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What is themajor theme or purpose that encompasses God's overall master plan? Dr Pentecostbelieves that the drama of history revolves around the kingdom of God. This themeis traced from Genesis to Revelation, illustrat-ing God's right to rule and theform that His kingdom takes through the various epochs of history. Anyoneinter-ested in the study of Bible prophecy has to deal with the vital issue ofthe role of the kingdom of God and how this important theme is developedthroughout the Bible.

God issovereign, and as Sovereign He rules eternally in a kingdom in which He is theabsolute authority. In order to understand the biblical concept of"kingdom," we must recognize that it includes several ideas: theright to rule, a realm in which ruling authority is exercised, and the realityof that authority actually being exercised.

The Kingdom in Eternity

ConcerningGod's kingdom, the Bible presents two aspects: the eternal aspect and thetemporal aspect. The eternal kingdom is characterized by four essential truths:1) It is timeless; 2) it is univer-sal; 3) it is providential; 4) it ismiraculous.

Ineternity past, before the creation of the angels, the earth, and man, a kingdomexisted in the sphere of "the heavenlies" because of the relationshipamong the members of the Trinity. God the Father was sovereign. God the Son,although equal in person, was subordinate to the Father. God the Holy Spiritwas the active executor of the will of the Father (Gen. 1:2-3). Thus ineternity past there was a kingdom, involving the right to rule, as well as thesphere in which the right operated and the rule was exercised. Indeed, all theelements essential to a kingdom were present. This kingdom arises from thecharacter of God and reaches from eternity to eternity.

God'skingdom was displayed in the angelic realm before it was developed on theearth. The created angelic hosts in that kingdom were subject to the Sovereign,and they worshiped Him and obeyed Him. This continued until the fall of Luciferand the angels who followed him in rebellion.

The Kingdom on Earth (Pre-Abrahamic)

Todemonstrate His right to rule, God ordered this earthly sphere as the placewhere He would rule. He populated it with creatures who were responsible torecognize that right, submit to it, and give the Ruler that which was due Him.Our sovereign God, in every period of theocratic administration, has ruledthrough those to whom He assigned His authority. It was the responsibility ofadministrators to subjugate all to God's authority, to reward those who dogood, to punish evildoers, and to provide an atmosphere in which the subjectsof the King might live in peace. In the garden, Adam was the theocratic administratorwhose responsibility was to subject all creation to himself, so that throughhim creation might be subject to the authority of God. When this form ofadministration failed, God brought a judgment and expelled Adam and Eve fromthe garden.

Godinstituted a new form of theocratic administration in which He wrote His law inthe hearts of men and subjected man to His law. That law was man's conscience(Rom. 2:15), and as men subjected themselves to the rule of conscience, theywere in subjection to the authority of God. But that too failed. And when menrebelled against that form of theocratic administration, God wiped the humanrace off the face of the earth by a flood.

Godthen instituted a new form of theocratic administration in which authority was givento human government (Gen. 9:6). It was the responsibility of human governmentto curb lawlessness and to bring man in subjection to the authority of God.Again man failed miserably. And when men organized in open rebellion againstGod, "The Lord scattered them from there over all the earth, and theystopped building the city. That is why it was called Babel-because there theLord confused the language of the whole world" (Gen. 11:8-9).

Withthe call of Abraham, God introduced a new form of the-ocratic administration.He instituted the Abrahamic Covenant that promised Abraham a land, seed, andblessing. Throughout the Old Testament-through that expanding covenantprogram-God administered His theocracy here on earth.

Thekingdom program was then developed with the nation Israel through the covenantsGod made with them: the Abrahamic (Gen. 15:18), the Davidic (2 Sam. 7:14), theNew (Jer. 31:31-34), and the Palestinian (Deut. 28-30). These eternal,unconditional, irrevocable covenants determined the ultimate form of thekingdom of the God of heaven on earth.

Whilethe covenants promised a kingdom here on earth, it was the prophets whodescribed the glories of that kingdom. The prophets of the Old Testament hadproclaimed a message of hope that caused Israel to eagerly anticipate thefulfillment of God's covenants and promises to them. David's son the Messiahwould come to bring peace, righteousness, and prosperity to the nation. Hewould come as a Savior to redeem and as a Sovereign to reign. The nations whichhad persecuted Israel would be subjugated to Him, and Israel would know thepromised peace which the Prince of Peace would bring. Her accumulated sinswould be put away and she would experience forgiveness and life in righteousness.Such was the hope of Israel.

Yearspassed before an official proclamation was made by the prophesied forerunner,John the Baptist, who heralded his message to the nation: "Repent, for thekingdom of heaven is at hand" (Matt. 3:2 NASB). When Jesus began Hisministry He made the same proclamation: "Repent, for the kingdom of heavenis at hand" (Matt. 4:17 NASB). The call to repentance shows that this wasa contingent offer and that the blessings of the kingdom depended on thenation's response. This does not mean, however, it was not a genuine offer. Thereference to the kingdom needed no explanation; it was the covenanted kingdomunder David's son the Messiah, of which the prophets had so clearly spoken andfor whom the nation was waiting. The nation was plunged into a great debateconcerning His person. Who is this Jesus of Nazareth who claims to be the sonof David and the Son of God? Is He what He claims to be? If so, He truly is thepromised and covenanted Messiah. If not, He is a blasphemous impostor who isworthy of death. Jesus made His claims concerning His person very clear. Hevalidated those claims convincingly by His miracles, and He challenged peopleto accept His claims and to put faith in Him, so as to receive a righteousnessfrom Him that would enable them to enter His forthcoming kingdom.

