Christ in His Kingdom

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. –– John 3:16

Many and varied have been the roles of Jesus Christ in past ages — as the master workman in the creation of the universe; as the promise-giver to Abraham and his seed; as guardian angel over the affairs of Israel; as Redeemer at his first advent; and as an advocate for his bride, his Church, throughout the Gospel age. Many and varied are the roles he is yet to play in the establishment and operation of his kingdom. Let us look into a few of them.

Bridegroom

“In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:2,3).

During the intervening time between the first and second advents of Jesus, his primary work has been the development of his Church. During this time he has not only been preparing a place for them, but also preparing them for that place.

Now, at his second advent, with both place and recipient prepared, he comes to take his bride to her promised heavenly abode. This action is picturesquely described in 1 Thessalonians 4:16,17, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

In this text, the Church is divided into two groups: “the dead in Christ” and “we which are alive and remain.” It is a popularly held belief among many sincere Christians that this verse supports the idea of a “rapture,” the sudden instantaneous translation of remaining Christians by their bodily ascension into heaven. This thought is largely based on giving the word “together” the meaning of “simultaneous.” The Greek word may well have the thought of “together in the same place” as indicated in the next chapter, 1 Thessalonians 5:10. Even when used as a designation of time, it is better translated as “meanwhile,” indicating a time period, instead of “simultaneous,” signifying “at the same instant.” One example of this prolonged time usage is in Philemon 22 where the New King James Version correctly translates it as “meanwhile.”

Using a different metaphor, this activity is described as the work of a harvest, separating wheat from tares with a gathering of the wheat into his barn (Matthew 13:24-30,36-43). The barn in this parable refers to the heavenly home of the “wheat” class, the Church. Just as the work of a natural harvest is a process requiring considerable time, so is the harvest of the Church. This is directly implied in the explanation of the parable given by Jesus in Matthew 13:39, “the harvest is the end of the world.” The Greek word here translated as “end” is suntelia. Professor W. E. Vine says that the word “does not denote a termination, but the heading up of events to the appointed climax.”

The fact that this picture of the “harvest” refers to the second advent of Christ and is under his immediate direction is strongly implied when the same metaphor is used by the apostle John: “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle” (Revelation 14:14). Thus, we see the same activity ascribed to the returned Lord under the symbols of bridegroom and reaper.

The General of Jehovah

In Revelation 19:13-16, Jesus as “the Word of God” is shown as a conquering general, “and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

One of the first works of Christ in setting up his kingdom is the subduing of those nations which dominate the present social order. The transfer of this kingdom authority to him is described in Revelation 11:15, “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” But this transfer is not willing, nor is it immediate. Pastor Charles Russell has captured this point well in the book The Divine Plan of the Ages: “Though Christ, with royal title and power, will be present as Jehovah’s representative, taking charge of all the affairs during this day of trouble, it is more as the General of Jehovah, subduing all things, than as the Prince of Peace, blessing all.”

Still, another text that deals with this military role of Christ is found in Isaiah: “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth” (Isaiah 63:1-6).

In this passage, the enemy of Christ is represented by Edom, a picture of Christendom—that church-state system which has made a travesty of their claim to rule in Christ’s stead by a mandate which they have termed “the divine right of kings.” The mysterious words by which ancient Babylon was judged — “Mene, mene, tekel upharsin” (thou art judged in the balances and found wanting — Daniel 5:25-28) — will be used to judge them.

Michael — the Protector of Israel

This battle is described as a “time of trouble” in Daniel: “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1).

Here the leader of this battle is named — Michael, meaning “one who is like God.” The commentator Matthew Henry (Matthew Henry’s Commentary on the Whole Bible: New Modern Edition, Electronic Database.) rightly identifies this Michael as Christ himself: “Christ is that great prince, for he is the prince of the kings of the earth (Revelation 1:5).” The “children” of Daniel’s people are none other than the nation of Israel of a later generation.

Numerous prophecies depict the ending of the last pre-kingdom age as involving a great battle of the combined forces of the Gentiles against Israel which, for a time, results in a great defeat of that nation (Ezekiel 38, 39; Joel 3; Zechariah 14). It is in the midst of this confrontation, after Israel has been seemingly crushed, that the Bible predicts, “Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle” (Zechariah 14:3).

The purpose of this final warfare, as far as Israel is concerned, is to divide them into two camps — a proud and haughty people who fail to rely on God because of their self-confidence, and a remnant who are afflicted and poor and trust in the name of the Lord. It is of this remnant that we read, “The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid” (Zephaniah 3:13). Notice also Micah 5:7, “The people of Israel who survive will be like refreshing dew sent by the LORD for many nations, like showers on growing plants. They will depend on God, not man. Those who are left among the nations will be like a lion hunting for food in a forest or a pasture: he gets in among the sheep, pounces on them, and tears them to pieces — and there is no hope of rescue” (TEV).

