 1:15), who shall reign "till He has put all enemies under His feet" (1 Cor. 15:25).

The day will yet come when He "shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ" (2 Thess. 1: 7-8), and in which "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat" (2 Peter 3 :10). God grant that we may be found of Him in peace, without spot, and blameless.

 

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