Fromthe inception of His ministry two responses to His presentation were evident.John says: "He came to His own [things], and His own did not receive Him.But as many as received Him, to them He gave the right to become children ofGod, even to those who believe in His name" (John 1:11-12). His rejectionis clearly seen in the response of those in Nazareth, who heard Him claim to bethe One who would fulfill the prophecy of Isaiah 61:1-2. These responses climaxin the incident recorded in Matthew 12:22-24. There were those who, on thebasis of the evidence He had presented about Himself as the son of David, theMessiah, expressed their .willingness to accept Him as the Messiah. But therewere also those who rejected the evidence and sought to explain it away, sothat they would be guiltless for their rejection. There were two supernaturalpowers who could perform miracles: Satan and God. If the leaders acknowledgedthat Jesus performed miracles by God's power, they would be without excuse fortheir unbelief; but if He performed miracles by Satan's power, they couldjustify their rejection. Thus they sought to dissuade those who believed bysaying: "This fellow does not cast out demons except by Beelzebub, the rulerof the demons" (Matt. 12:24).

Jesusviewed the explanation by the leaders as indicative of the course which thatgeneration would follow. He viewed His rejection as if it were final, althoughit would not be finalized until His trial and crucifixion. The message that Hebegan to proclaim was no longer "Come to Me, all who are weary andheavy-laden, and I will give you rest" (Matt. 11:28 NASB), but rather itwas a message of judgment. Viewing the nation as being confirmed in theirrejection and unbelief, Jesus from this time on speaks of the judgment to come.

Inthe parable of the wicked vinedressers (Matt. 21:33-44), after the leaders killthe heir, God, the owner, will destroy those wicked men miserably (Matt.21:41). So, too, "the kingdom of God will be taken from you [thatgeneration in Israel] and given to a nation [or generation] bearing the fruitsof it. And whoever falls on this stone will be broken but on whomever it falls,it will grind him to powder" (Matt. 21:43-44, author's translation). Thissignifies the withdrawal of the offer of the covenanted kingdom to Israel andits postponement to the future.

Thissame judgment is depicted in Matthew 22:1-7, where the guests (the nationIsrael), who had been invited to a wedding banquet (Messiah's kingdom) butrefused to come, suffered the consequences of rejecting the king's invitation.The king "sent out his armies, destroyed those murderers, and burned uptheir city." This parable reveals the form of judgment: Roman armies,under Thus, would attack the city of Jerusalem, destroy it, and either kill ordisperse its inhabitants.

Anotherspecific prediction of the coming judgment is given in Matthew 23:37-24:2.Jesus declared He had sought to provide peace and security for Israel, but itwas not experienced because "you were not willing." As a consequence,"Your house is left to you desolate" (Matt. 24:38). The house couldrefer to the temple, or to the city of Jerusalem, in which the temple stood, orto the Davidic house, whose throne would be left empty. The severity of thejudgment is seen in the declaration: "Not one stone shall be left hereupon another, that shall not be thrown down" (Matt. 24:2).

Lukeis very specific in recording Jesus' message of judgment. In Luke 19:11-27 thenobleman declared, concerning the unfaithful, "Take the mina from him...but bring here those enemies of mine, who did not want me to reign over them,and slay them before me." In this parable it is significant that judgmentfell on those who refused to submit themselves to the One who had the right toreign. This was the sin of that generation in Israel.

Onceagain, the judgment is predicted forcefully in Luke 21:20-24: "When yousee Jerusalem surrounded by armies, then know that its desolation is near. Thenlet those in Judea flee to the mountains, let those who are in the midst of herdepart, and let not those who are in the country enter her. For these are thedays of vengeance that all things which are written may be fulfilled. But woeto those who are pregnant and to those who are nursing babies in those days!For there will be great distress in the land and wrath upon this people. Andthey will fall by the edge of the sword, and be led away captive into allnations. And Jerusalem will be trampled by Gentiles until the times of theGentiles are fulfilled" (NKJv).

Thuswe see that the message of Jesus was initially a message of hope, of blessing,and of salvation. But after the announcement by the leaders that Jesus receivedHis power from Satan, and so was a blasphemous impostor, His message turned toone of judgment on that generation in Israel. While this announcement did notcancel the covenants and promises given to Israel concerning the earthlykingdom of David's greater Son, but only postponed the realization of thosehopes, yet it did consign that generation to a physical and temporal judgmentwhich was inescapable (Luke 19:27). Thus the kingdom program for Israel, whichbegan with such high hopes at the beginning of Jesus' ministry, ends with thesomber note of judgment and postponement.

Inlight of all this, the following questions arise. What happens to God'skingdom, of which the Davidic millennial kingdom is only an earthly form, inthis present age when the millennial kingdom has been postponed? What form doesthe kingdom take in this present age? What are the essential characteristics orfeatures of God's kingdom in this present age?

Inanswer, Jesus referred to "the secrets of the kingdom" (Matt. 13:11).He was not referring to the covenanted Davidic, or millennial, kingdom. Thatthere would be such a kingdom was no "secret" in the Old Testament!It clearly revealed the essential features or characteristics of the millennialkingdom. But what the Old Testament had not revealed was that an entire agewould intervene between the offer of the kingdom by the Messiah and Israel'sreception of the King and enjoyment of full kingdom blessings. With thisbackground, we see that the time period covered by the parables in Matthew 13extends from Israel's rejection until its future reception of the Messiah. Thusthis new program began while Christ was still on the earth, and it will extenduntil His return to the earth in power and great glory.

Thisperiod includes the time from Pentecost, in Acts 2, to the rapture; that is,the age of grace (which we also call the age of the Holy Spirit, or the churchage). Although this period includes the church age, it extends beyond it, forthe parables of Matthew 13 precede Pentecost and extend beyond the rapture.Thus these parables do not primarily concern the nature, function, andinfluence of the church. Rather, they show the previously unrevealed form inwhich God's theocratic rule would be exerted in a previously unrevealed age,made necessary by Israel's rejection of Jesus Christ. In Matthew 13 there areeight parables, each one providing an essential characteristic of the kingdomin this present age.

