29-Chapter 1. Its Historical Reality
Chapter 1. Its Historical Reality The kingly rule of God is the final goal of salvation’s history. “That God may be all in all” (1 Corinthians 15:28). The kingdom is therefore the real basic theme of the Bible.
Belief in a visible kingdom of God on the old earth was originally the common spiritual property of all Christians. 62 Only with the start of the growing Catholicism was it lost, as by Clement, Origen (about A.D. 250) and Augustine (about 400). However, it has been again set on the lampstand during recent centuries. 63
Footnote 62: The so-called Chiliasm (from the Greek clilioi, a thousand), that is, the doctrine of the Millennial kingdom, was held, e.g. by Papias, Justin, Tertullian, Irenaeus, Hippolytus, and generally, in the first to the third centuries. “Millennial kingdom” is from the Latin millennium, namely, mille 1000 and annus year.
Footnote 63: As e.g. by Comenius, Labadie, Bengel, Lavater, v. Hofmann, Frank, Th. Culmann, Kurtz, Ebrard, Beck Auberlen, Stier, Baumgarten, Bettex, Spener, Franz Delitzsch, even though in details they differ. Also to be mentioned are Mat. Hahn, Crusius, [B.W. Newton, J.N. Darby, Wm. Kelly, George Muller, R. Govett, G.H. Pember, A.T. Pierson, and many others.] In fact only a threefold basic failure in expounding Scripture permits of this Biblical truth being overlooked: a confusing of Israel and the church, a hasty exchange of the present with the future, and a on-sided “spiritualizing” of the Old Testament prophecies of the kingdom.
Over against this the original Christian hope of an earthly, visible kingdom of glory stands on a fivefold unshakable rock foundation. It is:
1. The only adequate confirmation of the truthfulness and covenant faithfulness of God to His promises.
2. The only logical interpretation of Old Testament Messianic prophecy.
3. The only explanation of the history of the End which agrees with the words of the Lord Jesus and His apostles.
4. The only complete conclusion of Divine self-justification in the history of salvation.
5. The only and necessary means of carrying forward human history from its present stage on to its goal in the eternal kingdom of the Father.
[1] The Only Adequate Confirmation of the Truthfulness and Covenant Faithfulness of God to His Promises
“God’s gifts of grace and calling are beyond change of mind” (Romans 11:29). To the believing natural descendants of Abraham God had given the promise of the land (Genesis 15:4-7; Genesis 15:18). It was a promise that did not begin with Moses but with Abraham (Genesis 12:1-3; Genesis 13:15), and thus was not founded on law but on promise (Romans 4:13-15). Therefore it cannot be annulled by Israel’s failure, but abides unchanged for the sake of God’s honour (Ezekiel 36:22-23) and His truthfulness (Romans 15:8), and for the sake of Abraham His friend (Genesis 26:2-5; Leviticus 26:42). Holy Scripture shows this to be as secure as: the firmness of the mountains (Isaiah 54:10), the order of Nature (Isaiah 54:9), the course of day and night (Jeremiah 33:20-21; Jeremiah 33:25-26), the laws of sun, moon, and stars (Jeremiah 31:35-37; Psalms 89:36-37), the everlastingness of the new heavens and the new earth (Isaiah 66:22).
“Thus saith Jehovah, who giveth the sun for a light by day and the ordinances of the moon and of the stars for a light by night .... If these ordinances depart from before Me, saith Jehovah, then the seed of Israel also shall cease from being a nation before Me for ever” (Jeremiah 31:35-36). “For as the new heaven and the new earth, which I will make, shall remain before Me, saith Jehovah, so shall your seed and your name remain” (Isaiah 66:22). These prophecies of the kingdom were meant literally. A spiritualizing of them and a transference of them to some other corporate system were nothing else than a covert breach of covenant by God as regards His promises. But this is impossible.
Furthermore, the original Christian hope of the kingdom is:
[2] The Only Logical Interpretation of Old Testament Messianic Prophecy The promises of the first coming of Christ were fulfilled literally. The promises of the second coming often stand inthe same sentence with those. Who therefore can justify these being taken merely “spiritually”? (e.g. Luke 1:31-33). Christ came literally out of Bethlehem (Micah 5:2), rode literally on an ass into Jerusalem (Zechariah 9:9), was literally betrayed for thirty pieces of silver (Zechariah 11:12), and His hands and feet were literally pierced on the cross (Psalms 22:16). Literally His bones were not broken (Psalms 34:20), literally His side was pierced by a lance (Zechariah 12:10). He died and was buried literally (Isaiah 53:8-9; Isaiah 53:12), and also literally rose again on the third day (Psalms 16:10; Hosea 6:2). 64
Footnote 64: Compare further the following prophecies of the firs coming of Christ and their literal fulfilment. Psalms 41:9 (John 13:18); Zechariah 13:7 (Matthew 26:31); Psalms 35:11 (Matthew 26:60); Isaiah 56:6 (Matthew 26:67); Zechariah 11:13 (Matthew 27:7-10).