This final battle, also called the “battle of that great day of God Almighty” in Revelation 16:16, accomplishes two effects:

1) it removes present earthly society in much the same way as contractors for a new building must first level the old before erecting the new; and

2) it produces a chastened and purified nation of Israel to act, with their resurrected prophets of old, as the center of Christ’s earthly kingdom (Isaiah 1:25, 26).

The Everlasting Father 

One of four titles prophetically ascribed to the Messiah in Isaiah 9:6 is “the everlasting father.” As a “father,” he is a life-giver; as an “everlasting father,” he is the giver of everlasting or eternal life. It is in this role that we see a primary object of Christ’s kingdom role — the resurrection of the dead.

This work is described in John 5:28,29, “Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment” (ASV).

Similarly, after describing the battle that Michael fights on Israel’s behalf, we read: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2).

In these two texts, the resurrected peoples are separated into two classes — “those who have done good” unto everlasting life and “those who have done evil” unto “judgment” or “everlasting contempt.”

The Hebrew word here rendered “everlasting” is olam. Olam is open to a wide variety of translations. Though it can mean everlasting in the sense of a period of time without an end, it can also mean an indefinite time period, a duration. Professor W. E. Vine (see Vine’s Expository Dictionary of Biblical Words, article on “God”) says it expresses “a period of time that could not be measured other than of lengthy duration.” A footnote in Rotherham’s Emphasized Bible defends its use as meaning “age lasting,” which we suggest is an appropriate translation in the Daniel passage under consideration.

In the John passage the word for “judgment” (incorrectly rendered “damnation” in the King James Version) is the Greek krisis, meaning exactly the same as our English word crisis, namely, the point at which a matter can turn for either better or worse.

The thought of these two combined scriptures is that some of the dead, such as the faithful prophets of old who obeyed God in Old Testament times and the New Testament followers of Jesus, will be raised to perfect life; the rest of men will undergo a crisis of judgment through which they will either be deemed worthy of everlasting life or worthy of everlasting destruction.

Prophet 

“For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people” (Acts 3:22,23).

Moses played many roles in the exodus of Israel from Egyptian bondage. In each of these, he prefigured Jesus Christ.

1) As a deliverer, each led a captive people free — the Israelites under Moses from the land of Egypt, and the entire human race, under Jesus, from the captivity of sin and death.
2) As a prophet and lawgiver, Moses passed on the unalterable edicts of Jehovah to his people; so also, Christ will dictate the laws for mankind in his kingdom.
3) As a mediator, Moses established a covenant relationship between Israel and God; so, Christ would mediate a “new covenant” through Israel with all who will receive everlasting

Melchizedek: Priest and King

 In the seventh chapter of Hebrews, the Apostle Paul establishes a comparison between Melchizedek, the priest and king of Salem who blessed Abraham (Genesis 14), and Jesus. Under Moses, these two offices were separated with the priests being drawn from the tribe of Levi and the kings from the tribe of Judah. Now, Paul says, under Christ they are to be combined and transferred from the figure of that law to a new arrangement typified by Melchizedek.

This combined office is not to be confined to Jesus alone; he is to be the head of the order of Melchizedek. This order is to include the faithful followers of Jesus as well: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ and shall reign with him a thousand years” (Revelation 20:6). Thus, with these two offices united, the new dominion of earth will be a true theocracy — an earthly government ruled by heavenly powers.

Though the two offices are combined, their functions remain distinct:

1) As kings, they will administer the temporal order of the “new ”
2) As priests, they will administer the spiritual functions, as the “new heavens,” introducing resurrected man to his Creator and teaching him God’s ways. The priestly work also implies a sympathetic understanding of the needs of humans who will still have many of their former fallen tendencies to overcome. (Note Hebrews 2:17,18; 4:15,16.)

A Righteous Judge

“Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31).

Since many are said to be raised to a “resurrection of judgment” (John 5:29, ASV), there must be, of necessity, a judge to execute this judgment. But rather than the stern unforgiving jurist which many imagine, this judge will be first an instructor in righteousness, making his judgment to correct and not to penalize the transgressor. Well has the prophet Isaiah stated, “When thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isaiah 26:9).

This judgment work will consist of two parts: a thorough instruction in the eternal laws of Jehovah and then a decision made for each individual as to whether he has obeyed all of these commandments.

The resultant determination for the two classes is given in the parable of the sheep and the goats in Matthew 25:46 where it says of those who do evil: “These shall go away into everlasting punishment: but the righteous into life eternal.”

Thus, the kingdom works of the Messiah will be complete, as Paul phrases it: “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Corinthians 15:24-28).

–– The Herald of Christ’s Kingdom
2001/5