Seed,sowers, and soils. The first feature of this age is that it is characterized bya sowing of the seed by sowers and by varied responses to the sowing. In thisparable, the seed (Matt. 13:3-8) represents the word, or "the messageabout the kingdom," and the field represents the "heart" of theindividual hearer (v. 19). In Scripture, the "heart" often indicatesintellectual capacity. A message, then, was being proclaimed and heard, butthere were varying responses. Some seed showed no sign of life at all (thatsown by the wayside). Some produced no fruit (that sown on rocky places). Someseed gave promise of bearing fruit but was eventually fruitless (that sownamong the thorns). Finally there was seed that produced a crop, yielding a 100,60, or 30 times what was sown (v. 23).

Markrecorded another parable by Jesus on the theme of sowing seed. This parable(Mark 4:26-29) was designed to teach that the fruit depends not on the sowerbut on the life that is in the seed itself Regardless of what the sower did,the seed germinated, sprouted, grew, produced grain, and eventually yielded abountiful harvest, which the man reaped. Jesus wanted to make it clear that anyharvest they saw would be the result of sowing and then allowing the life inthe seed to manifest itself by growth and yield.

Weedsamong wheat. The second parable (13:24-29) was designed to supplement the firstto teach that there would be a false sowing alongside the sowing of the Word ofGod. The field had been sown with good seed, and the sower could anticipate aharvest for his labors. Later, the sower was told that an enemy had sown thefield with the seed of weeds.

Thisfalse sowing evidently took place immediately after the good seed had beensown. Then both kinds of seed germinated and sprouted. In the process ofwaiting for the harvest, it became evident that weeds had been sown in thewheat field. The presence of weeds would crowd out the growth of thefruit-bearing wheat. The servants, concerned as they were with the results oftheir labors, suggested that they try to remove the weeds from the field.However, the owner of the field recognized that it would be impossible toremove the weeds without destroying the wheat. So the servants were commandedto let both ripen, and at the time of wheat harvest they would then separatethe good grain from the worthless weeds, without destroying the wheat. Theweeds could be burned and destroyed, while the wheat would be gathered intostorage. Through this parable Jesus prepared these men to be on guard forSatan's work of sowing false seed, or false doctrine, while they were sowingthe good seed. Satan's false kingdom would continue to exist alongside the newform of God's kingdom.

Themustard seed. The third parable (13:31-32) reveals that this new form of thekingdom will have an almost imperceptible beginning. The emphasis in theparable is on the contrast between the size of the seed and the plants that areproduced. "Small as a mustard seed" was a Jewish proverb to indicatea very minute particle. But out of that insignificant seed in one year wouldgrow a plant which became large enough for birds to nest in. In Ezekiel 31:6and Daniel 4:12, the figure of a spreading tree, in which birds lodge,indicates a great kingdom that can protect and provide benefits for manypeoples. Christ would commission only 11 men to become His emissaries (John17:18). This would seem to be an insignificant beginning, yet Jesus predictedthat the world would hear His message from such a small beginning. Thus theparable teaches that the new form of the kingdom, while it did have aninsignificant beginning, would eventually spread to the ends of the earth.

Thehidden leaven. The fourth parable (13:33) was designed to show how the kingdomprogram would develop and operate in the present age. Some have referred tothis as "The Parable of the Leaven," but that title puts emphasis onwhat leaven is or signifies. Actually, this is "The Parable of LeavenHidden in Meal." In other words, the parable emphasizes what leaven doesor how leaven works. When the leaven, or yeast, was introduced into the flour,a process began that was steady, continuous, and irreversible. That processcontinued until the whole mixture was leavened. Thus Jesus was teaching thatthe kingdom would not be established by outward means, since no external forcecould make the dough rise. Rather, this new form of the kingdom would operateaccording to an internal force that would be continuous and progressive untilthe whole mixture had been leavened. Here the emphasis was on the Holy Spiritand concerned His ministry to the world. Christ would again speak of this inJohn 15:26 and 16:7-11.

Hiddentreasure and the expensive pearl, The fifth and sixth parables reveal whataccrues to God through the kingdom in this present age. In the "Parable ofthe Treasure Hidden in the Field" (13:44), Jesus revealed that a multitudefrom Israel will become God's purchased possession through this present age. Inthe "Parable of the Merchant Looking for Fine Pearls" (13:45-46),Jesus revealed that God will obtain a treasure not only from the nation Israelbut from the Gentiles as well. We understand this because a pearl comes out ofthe sea, and quite frequently in Scripture the sea represents Gentile nations.So again we see that a treasure from among the Gentiles becomes God's by purchase.

Thedragnet. The seventh parable (vv. 47-50) reveals that this new form of thekingdom will conclude in ajudgment separating the righteous from theunrighteous. The net drawn up from the sea brings all kinds of fish, someuseful and some useless. Through this parable Christ taught that the age willend in a judgment to determine who enters the future millennial kingdom and whois excluded.

Righteousnessis a prerequisite for entrance into the kingdom. The righteous are taken intoit, but the unrighteous are excluded. The destiny of the wicked is not theblessing of the kingdom, but rather the judgment of eternal fire. This sametruth, concerning the judgment prior to the institution of the millennialkingdom, is taught in Matthew 25:1-30, where Christ predicted judgment on thenation Israel, and in verses 31-46 where He described judgment on livingGentiles. The judgment predicted here is not a judgment on the dead but on theliving, and it will take place at the time of Christ's second advent to the earth.

