The Kingdom

WHEN Gabriel appeared unto Mary, announcing the mission and work of Jesus, he used these words: "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.

When James was admonishing those who were in danger of respecting the persons of the rich, he said, "Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?" James 2:5. From the above words we learn that there is to be a kingdom of Christ, and that those who, through faith in him, love and obey God, are counted heirs of that kingdom. Of this kingdom they shall become heirs and possessors when he shall come again.

In the words of our Saviour we read: "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girded about, and your lights burning; And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching." Luke 12:32-37

In the predictions of the prophet Isaiah concerning the Messiah, we read of the king and kingdom: "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, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this." Isa. 9:6, 7.

At the time of our Saviour's first advent he was the "child born," and the "son given." When he comes again he will take the kingdom, and then the government shall be upon "his shoulder."

After the miracles of our Saviour had awakened anxiety on the part of the multitudes, and they were expecting him to immediately declare himself king, "He added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. . . . . . And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading." Luke 19:11-15. We see in the above Scripture that Christ compares himself to the nobleman. He goes to the Father, receives the kingdom, and when he returns he exercises his power over that kingdom.

There is one thing plainly and definitely stated in the Scriptures relative to the future kingdom of Christ; that is, of that throne and kingdom there shall "be no end." In the book of Psalms we read some strong statements of this nature: "I will make him my first-born, higher than the kings of the earth. My mercy will I keep for him forevermore, and my covenant shall stand fast with him. His seed also will I make to endure forever, and his throne as the days of heaven . . . . . . His seed shall endure forever, and his throne as the sun before me. It shall be established forever as the moon, and as a faithful witness in heaven." Ps. 89:27-37. See also Daniel 2:44, and 7:13, 14, 27.

In Paul's letter to the Corinthians (1 Cor. 15-24) we read of a kingdom that Christ will "deliver up to God, even the Father," that God may "be all in all." It has perplexed many minds to know how such statements seemingly so opposite to each other, can be harmonized. "How," it has been asked, "can a kingdom have no end, be increased in judgment and justice, and yet be delivered up, and the ruler become subject, that 'God may be all in all?'" It has been amusing, sometimes, to read the explanations of this difficulty; for a difficulty it really is, if all these words relate to the throne and kingdom of our Lord Jesus Christ. Is the rule of Christ to "have no end" and yet to have an end in being "delivered up to the Father"? Is there to be no end to the increase of his government, and yet his kingdom be delivered to the Father, while Christ becomes only a subject in his own kingdom? Some have suggested the interpretation, that Christ is to rule his kingdom for a thousand years and then "deliver it up to be inspected by his Father." Bear in mind there is nothing said of inspection, but that the Son becomes "subject" to the Father, "That God may be all in all." Another suggests that Christ has a work to do in establishing his own kingdom, and that when that work of subjugation is accomplished, "his kingdom will be absorbed up into the kingdom of the Father." This latter explanation would not look like an "increase of government," with "no end." It seems such explanations will hardly satisfy careful Bible students.

Not to startle our readers, we would suggest that there are two positions occupied by Christ as ruler. One of these is upon his Father's throne, and the other upon his own throne. This latter is also called "the throne of David," because he is the true seed of David and his lawful heir, as he is also the true seed of Abraham. May not, after all, the delivering up of the kingdom, as mentioned by Paul, have reference to our Saviour resigning his position on his Father's throne, in order to take possession of his own throne and kingdom? If this view of the case be admitted, there is no longer any conflict in the testimonies respecting the kingdom, but all is plain and harmonious, as the truth ever is when we get hold of it aright.

After the ascension of our Saviour to Heaven, and after his work as high priest in Heaven had commenced, he made his revelation to John on the isle of Patmos. In that Revelation we find this promise, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. 3:21. He represented himself, at that time, as actually seated upon his Father's throne. What, we ask, is the Father's throne? A throne is the symbol of power. God's throne must represent the rule or power over all created things, throughout the "boundless ocean of space." The psalmist David says, "The Lord hath prepared his throne in the Heavens; and his kingdom ruleth over all." Ps. 103:19. To be seated on that throne would be to be associated with the Father, in the affairs of the whole creation of God. Is not this a part of that exaltation now granted to Christ, following his great stoop of humility in connection with his mission on earth? Of this Paul speaks in writing to the Philippians, "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Phil. 2:5-11.

After our Saviour's resurrection, and as he was about to ascend to Heaven, in the sight of his apostles, when giving them the gospel commission, he uses these words: "All power is given unto me in Heaven and in earth. Go ye therefore, and teach all nations." Matt. 28:18, 19. All power in Heaven and earth being given to him, it is no wonder that in the Revelation St. John should call him "The Almighty." Rev. 1:8. This must be in the sense of having "all power" upon his Father's throne.

The position that Christ should occupy upon the throne of the Father was announced by the psalmist David in these words, "The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." Ps. 110:1.

The prophet Zachariah not only makes mention of Christ's position on the throne of the Father, but also of the work he performs while in that position: "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: Even 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." Zech.16:12, 13. In the above text there are two persons introduced, one is called "the Lord," and the other, "the man whose name is the branch." That there are two, and not simply the branch ruling upon his own throne, is evident from the statement, "The counsel of peace shall be between them both." This word both must have reference to the Father and Son. The "counsel of peace" having reference to the intercession of Christ before the Father while the "ministry of reconciliation" is being carried forward among men. During this time the Son is priest on the throne of his Father.

Christ is the "BRANCH" that grows out of the "root" of "the stem of Jesse." (Isaiah 11:1.) He builds the temple of the Lord in this sense. The work of Christ, as intercessor before God, by virtue of his blood shed on Calvary, was shadowed forth in the blood offered in the tabernacle in the days of David. That blood could not take away sins, but the blood of Christ cleanseth from all sin. The real temple of the Lord, or in other words, the real work of atonement, is accomplished by Christ while a priest on the throne of his Father. It is in this sense that the apostles could call the preaching of the gospel to both Jews and gentiles the fulfillment of the words of the prophet that the tabernacle of David should be built up. "James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called." Acts 15:13-17.

Of this position of Christ on the throne of the Father, Peter bore testimony in his discourse on the day of Pentecost, "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. 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 2:32-36. He is Christ our Saviour. He is Lord—being a ruler on his Father's throne. Peter thus bears a plain testimony that Christ was in that position, on the throne of the Father, on the day of Pentecost.

Paul, in his letter to the Hebrews states the same, "We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Heb. 8:1, 2. Again, he says, "Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." Heb. 12:2.

Thus the Scriptures show that while Christ is officiating as a priest, in the Heavens, he is seated on the right hand of the Father, "From henceforth expecting till his enemies be made his footstool." Heb. 10:13. When the Lord comes again, and the righteous dead are raised, Christ will have resigned his position on his Father's throne, that he may receive the saints—the subjects of his own kingdom of which there shall be no end.

In accordance with the above we find Paul stating, "Even so in Christ shall all be made alive. . . .Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom." 1 Cor. 15:22-24, showing that the delivering up of the kingdom is past when he raises his people from the dead. With such a view of the subject, delivering up the kingdom must relate to his leaving his Father's throne to take his own throne. From that time God rules upon his own throne supreme, "All in all," while of the kingdom which Christ takes (subject to the universal dominion of his Father), "there shall be no end."