What absurdity and contrariness, therefore, it would now be to evaporate into mere metaphors the predictions of His coming in glory. “Has then Jesus only metaphorically died on the cross? Has He drunk only spiritual vinegar (Psalms 69:21), and were lots thrown only for His spiritual garments? (Psalms 22:18) Has God only figuratively scattered His people among all the nations? (Deuteronomy 4:27), and are they at this moment on metaphorically ‘without king, without prince, without sacrifice, without altar, without ephod, and without sanctuary’? (Hosea 3:4). No, all came to pass literally and actually” (Bettex). How therefore would it be right, when God in the prophets repeatedly asserts that He will gather afresh the people of Israel out of all the peoples of the world and bring them again into the land of their fathers, 65 to suppose that all this is merely figurative turns (terms?) of speech? Who gave us the right to make out of the Jews the Christians, out of Jerusalem the church, out Canaan heaven? Has the “throne of David” ever stood in heaven (Luke 1:32), and has “this” land and Lebanon, and the land of Gilead, where the Lord will re-plant His people (Jeremiah 32:41; Zechariah 10:10), ever been anywhere but upon earth, and in the Near East?
Footnote 65: e.g. Jeremiah 16:14-15; Zechariah 10:8-9; Isaiah 27:12-13; Ezekiel 11:17; Ezekiel 28:25.
Certainly the prophets often use poetic metaphors; certainly the Millennial kingdom is a typical forecast of eternity, and certainly as regards this earthly kingdom God has at the same time given in the church a spiritual fulfilment; so that the spiritualizing may not be wholly rejected, indeed, with the eye on eternity, it is even of the very greatest significance. 66
Footnote 66: As the example of the New Testament writers shows: Romans 15:12 (Isaiah 11:10); 1 Peter 2:10 and Romans 9:25-26 (Hosea 1:10); Acts 2:16-21 (Joel 2:28-32); 1 Peter 2:9 (Exodus 19:6). But mere spiritualizing is a dangerous circumventing of the simplest meaning of Scripture: in view of the prophecies of the first coming of Christ it is arbitrary and illogical, and it makes God a liar as regards His promise. The Jews are already returning to Palestine. This is part of the Bible programme for their future.
Further, the early Christian expectation of the kingdom is [3] The Only Explanation of the History of the End which Agrees with the Words of the Lord Jesus and His Apostles
1. The Testimony of Christ. In His judgment upon the Pharisees and upon Israel as misled by them, Christ said: “O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her .... Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is the that cometh in the name of the Lord” (Matthew 23:37-39). By this the Lord said that the house of Israel shall not always remain a desert; not for ever shall it remain under judgment with withered soul and languishing heart: But a time shall come when Israel shall recognize it Messiah and receive Him with joyful song and glad acclaim. Being thus converted they will devote themselves to Him with their whole heart and greet Him as their Messiah and divine King. The kingdom of the Lord Jesus is not “of” this world (as to its origin or character) (John 18:36), but it is certainly for this world. The Lord Himself testifies: “ye who have followed me, in the regeneration (that is, in the time of the re-birth of the earthly creation in the visible kingdom of God), when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). And when, after His resurrection, His disciples asked: “Lord, dost thou at this time restore the kingdom to Israel?” (Acts 1:6), He did not rebuke them on account of their “fleshly conceptions” or give a general denial of the coming of the kingdom in the visible sense which they meant, but said only: “It is not for you to know times of seasons, which the Father has retained in his own power” (Acts 1:7). Now this very prophetic expression “times or seasons” proves that the kingdom of God will some day be actually set up (comp. Matthew 8:11; Matthew 26:29).
2. The Testimony of the Apostle John. Beyond contradiction the Revelation of John further testifies to the coming of this kingdom of glory. In so doing it is the only book of the Bible which speaks expressly of the “thousand years” (Revelation 20:2-7). The placing of the section in question after the account of the appearing of Christ and the overthrow of the Antichrist (Revelation 19:11-21) proves that this “thousand years” is to be reckoned from the return of Christ and will lie between the “first” resurrection and the “great white throne” (Revelation 20:11-15).