Thehouseholder The eighth and final parable of Matthew 13 is that of thehouseholder (v. 52), which teaches that some features of the new form of thekingdom are identical to features previously revealed about the new and have nocorrespondence to what had been revealed about the millennial form of thekingdom.

Aswe survey the Matthew 13 parables, we find that in light of Israel's rejectionof Christ, He foresaw postponement of the millennial form of the kingdom. Heannounced the introduction of a new form of the kingdom, one that would spanthe period from Israel's rejection of Christ until Israel's future reception ofChrist at His second advent.

Thispresent age, with its new form of the kingdom, is characterized by the sowingof the Word, to which there will be varying responses depending on the soil'spreparation (the soils). The harvest that results from the sowing is the resultof the life that is in the sown seed (the seed growing of itself). Concurrentwith the sowing of the Word is a false counter-sowing (the weeds). The new formof the kingdom had an insignificant beginning, but it will grow to greatproportions (the mustard seed). The power in the kingdom is not external butinternal (the leaven hidden in meal). God will gather a peculiar treasure toHimself through this present age (the hidden treasure and the pearl of greatprice). The present form of the kingdom will end in a judgment to determine whoare righteous, and therefore eligible to enter the future millennial form ofthe kingdom, as well as who are unrighteous thus to be excluded from themillennial kingdom to come.

Thisrevelation of the new form through which the theocracy would be administered inthis present age was followed by a specific prophecy: "I will build Mychurch" (Matt. 16:18). The nature and function of the church is notexplained here, but it is revealed in its historical development in the book ofActs, with its doctrines explained in the epistles.

FollowingHis resurrection, Jesus spent time with those whom He had chosen (John 15:16),instructing them concerning the new form of the kingdom and preparing them fortheir ministry of introducing that new form to Jew and Gentile alike. Hereiterated His promise of empowerment by the Holy Spirit for the work of theirministry. On Pentecost the promised Spirit was poured out and indwelt believersas His temple. In the book of Acts their ministry of proclaiming the newmessage of the new form of the kingdom is recorded, by which the gospel wasproclaimed and spread throughout the world.

Thekingdom of God in this present age, formed through the preaching of the gospelwould be made up of Jews, Samaritans, and Gentiles. This was made clear toPeter in the vision given to him in Acts 10. When Peter, in obedience to theLevitical law, refused to eat that which was unclean, he was told, "Do notcall anything impure that God has made clean" (v. 15). To make sure therewas no misunderstanding, the command was repeated three times. It later becameapparent that Peter understood that the distinctions inherent in the Leviticallaw had been removed, for when he was in the house of Cornelius he declared,"I now realize how true it is that God does not show favoritism butaccepts men from every nation who fear Him and do what is right" (vv.34-35).

Peterfelt free to proclaim the gospel of the death and resurrection of Jesus Christto the Gentiles assembled in Cornelius' house In response to their faith,"The Holy Spirit came on all who heard the message" (v. 44). The evidencethat Gentiles had received the Holy Spirit was that they spoke with tongues (v.46). Tongues were evidence to the apostles of the genuine conversion of theGentiles and of their inclusion in the body of believers. In response, theseGentiles showed their identification with Jesus Christ and the company ofbelievers by being baptized.

Evenso, Jerusalem had to be convinced of God's acceptance of Gentiles into thechurch and the kingdom. So Peter testified to the genuineness of theirconversion by recounting in his dream what had happened next. And those inJerusalem, "When they heard this, they had no further objections andpraised God, saying, 'So then, God has granted even the Gentiles repentanceunto life" (11:18). This question was submitted to the apostles inJerusalem, and Peter testified to the salvation of the Gentiles by faith inJesus Christ apart from the law (15:7-11). His testimony is furthercorroborated by Barnabas and Paul (v. 12), and James, who presided at thiscouncil and rendered its decision. It was evident that God was dealing withGentiles as Gentiles, "taking from the Gentiles a people for Him-self" (v. 14)

Jamesfound this in keeping with the prophetic program. In Amos 9:11-12 it wasprophesied that after the period in which Israel was disciplined because ofdisobedience (vv. 9-10), and the Davidic throne left empty for a time, theDavidic throne would be restored and the Davidic kingdom would be instituted.When it is reinstituted, the kingdom will include not only the physical descendantsof Abraham but also a multitude of Gentiles. Therefore the restored Davidickingdom under its rightful Davidic king would be composed of both Jews andGentiles. In that kingdom Gentiles would not be made into Jews; instead, theywould be in the kingdom as Gentiles. This allowed James to conclude that if Godhad a program for Gentiles, as Gentiles, in the future Davidic kingdomestablished here on the earth, there was no reason to deny that God couldinclude Gentiles, as Gentiles, in this present form of the theocracy Throughfaith in Jesus Christ, Gentiles are equal participants with believing Jews inthe present form of the kingdom of God.

Paul'slife was dedicated to the preaching of the grace of God. He wrote, "Now Iknow that none of you among whom I have gone about preaching the kingdom willever see me again" (Acts 20:25) Paul clearly equated preaching the gospelof the grace of God with the preaching of the kingdom of God. Once again we seethat the two terms are used interchangeably, as in 28:23 when Paul arrived inRome and "they arranged to meet Paul on a certain day and came in evenlarger numbers to the place where he was staying. From morning till evening heexplained and declared to them the kingdom of God and tried to convince them aboutJesus from the Law of Moses and from the Prophets." Again the preaching ofthe gospel was referred to as testimony concerning the kingdom of God. And inverses 30-31 this identification was again made, where "for two wholeyears Paul stayed there in his own rented house and welcomed all who came tosee him. Boldly and without hindrance he preached the kingdom of God and taughtabout the Lord Jesus Christ."

