There are two great systems, economies or divine administrations in the counsels of God respecting the earth. One is based on the responsibility of man In connection with his faithfulness in carrying out that responsibility. The other flows from the purposes and the effectual power of God. The first is the household of the Law, the second the household of the Kingdom. The first, under which man willingly placed himself (Ex. 19:88And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord. (Exodus 19:8)), began with the giving of the law on Mount Sinai and continued until John the Baptist. The second began with the testimony of the forerunner of the Lord Jesus and was immediately announced by John as "at hand." This message was then taken up and continued by the Lord Jesus and His disciples.
Israel stood on the ground of the law, and had the law been kept and the message of the Kingdom accepted, this kingdom would have been established in power, with accompanying peace and order on earth under the scepter of the Prince of Peace. But we know that man is not capable of keeping the law, and as soon as the true Light began to appear, the deep shadows of darkness began to be visible. The true condition of man, his natural corruption and his enmity toward God became manifest. The witness of John, as that of the Lord Jesus, was rejected; John was beheaded and Christ nailed to the cross.
With this, the setting up of the kingdom in power and glory manifestly became impossible. Daniel's prophesy was fulfilled: "Messiah shall be cut off and shall have nothing." (Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26) Marg.) Instead of a time of outward unfolding of power there followed centuries of debasement and rejection for Israel. These times will continue until the "Son of man" returns to take up His rule over all things in heaven and upon earth. In confirmation of this, the Lord told the leaders of the Jewish people on the eve of His departure: "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." Matt. 26:6464Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. (Matthew 26:64).
Was the kingdom, then, not set up at all? The kingdom was indeed set up, but it had taken on a new, mysterious form. This new form or character is the subject of the well-known parables of Matt. 13, in which the Lord instructs the disciples. To them, and thus to us, it has been given to be led into the "mysteries of the kingdom of the heavens." To the "things old" were added things hitherto unrevealed. Thus the Lord had shown them, that a scribe discipled to the kingdom of the heavens would bring forth out of his treasures "things new and old.”
Let us examine the meaning of the expression
The Kingdom of God
The expression "Kingdom of God" of itself suggests to the mind a realm or condition in which the ruling power of God is expressed or unfolds itself in the course of circumstances brought to pass in His wisdom. It is the widest, most encompassing designation of the various similar expressions which we encounter in the Word of God. We read of the kingdom, the kingdom of the heavens, the kingdom of My (or your) Father, the kingdom of the Son of man, and the kingdom of the world of our Lord and His Christ.
“Kingdom of God" is a generic or family name under which the others are grouped. The expression has an internal, spiritual or moral meaning and an outward meaning falling more into the sphere of the senses.
When God appeared on this earth in the Person of His Son, the kingdom of God was there because He was there manifested in all His divine power and wisdom. And thus the Lord says to the Pharisees, who in the enmity and blindness of their hearts asserted that He cast out devils through Beelzebub the prince of the demons: "If I cast out devils by the Spirit of God, then the kingdom of God is come unto you." Matt. 12:2828But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matthew 12:28). (See also Luke 11:2020But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. (Luke 11:20).) Also in Luke 17:20, 2120And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. (Luke 17:20‑21) we read: "The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within [among] you.”
If Israel had accepted Christ, nothing would have stood in the way of the kingdom's being established. He who coming after, but preferred before John, was there with His winnowing fan in His hand to thoroughly purge the granary. But consequent upon the rejection of Christ, the establishment of the kingdom in judicial power and glory must be postponed. This establishment is yet future and will only be fulfilled at the second coming of Christ, that is at the appearing of the Son of man when all flesh and every eye shall see Him, even those who have pierced Him. In the meantime He is seated at the right hand of the majesty on high and awaits the time when God will put all His enemies under the footstool of His feet, and send the rod of His strength out of Zion. Then, in "the day of His power," His people (the believing remnant of Israel) "shall be willing" and He will sit as "priest forever after the order of Melchizedek," ruling "from sea to sea, and from the river to the ends of the earth." (Psa. 110; Zech. 6:1313Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. (Zechariah 6:13); Psa. 72; Isa. 9:77Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this. (Isaiah 9:7); etc.)
Faith sees Jesus already glorified above, crowned with honor, and knowing that soon all things will be subjected unto Him. All is secured for faith in the Lion of the tribe of Judah, the slain Lamb who has overcome and is set down on the throne of His Father—not yet on His own throne. (Rev. 3:2121To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21).)
In the Gospel of Matthew is the only place where the expression is found:
The Kingdom of the Heavens
The evangelist sets Christ before us primarily as the Messiah and wherever it is used, without exception, the kingdom is spoken of as future. Why? The reason is simple. While the "kingdom of God" necessarily was there as the Son of God walked on earth, or, in other words as God was here, the "kingdom of the heavens" could not exist as long as Jesus was not rejected and had not yet returned to heaven. I repeat, could not. Why not? Because the "kingdom of the heavens" is the result of this return, the setting forth or unfolding of the kingdom of God in its heavenly character. The manifestation followed upon the rejection of the king of this kingdom by Israel and the whole world. Many difficulties disappear when this fact is grasped. One understands immediately why the Lord Jesus could not say in Matt. 12:2828But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matthew 12:28) "the kingdom of the heavens is come unto you" or in 21:43 "the kingdom of the heavens shall be taken from you." The kingdom of God was there, and so could be taken away, but the kingdom of the heavens was not yet in existence, as such it was "nigh" but not yet come.