3. The Testimony of Paul. In his second epistle to the Corinthians Paul compares the glory of the old covenant with that of the new, and in this connexion speaks of the unbelief of Israel in the time of its blindness. “But their minds were hardened: for until this day whensoever Moses is read a veil lieth upon their heart. But whensoever it (i.e. Israel) shall turn to the Lord the veil shall be taken away” (2 Corinthians 3:14-16; comp. Exodus 34:34). The apostle here looks on to a time when Israel will turn to Christ. Then the veil will be taken away from their heart and they will attain to glory and true freedom. Thus this passage is a clear testimony that Paul expected a future salvation and reception of Israel. “Because Paul had the promise concerning Israel that Christ will reveal Himself to them, therefore the hour will come for Israel in which it will no longer honour a law which it did not understand, but it will understand its meaning and purpose. Then will come the hour when it will turn to Jesus.” “Moses removed the veil every time he turned to God (Exodus 34:34). Thus also when the people of God of the Old Testament turns itself to the Lord, is converted to Jesus, the veil will be taken away. Then will Israel perceive that the glory of Moses is not to be compared with the glory of ‘the only-begotten Son of the Father full of grace and truth’ (John 1:14-17). This was a living hope in the heart of the apostle.” The second chief passage is the resurrection chapter, 1 Corinthians 15:1-58. There Paul speaks of the bodily resurrection of the dead and, in a special section (vv. 22-24), of the times of the stages and order of the same. Of these he distinguishes three:
(a) Christ the firstfruits, (b) “Then, those that are of Christ, at His advent (parousia).”
(c) “Then the end, when He gives over the kingdom to God the Father.”
According to the context this “end” can mean only the end of bodily resurrection. With this takes place at the same time the giving over of the kingdom by Christ to the Father. Thus Paul also testifies to a kingdom of Christ between the resurrection of the church and the general resurrection, the end: and because, according to the Revelation, this coincides with the great white throne and the destruction of the old earth (Revelation 20:12-13; Revelation 20:5), this apostle also becomes a witness to a kingly reign of Christ upon the old earth. Only after this earthly time of glory does history run on into eternity. But above all, here comes into the question Paul’s great proof of his gospel as justified by the history of salvation (Romans 9:1-33; Romans 10:1-21; Romans 11:1-36). Paul proclaimed a gospel free from law, without distinction between Jew and Gentile (Romans 3:9; Romans 3:22-23; Romans 10:12; Galatians 3:29). In every Israelite who believed the Scripture the question must have arisen: Does not the fact of the choice and unique position of Israel, which has stood unshaken for two thousand years, give the lie to this message? (Psalms 147:19-20; Amos 3:2; Exodus 19:5). Is it not clear that either God must have broken His promises to Israel or—since this can never be the case (2 Corinthians 1:20)—that this Jesus of Nazareth, as Paul proclaimed him, is not the Messiah promised to Israel? To this Paul answers:
(a) God’s action is free (Romans 9:1-33). On the theatre of world history He moves the figures as He will. He certainly does not compel the believer to believe nor the unbeliever to disbelief; But out of the number of the unbelieving He chooses certain individuals to be special examples of His power to judge (as Pharaoh of Egypt, vv. 14-18), and out of the number of the believing He chooses others to be special agents for mediating His salvation (as Abraham, Isaac, and Jacob, vv 6-13). Thus Romans 9:1-33 does not deal with the call unto salvation but to certain purposes connected with the history of salvation. It speaks less of God as the Redeemer of the individual than of Him as the One Who directs general history. Here the individuals are more official persons than private.
Thus therefore also the choice of Israel rests entirely on God’s freedom, and man, including the Jews, has no manner of right to demand anything from God. 67 Even when he does not understand God’s dealing it is for him to be silent and simply acknowledge God’s freedom, as the freedom of the potter over the clay (vv. 19-25).
Footnote 67: For example, God would have been able to choose Melchizedek, the contemporary of Abraham, the “priest of God Most High,” instead of Abraham (Genesis 14:18).
(b) God’s action is ever righteous (Romans 10:1-21). His freedom is not arbitrary. He has just ground for treating Israel as He has done. For Israel has willed to be justified by law (Romans 9:30-33; Romans 10:1-3), but God has appointed justification by faith. He has commanded it, He has made it possible (Romans 10:4-13), He has proclaimed it (10:14-18); but Israel, on the contrary, has refused it. Therefore Israel is disobedient and guilty and has deserved the punishment which has overtaken it (10:19-21).