Thusas we survey Paul's ministry from the book of Acts, we see him as an ambassadorof the kingdom of God, but his message was salvation through the death and theresurrection of Jesus Christ. No reference is made to support the notion thatthe earthly Davidic kingdom had been established. Rather, the message concernsentrance into a present form of the kingdom of God by faith in Jesus Christ.

Whilethere are many references to the kingdom in the New Testament epistles, oncloser examination we find the term "the kingdom" used in severaldifferent ways.

Itis used of the future earthly Davidic kingdom to be established at the secondadvent of Jesus Christ. In 2 Timothy 4:1 Paul wrote, "In the presence ofGod and of Christ Jesus, who will judge the living and the dead, and in view ofHis appearing and His kingdom, I give you this charge." This must refer tothe earthly Davidic kingdom that will be established on earth, since that isthe kingdom which will follow the second advent of Jesus Christ and thejudgments associated with that momentous event (Matt. 25:1-46).

Paulalso wrote, "Christ, the firstfruits; then, when He comes, those whobelong to Him. The end will come, when He hands over the kingdom to God theFather after He has destroyed all dominion, authority and power" (1 Cor.15:23-24). Here Paul outlined a resurrection program that began with theresurrection of Christ and will continue with the resurrection of those thatare Christ's at His second advent. The completion of the resurrection programdoes not come until after the reign of Christ here on earth, following His secondcoming. At the conclusion of that resurrection program, Christ will havedelivered up the kingdom to God (v. 24). It is quite obvious, therefore, thatthe kingdom referred to here is the millennial kingdom over which Christ reignson earth, following His second advent. Thus the idea of a future earthlyDavidic kingdom is not at all foreign to the apostle's thinking.

Besidesthe future earthly Davidic kingdom, we also find that the future eternalkingdom is referred to in the epistles. In 2 Timothy 4:18 Paul declared,"The Lord will rescue me from every evil attack and will bring me safelyto His heavenly kingdom." Paul obviously was anticipating the eternalreign of Christ in His eternal kingdom. Peter declared, "You will receivea rich welcome into the eternal kingdom of our Lord and Savior JesusChrist" (2 Pet. 1:11). Peter likewise was anticipating his participationin that eternal reign of Christ.

ElsewherePaul wrote, "Flesh and blood cannot inherit the kingdom of God, nor doesthe perishable inherit the imperishable" (1 Cor. 15:50). Here Paul seemsto be using "kingdom of God" in reference to the eternal state of thebeliever. Thus "kingdom" or "kingdom of God" may refer tothe eternal reign of Christ.

Whilethe term "kingdom" is used in these two senses in the epistles, itsthird and most common use, by far, is in reference to the present form of thekingdom, that into which a believer enters by faith in Jesus Christ. Paulstated that God "has rescued us from the dominion of darkness and broughtus into the kingdom of the Son He loves, in whom we have redemption, theforgiveness of sins" (Col. 1:13-14). Here the phrase "the kingdom ofthe Son He loves" is equated with the redemption and the forgiveness ofsins received by faith in Jesus Christ.

InGalatians 5:19-21 Paul listed the works of the flesh and then declared"that those who live like this will not inherit the kingdom of God."He made a similar statement in Ephesians 5:3-5, where he listed grievous sinsof the flesh and then stated that those who participate in such things do nothave "any inheritance in the kingdom of Christ and of God" (Eph.5:5). This concept is also found in 1 Corinthians 6:9,10. In these passagesPaul is saying that men who are characterized by these sins are not saved, becauseit is evident they have never received by faith the salvation that comesthrough Jesus Christ. Therefore they are not participants in the kingdom ofGod. Thus we see again that the term "kingdom of God" is equated withsalvation and must refer to participation in or exclusion from the presentkingdom form.

Believersare exhorted to live lives worthy of God, who calls them into His kingdom andglory (1 Thess. 2:12). Here Paul seems to be referring to the participation ofbelievers in the present form of
the kingdom, who consequently are to walk worthy of that position. Paulcommended the Thessalonians for their faithfulness and patience in the midst ofpersecutions and testings (2 Thess. 1:4), which validated their membership inthe kingdom. By that conduct they were deemed "worthy of the kingdom ofGod," for which they were suffering (v. 5). Paul was not encouraging themto have patience and faithfulness in order to be able to participate in afuture millennial kingdom; but, rather, to conduct themselves in a mannerworthy of their participation in the kingdom's present form.

Paultold the Corinthians, "The kingdom of God is not a matter of talk but ofpower" (1 Cor. 4:20). In other words, if those in Corinth were actuallysaved and in the kingdom of God, they would demonstrate that by manifesting thepower of the kingdom in their daily lives. Mere profession was not a sufficientdemonstration of salvation or participation in the kingdom of God; thatrelationship must be established and demonstrated by the work of the HolySpirit, who is the power in the present form of the kingdom of God.

Jamesmade reference to the kingdom in James 2:5, where he asserted that entranceinto that kingdom is for those who are "rich in faith." A popularJewish concept said that he whom the Lord loves He makes rich, and that thosewho had material wealth received it because God approved of theirrighteousness. Therefore, many sought riches as a basis for assurance of theiracceptance by God. James, however, said that it is not those who are rich inthis world's goods, but those who are rich in faith, who will "inherit thekingdom." Like Paul and Peter, James equated participation in the kingdomwith salvation received by faith.

Asa final note, according to Colossians 4:11 Paul considered himself a laborer onbehalf of the kingdom of God, and he saw those faithful servants who workedwith him as fellow workers in the kingdom.

Fromthis survey, then, we see that the most frequent reference to the"kingdom" or the "kingdom of God" in the epistles is areference to the present form of the kingdom, in which individuals by faith inJesus Christ, and because of His death and resurrection, receive salvation andthe gift of eternal life. All these are a part of the kingdom of God.