The "certain nobleman" whose kingdom was "not of this world" has gone to a distant land to receive a kingdom for Himself and return. During the time of His absence He maintains only a spiritual connection with His kingdom here below. Every outward connection is severed and every claim to the outward recognition of His kingly rights has been given up. At the same time a new work has begun, the calling out of the bride of the Lamb from every people of the earth, the gathering of the congregation of the living God whose beginnings we see in the remnant of Israel. "And the Lord added to the church [assembly) daily such as should be saved" Acts 2:4747Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved. (Acts 2:47). All, yes all (converted or not), who profess Christ today, find themselves in the kingdom of the heavens, and are held responsible to observe the principles laid down in Matt. 5 to 7.
The Keys of the Kingdom of the Heavens
Were given to Simon Peter. Following the Lord's well-known words "on this rock I will build My church [assembly)" He says: "I will give unto thee [Peter] the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven." The keys are of the kingdom and not of heaven or of the Church. Acts gives us the fulfillment of the first part of this saying. In chapter 2, Peter reopens the door of the kingdom to the Jews who had lost all right to the kingdom by rejecting their Messiah. Then in chapter 10 he opens the door to the Gentiles in the person of the centurion Cornelius, his friends and relatives. Two keys were placed in the hands of His disciple by the Lord, and both were used by Peter.
The second part of the Lord's word quoted above, introduces quite a distinct thought. Keys are used to unlock and lock; binding and loosing have as little to do with keys as with the previously mentioned building of the Church. The latter part of our expression does speak of a power or authority, but connected with the administration of the kingdom here below. Acts 5 gives us a solemn illustration of the exercise of this authority in connection with Ananias and Sapphira. Power flowing from the delegated authority binds the sin of the unhappy couple on them, and the apostle's act is ratified by heaven. Both expire immediately.
The kingdom of the heavens will be transformed into:
The Kingdom of the Son of Man and the Kingdom of the Father (of the Righteous)
Jacob's dream will then be fulfilled; heaven and earth will be joined together and the heavenly inhabitants will serve as channels of blessing to those of the earthly kingdom below. Then will begin, as announced in Rev. 11:15,15And 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. (Revelation 11:15) "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ." It will no longer be ruled from the heaven; the King Himself shall there enter into His dominion. "Truth shall spring out of the earth; and righteousness shall look down from heaven." Psa. 85:1111Truth shall spring out of the earth; and righteousness shall look down from heaven. (Psalm 85:11). "The mountains shall bring peace to the people, and the little hills, by righteousness." Psa. 72:33The mountains shall bring peace to the people, and the little hills, by righteousness. (Psalm 72:3). The will of God shall be done on earth as in heaven.
Now a word on the controversial portion in 1 Cor. 15. The Apostle Paul says in verses 25 and 26: "He [Christ] must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." Our exalted Lord must and will reign in righteousness and peace, as never a king has reigned, to the glory of God. In humiliation He glorified His Father; thus also He will perfectly glorify Him in the day of His exaltation. The government will then rest on His strong shoulder, and "of the increase of His government and peace there shall be no end." That is, this creation endures according to the will of God as long as sun and moon remain. (Isa. 9:77Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this. (Isaiah 9:7); Psa. 72:7, 17; 89:29, 36, 377In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. (Psalm 72:7)
17His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. (Psalm 72:17)
29His seed also will I make to endure for ever, and his throne as the days of heaven. (Psalm 89:29)
36His seed shall endure for ever, and his throne as the sun before me. 37It shall be established for ever as the moon, and as a faithful witness in heaven. Selah. (Psalm 89:36‑37); Dan. 2:44; 7:1444And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. (Daniel 2:44)
14And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Daniel 7:14); Luke 1:32, 3332He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. (Luke 1:32‑33).)
“His day" will last a thousand years, and then as the days of His government are over and "the end" is come, (in other words, when heaven and earth have passed away and the eternal state begins) He gives up the kingdom to Him who is God and Father. He who in this, too, has demonstrated perfection will lay down His government in order finally (now as man) to be placed in subjection to Him who put all things in subjection to Him, that God may be all in all—Father, Son and Holy Spirit. All rule, authority and power connected with this creation will be put away. From the hands of the perfect Man, into which God had placed it consequent on His obedience to the death of the cross, the government will be laid in God's hands again, following a faultless, perfect administration. Already at the present time our exalted Lord has been given all power in heaven and on earth, however, He has not yet entered fully into that dominion, nor taken up the inheritance. The possession is "acquired" but not yet "redeemed" (Eph. 1:1414Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)). He is the mysterious Man of God's counsels, the only Son by whom and for whom all things were made, and who as the dependent and obedient Man accomplished redemption. As that Heir of all things, He has set Himself down at the right hand of the Majesty on high. God has highly exalted this One and already given Him a name which is above every name. Yet a very little time and we shall see Him come, uniting in His mighty hands all authority, power, and dominion. And then, "at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Phil. 2:10, 1110That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:10‑11). Tr. by H. Vedder