(c) God’s action ever brings blessing (Romans 11:1-36). Even in judgment He has not “cast away” His people but only set them aside for a time (Romans 11:1). Even during the dispersion Israel still retains its hope (Leviticus 26:44-45; Ezekiel 11:17). God’s dealing with Israel brings blessing for all: for the remnant who believe on Christ—for they attain pardon (vv. 1-10); for the world in general—for it receives the gospel (vv. 11-15); for Israel when at last spiritually renewed—for it will be received again (vv. 16-32). So the hardening which has come upon Israel has befallen them only “in part”, and only “until” the full number of the nations shall have come in (Romans 11:25). Then the branches broken out of the olive tree of God’s kingdom will be again engrafted (Romans 11:23-24; Romans 11:16-17), “and so all Israel shall be saved” (11:26). This is the solution of the apparent conflict between the calling of the people of Israel and the calling of the church from the peoples of the world. Only by the future can the past be reconciled with the present. Only by the end is the intermediate period justified. The whole Pauline gospel stands or falls with the acknowledgement of these propositions. Therefore whoever denies these prophecies concerning Israel denies the basis of the church. He denies, if he thinks logically, either the covenant faithfulness of God or the freedom of the gospel from law, that is, either Jehovah or Paul. The question of the Millennial kingdom is therefore not only a question of final history, but touches at the same time the very heart of the gospel (freedom from law, universality of the gospel, gift by grace). To deny it makes either God a liar in relation to His prophets or Paul a false witness in relation to us. Romans 9:1-33; Romans 10:1-21; Romans 11:1-36 is no mere justifying of God, but a justification of Paul’s doctrine of justification.
According to the testimony of the apostle this reviving of Israel will have powerful effects upon the Gentile world. It amounts to a widespread re-birth in the kingdom of the Risen One (Matthew 19:28). Paul says: “I ask now: Did they stumble in order that they might fall? By no means! Much rather through their trespass salvation has passed to the Gentiles .... But if their trespass has become a blessing to mankind, and their being reduced to a little remnant a blessing to the Gentiles, how much richer in blessing must be their full admission? For if their rejection leads to the reconciling of the world, what can their acceptance bring other than life from the dead?” (Romans 11:12; Romans 11:15). In words which simply cannot be misunderstood Paul here confesses his belief in a full conversion of Israel, and explains that from it the greatest and most blessed effects will flow out to mankind. In comparison with these new gifts of God and the living energies of a higher fulness of the Spirit, which will then spread forth over the nations, all former national life will appear as something dead, all former national riches as but poverty, and all former national well-being as misery. But by this Paul declares not only his belief in a future spiritual and national salvation of Israel, but at the same time shows the significance of this event as including national and super-national affairs, affecting world history and the history of salvation. It is “salvation” for the peoples of the world, “riches” for the nations, indeed, a spiritual resurrection festival for mankind generally, even “life from the dead.” This at once touches the question as to the meaning of this coming kingdom of God. For still the question arises, to what purpose is such a visible kingdom? Why did God give such promises to Israel? What is the meaning of this coming kingdom period in His plan of redemption and salvation? To this we answer that the visible kingdom of glory is [4] The Only Complete Conclusion of Divine Self-Justification in the History of Salvation
1. In reference to Christ. Is not the Most High under obligation to give to His anointed King the opportunity to prove Himself to be the best Lawgiver and Judge, Regent and World-ruler, and the One Who understands how to direct world affairs better than all the hitherto existing great and mighty ones of the earth, and this especially within the framework of the old creation, in which indeed they have lived and have rejected Him as King? And is it not right that after Satan for thousands of years has shown all the world how he can lie and deceive and corrupt the peoples, that God now on His side should show how He, in Christ, can bless and save and give peace, and this likewise on the soil of this old world? “Yes, indeed, this same earth which has seen the ignoring and shame of God’s Son, must also yet view His glory. This same earth which has drunk the blood of the All-holy, must also yet partake of His redemption. God’s righteousness demands this.” Here where Satan has triumphed must Jesus be crowned.