Aswe have already seen, biblical covenants dominated the thinking of the writersof Old Testament Scripture. And while those covenants play a prominent role inthe Gospels, little reference is made to covenants in the New Testamentepistles. This supports the idea that during this present age, in which a newform of the kingdom is being developed, God has temporarily set aside thenation of Israel, His covenant people, and is developing a new kingdom program.

Wemust also recognize, however, that the New Testament writers most certainlyrecognize the existence of the biblical covenants and refer to them whenappropriate. For example, Paul, in his great epistle to the Romans, wrote tovindicate the righteousness of God. Paul, writing under the inspiration of theHoly Spirit, argued that God is righteous in judging sinners (1:18-3:20). He isrighteous in justifying men by faith (3:21-5:21). He is righteous in providingfor a believer's sanctification by identifying him with Christ in His death andresurrection (6:1-8:27). And He is righteous in providing for the believer'sultimate glorification (vv. 28-39).

Paulthen showed that God is righteous in dealing with the nation Israel (Rom.9-11). Paul proved this by pointing out that Israel's hope is based on thecovenants and promises God gave to that people (9:4), but that those promiseswill only be realized by those who have Abraham's faith (vv. 6-13). God issovereign in His display of mercy (vv. 14-24), and God's mercy may be extendedeven to the Gentiles (vv. 25-33). Therefore, Israel's covenanted promises arenot realized, not because God is unfaithful, but because Israel refused toacknowledge their sin and to believe God (10:1-21).

Paulalso said that though Israel has been set aside and is not now experiencing thefulfillment of the covenants, that does not mean God is unfaithful, for some inIsrael are experiencing the blessings of salvation (11:1-6). In fact, thesetting aside of Israel opens the door of opportunity to the Gentiles to findthe salvation through Israel's Messiah (vv. 7-12). Israel, in keeping with thesovereign purposes of God, had been put in the place of blessing and became thechannel through which God would accomplish His purposes in the world. Israelisviewed as a branch in a tree, drawing its life from the root. But because thenation was an unproductive branch it was cut off, and wild branches, that isthe Gentiles, were grafted in. The Gentiles were put in the place of blessingand could by grace draw life from the root.

Warningwas then given to the Gentiles that if they became unfruitful branches, theycould be removed just as Israel had been removed. But the setting aside ofIsrael was not permanent, only temporary. Paul wrote, "if you were cut outof an olive tree that is wild by nature, and contrary to nature were graftedinto a cultivated olive tree, how much more readily will these, the naturalbranches, be grafted into their own olive tree!" (v. 24). Paul assured hisreaders that, "The Deliverer will come from Zion; He will turn godlessnessaway from Jacob. And this is My covenant with them when I take away theirsins" (vv. 26-27).

Wecan see clearly that in the analogy of the olive tree, Paul was viewing theroot as the covenant that put Israel in a privileged position and guaranteesrestoration to that position when the Deliverer comes out of Zion and turnsaway ungodliness from Jacob. God's covenant program was prominent in theapostle's thinking as he vindicated the faithfulness of God in dealing with Hispeople Israel.

Sincethe writer to the Hebrews was writing to Jewish believers, it's not surprisingthat we would find reference to the covenants in that epistle.

InHebrews 5, in order to contrast the priesthood of Christ with the Aaronicpriests, the writer referred to Psalm 110:4 where Christ was appointed highpriest after the order of Meichizedek (Heb. 5:10). The Melchizedekianpriesthood of Christ was then developed in chapters 7-8. The author went on topoint out that the Aaronic priests derived their authority from the Mosaiccovenant, but of the priesthood of Christ the author says, "The ministryJesus has received is as superior to theirs as the covenant of which He ismediator is superior to the old one, and it is founded on better promises"(8:6).

Somefeel that the "superior covenant" is a reference to the new covenantof Jeremiah 31:31-34, which was instituted for the house of Israel and thehouse of Judah by the death of Jesus Christ. This understanding may have some validity.However, the better covenant also may refer to the covenant God the Father madewith God the Son at the time of His ascension into glory. There are two aspectsto this covenant.

First,in Psalm 2:6-9 we read, "I have installed My King on Zion, My holy hill.'I will proclaim the decree of the Lord: He said to Me, 'You are My Son; today Ihave become Your Father. Ask of Me, and I will make the nations Yourinheritance, the ends of the earth Your possession. You will rule them. with aniron scepter; You will dash them to pieces like pottery." Here thepsalmist recorded a decree, or covenant, that God the Father made with God theSon, which guarantees the Son the right to rule. The begetting of the Sonreferred to (v. 7) has to do with appointment to authority. This authority wasconferred on Christ at the time of His enthronement at the right hand of theFather following His ascension.

Thesecond aspect of the Father's covenant with the Son is recorded in Psalm 110,where the Father welcomed the Son into glory at the time of His ascension.There, He is seated at the Father's right hand until the time comes for Him toexercise the authority conferred on Him. There, He also is appointed "aPriest forever, in the order of Meichizedek" (v. 4 In other words, by theFather's covenants with the Son, the Son was given authority to rule as KingPriest

Itmay well be this covenant to which the writer of Hebrews refers in 8:6. Thecovenant that was the basis of the authority of the Aaronic priest was aconditional covenant, but the covenant that constituted Jesus Christ asKing-Priest forever was unconditional, and therefore it is considered a bettercovenant, established on better promises

Thewriter to the Hebrews makes specific reference to the new covenant in verses7-13, where he quoted Jeremiah 31:31-34. And while some say that the writer wasquoting Jeremiah's new covenant in order to assert that the church supplantsIsrael as a covenant people, and that there is no future for the nation Israel,a careful study of the context reveals that this s not the author's intent.