2. In reference to Mankind. “If one considers this belief in a Millennial kingdom free from prejudice, one must admit that it were a great and fine thought of God if He were to grant to this poor earth, and the weary guest upon it, after six hard days of burden and labour, a great sabbath in which Christ shall take the reins out of the hand of sinful man and, for a time, personally, rule this world in justice and righteousness according to the law of God” (Bettex). Hitherto it has never been displayed how happy and glorious a people can be on this earth if it has the Lord personally dwelling and enthroned in its midst. This is in fact the great world-transfiguring idea of the revelation, that the kingdom of God is still possible on the old earth. And by this God will prove that it was not the fault of circumstances and elementary powers that the peoples could not live in peace with one another, but simply the sin of man and corruption through the Devil.
Yet further, the end of this kingdom shows how hopelessly lost man is by nature. For what does mankind do after a thousand years of perfect Divine government? It rebels against the Lord and in armed millions takes the field against the Most High (Gog and Magog, Revelation 20:7-10). So the last testing by God shows the hopeless wickedness of man.
Even from the most ideal economic and political conditions, from the most abundant proofs of the grace of the Most High, indeed from the direct rule of the Lord Himself, the nations will have learned so little, that at the end, seduced by the Devil, they will rush together in the most fearful of human revolts (Revelation 20:8). Thus will it become clear that, not only is man unable to create ideal conditions, but also that even when they exist they cannot improve him. So this most brilliant period of human history will become the most catastrophic proof of the lost condition of the sinner, and it will be probed irrefutably that God was right when, in the matter of human redemption, he absolutely excluded man’s own strength. Now is reached the summit and conclusion of Divine self-justification and it is proved publicly before all the world that from the outset there could be only one way that could lead mankind to peace, even the grace of God alone and the cross of Golgotha.
But, finally, the visible kingdom of glory of the Son at the conclusion of history is:
[5] The Only and Necessary Means of Carrying Forward Human History from its Present Stage on to its Goal in the Eternal Kingdom of the Father
It is a fact that in the whole course of world affairs copy and original are at first commingled, but that the further affairs develop the more do the essential features come clearly to the fore. This is quite evidently the case in the New Testament history of salvation.
Out of its present hidden character the kingdom of God will at last step forth into world-wide display. “He (the Son) must rule till he has put all enemies under his feet” (1 Corinthians 15:25). This is the kingdom which will finally be manifested, the consummation of all things visible on earth, the most splendid period of its history. But the Son is not the Father, but the effulgence of His glory (Hebrews 1:3), the image of the invisible God (Colossians 1:15). In His Person therefore the image of God is present on earth in the visible kingdom of God. Therefore there remains the need of an historical transition period, which transfers the history of the kingdom of God to the Father Himself. This is the chief, the proper, the deepest divine meaning of the Millennial kingdom. “The activity of Christ in the Millennial kingdom conducts the history of revelation from this last preparatory stage into the final Most Holy place, into direct fellowship with the Father.”
Therefore had Irenaeus (about A.D. 190), the pupil of Polycarp, the pupil of John the apostle, justly perceived three chief stages in the New Testament unfolding of salvation, which correspond to the three Persons of the Godhead, so that the whole development of the New Testament revelation carries at once an historical and trinitarian stamp. That is to say: The present is the age of the Holy Spirit Who glorifies here on earth in His absence the Redeemer Who has gone to heaven, and Who calls and builds the church (John 16:7-17; 1 Corinthians 12:3-13).
Then follows the return of Christ, and the setting up of the visible kingdom of God for the thousand years, that is, the kingdom of the Son (1 Corinthians 15:25). But finally the Son gives over the kingdom to the Father, subjects Himself to Him, and the kingdom of the Father, the eternal consummation, becomes manifest. Then God will be “all things in all” (1 Corinthians 15:28). In this connexion the Millennial kingdom is the only means for the carrying forward of human history, under the direction of the Son, into the kingdom of the Father. Then “the righteous will shine as the sun in the kingdom of their Father” (Matthew 13:43).
Bible prophecy thus shows us two chief victorious advances of the coming kingdom of God, two chief exhibitions of power, which stand in special relation to the two divine Persons of the Son and the Father: the appearing of the kingdom of the Son at the beginning of the Millennial kingdom, with the old earth as its scene; and the manifestation of the kingdom of the Father in the triumph of the Consummation in the new heaven and on the new earth. To these two chief stages of the renewing of the world correspond the two resurrections of mankind, the one before and the other after the Millennial kingdom, as well as the two chief sessions of the judgment upon the wicked and the satanic trinity. Comp. p. 174. It is the taking of all this together which alone enables us to perceive, not only that, but also why the final Consummation does not arrive with the coming of Christ to the Millennial kingdom but lies beyond the Thousand Years (Revelation 20:1-15; Revelation 21:1-27).