Someto whom the author was writing still believed that the Mosaic covenant was apermanent covenant, and that men therefore were bound by the Mosaic law. It wasthe author's intent to show that even during the period in which the Mosaic lawoperated, it was viewed as a temporary, not a permanent, arrangement. He didthis by quoting Jeremiah 31:31-34, to show that when God served notice that Hewould take away the Mosaic covenant and institute a new covenant with the houseof Israel and of Judah, He was serving notice that the Mosaic covenant was atemporary and transitory covenant.

Thisis the point the writer was making when he said, "By calling this covenant'new,' He has made the first one obsolete; and what is obsolete and aging willsoon disappear" (Heb. 8:13). The writer made no attempt whatsoever to showthat while the "old" covenant was made with Israel, the new covenantwas made with the church so that believers today become God's people in placeof Israel. However, he did effectively demonstrate that the Mosaic order was atemporary arrangement and consequently not binding on believers, who areparticipants in the new form of the kingdom.

In10:16-17, the writer again made reference to the new covenant, quoting portionsof Jeremiah 31:31-34. In that covenant God promised, "Their sins andlawless acts I will remember no more." The author was pointing out thelimitations of the Old Testament sacrifices. At best, they provided only atemporary covering for sins, referring of course to that which was accomplishedon the day of atonement. In contrast to that, the one sacrifice made by JesusChrist put sins away permanently.

Therefore,instituting the new covenant with Israel by the death of Jesus Christ meansthere is no further need for the animal sacrifices required under the Mosaiclaw. This is the point: "Where these have been forgiven, there is nolonger any sacrifice for sin" (Heb. 10:18). The answer, to those who feltthat animal sacrifices continued to be efficacious, was to refer to the newcovenant of Jeremiah 31:31-34, and to recognize that what was promised therehad been instituted. Sins have been put away, so there is no further need foranimal sacrifices. The writer further asserted in Hebrews 12:24 that Jesus is"the Mediator of a new covenant." Consequently, God is not dealingwith sins on the basis of animal sacrifices but on the basis of theall-sufficient sacrifice of Jesus Christ.

Anotherreference to the covenant is made in Hebrews 13:20-21: "May the God ofpeace, who through the blood of the eternal covenant brought back from the deadour Lord Jesus, that great Shepherd of the sheep, equip you with everythinggood for doing His will, and may He work in us what is pleasing to Him, throughJesus Christ, to whom be glory forever and ever. Amen." The covenant heremust of necessity refer to the new covenant of Jeremiah 31:31-34, since theblood of that covenant brings the believer to perfection or maturity. Thatcovenant is referred to here as an "eternal covenant." This newcovenant is in contrast to the Mosaic covenant which, as the writer of Hebrewshas already shown, was viewed even during its time of operation as a temporarycovenant.

Thisnew covenant is an everlasting covenant. It is on the basis of the blood ofthis covenant that God will deal with sin. The work of Christ was to providesalvation and to bring all things into subjection to God's authority, so thatthis covenant will never need to be superseded by a better one.

Itmust be noted that, though reference is made to Israel's covenants in writingepistles to believers in the church, it does not mean that the church becomesIsrael or deprives Israel of a future fulfillment of the covenants made withthat nation.

Whenever"Israel" is used in the Scripture, whether in reference to anindividual (Rom. 11:1) or a nation (9:4), without exception it refers to thosewho are physical descendants of Abraham. Paul makes this clear when he definesan Israelite as "a descendent of Abraham" in 11:1. Gentiles, by faithin Christ and by virtue of their relationship to Christ, who is a descendant ofAbraham, are called the seed of Abraham (Gal. 3:29). The covenants were madewith the physical descendants of Abraham. Those related to Abraham by faith mayreceive benefits from the covenants God gave that people, but they do notsupplant the nation as recipients of the covenants.

Thecovenants did provide for universal blessings, which are applicable to Gentilesand to the church. Universal blessing was part of the Abrahamic promises (Gen.12:3), which are fulfilled through Christ as Abraham's seed. Universalblessings are promised through the Davidic covenant, for Gentiles will be apart of the kingdom ruled over by David's son (Luke 2:10). These blessings comeon the Gentiles who participate in Messiah's earthly rule. Universal blessingsare promised through the new covenant (Joel 2:28-32). These blessings will beexperienced by Gentiles when the Spirit is poured out on all flesh, so that"everyone who calls on the name of the Lord will be saved" (v. 32).However, the enjoyment of these blessings that flow from Israel's covenantsdoes not mean that the nation will not eventually enjoy the fullness of thoseblessings into which we enter by faith today.

FollowingIsrael's rejection of the Messiah, a new form of theocratic administration wasinstituted. Rather than investing authority in one individual, who wouldexercise authority in every realm of life, authority was assigned toadministrators in four different realms in which we all live: the civil realm,the home, employment, and the religious realm. Those in authority in these fourrealms are effectively God's administrators, and to them is given theresponsibility of curbing lawlessness in those realms and bringing man intosubjection to God's authority in each of them.

Thefirst realm is that of civil government. Paul in Romans 13:1-7, and Peter in 1Peter 2:13-14, set forth a universal principle that all men are to be insubjection to governmental authorities. The reason obedience is commanded isbecause these authorities are God's ministers (Rom. 13:4).

Obviouslya governmental authority is not a minister of the gospel; he is, however, anadministrator of the theocracy in that portion of the kingdom to which he hasbeen assigned. It is therefore the responsibility of the civil authority tocurb lawlessness, to punish evildoers, to reward those who obey the law, and toprovide an atmosphere in which righteousness may flourish and men may live inpeace without fear. The authority of the civil ruler extends even to theremoval of the lawless by death, the sword being the symbol of that power. Asthese civil administrators exercise their God-given authority and providebenefits for men as they exercise that authority, they are to be supported bytaxes and respected because of the position they hold as God's administratorsin His kingdom.

Thesecond sphere of authority is the sphere of the home. It was developed by Paulin Ephesians 5:21-33 and by Peter in 1 Peter 3:1-7. These writers make it clearthat the responsibility to curb lawlessness in the home is placed on thehusband. Wives are to be in subjection to their husbands, because in subjectingthemselves to their husbands they are showing subjection to the Lord.Similarly, responsibility is placed on children to recognize the authority ofparents and to submit themselves to the rule of their parents. In so doing theyare subjecting themselves to the rule of God. Sarah's submission to Abraham isgiven as an example of the submission that God requires (v. 6), and where theseprinciples of submission are practiced the Lord will be ruling in that home.That home, in short, will constitute a miniature theocracy.

Relationshipsin this sphere were designed according to God's principles of marriage, whichwere laid down in the Garden of Eden to show the relationship existing betweena believer and God. The husband or father portrays the authority that belongsto Christ, and he is to exercise his responsibilities in such a way thatreflects the love and care Christ exercises over His own. Likewise, the wiferepresents the believer, and as the believer is rightly subject to theauthority of Christ, so she portrays this relationship by subjection to herhusband.

Ahome is not a Christian home because all in that home are Christians. A homecannot be considered a Christian home and a model of the theocracy unless thosein the home are rightly related to each other according to God's establishedlaws of marriage. Peter pointed out that one of the practical results of thisrelationship will be that an unbelieving husband may be brought to the Lord bythe gracious submission of the wife to his authority.

Itis crucial to recognize that the wife was not subjected to the authority of herhusband as a punishment imposed on Eve for her rebellion against the revealedlaw of God. Rather, it was as a protection for her. She was relieved of theresponsibility of making decisions. That responsibility is placed on herhusband. Her responsibility is to submit to his protection and oversight. Inthis arrangement, the more difficult responsibility is given to the husband,who is commanded to love his wife as Christ also loved the church (Eph. 5:25).

Thethird realm in which lawlessness may abound, and in which God assignsadministrative authority, is in the sphere of employment.

Pauldealt with this in Ephesians 6:5-9, while Peter addressed it in 1 Peter2:18-20. The apostles commanded slaves and hired servants to recognize and tosubmit to the authority of their masters or employers because God has givenadministrative responsibility in the form of the theocracy to the employer inthat realm. The submission that is given by the employee to the employer is thesame submission he is expected to give to Christ. In submitting to Christ'sadministrator, he is submitting himself to Christ. Consequently any servicethat the employee renders his employer is viewed as a service for Christ.

Ofcourse, an employer is responsible to treat employees as Christ would treatthem, and in fact he is reminded that he is a servant of a Master who is inheaven. Thus they are Christ's representatives in that realm as theocraticadministrators.

Thefourth and final realm in which lawlessness may occur is within the religiousrealm, or the church itself. Peter in 1 Peter 5:1-7 deals with this sphere.

Theelders with whom Peter identified himself were overseers of the flock. Theflock refers to the body of believers, meaning that the elders are responsibleto oversee the flock, so as to curb lawlessness and to bring those in the flockinto subjection to the authority of Jesus Christ. It is their responsibility tofeed the flock. The word "feed" includes the thought of taking careof every need the flock may have. They need to be fed, they need to be watered,they need to be led and guided, and they need to be corrected or disciplined.These are the responsibilities resting on those who are administra- tors inthis part of the theocracy.

Petercommanded the younger ones (this would refer to the members of the flock) tosubmit themselves to the elders (v. 5). Logically, submission given by membersof the flock to their shep- herds is submission to Christ. When this properrelationship exists in the church we find a perfect miniature theocracy.

Thuswe see that by dividing authority into the civil realm, the realm of the home,the realm of employment, and the realm of the church, administration isprovided in all the spheres in which we live. The principle is the same in eachsphere: Submission to the administrator is submission to Christ. Through thisprocess Christ is effectively ruling through delegated representatives, toprovide a kingdom in which peace prevails and righteousness persists, in whichlawlessness is curbed, and in which those living in that kingdom can enjoy theblessings of Christ's rule.

God,in previous forms of theocratic administration, had centralized the authorityin one individual or in one arrangement (as in human government). However, inthe present age He has divided authority in four different realms, thuslimiting the area committed to any administrator in the kingdom. The responsibilityof those administrators is the same in any previous form: to bring those undertheir authority into submission to God, to maintain law and order, and toprovide an atmosphere in which men may live in peace, because they are insubjection to appointed human authority and consequently to divine authority.

Thuswe conclude that the church is a part of a kingdom of the God of heaven,falling in the inter-advent period. It was an unrevealed mystery in the OldTestament, but it was necessitated by Israel's rejection of the Messiah, whichcaused the postponement of the promised and covenant form of the kingdom, whichwill be inaugurated by the appearance of the King of kings and Lord of lords atHis second advent.

Whilethe major emphasis in the epistles is on the present form of the kingdom, thereis an anticipation of the merger of the present form of the kingdom into theDavidic kingdom to be established at the second advent of the Messiah, and theeventual merger of that Davidic kingdom into the eternal kingdom over whichMessiah will rule by divine appointment. Paul sees this in 1 Corinthians15:27-28, where at the end of His earthly rule, when all has been brought intosubjection to the Father, either willingly or through judgment, the Father willassign rulership over the eternal kingdom to the Son. Thus, for the unendingages of eternity, God's fight to rule will be recognized. All in that kingdomwill be in submission to Him and will join in worship of the Sovereign forever.