By Fransisco Msonge (MD), 2022.
Content
- Introduction
- The Kingdom of Heaven
- The Offices of Jesus Christ
- Christ the Prophet.
- Christ the Priest.
- Christ the King.
- The kingdom of Grace
- The kingdom of Glory
Introduction
The biblical phrase Kingdom of God appears several times in the New Testament. Most of these references occur in the Gospel of Matthew, Mark, and Luke, but the existence of God’s Kingdom is expressed similarly in the Old Testament. The Bible gives us a special and pivotal call, we read, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt 6:33)
Defining the Kingdom of God: It is the everlasting realm where God is a sovereign ruler and Jesus Christ is King forever. It is described as having two levels of kingship: the kingdom of grace and the kingdom of glory, which are based on Christ’s two thrones, the throne of grace (Heb 4: 14-16) and the throne of glory (Matt 25:31-34).
Heb 4:16 (KJV)
“Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need”
Matthew 25: 31 (KJV)
“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory?”
The existence of a throne supposes the existence of a kingdom. The throne of grace represents the kingdom of grace. The throne of glory represents the kingdom of glory. The kingdom of grace-God’s present spiritual reign over His people (Colossians 1:12-15 and Ephesians 2: 4-6) and the kingdom of glory-Jesus’ future reign in the millennial and everlasting post-millennial kingdom (Rev 20: 1-3, 4-6, Rev 21:1-5, Isaiah 65: 17-19 and 2 Pet 1:11).
The kingdom of grace is God’s plan to save man by grace. It was established as early as mercy and grace were offered to fallen men. Adam, Abel, Noah, Abraham, and Moses were as truly the subjects of the kingdom of grace as the apostles and martyrs of Jesus were, or as the followers of Christ now are.
The kingdom of glory is the future. In connection with its establishment will be the second coming of Christ in power and great glory, to raise the righteous dead, and to change the living righteous. These, all immortal, will be the eternal subjects of the kingdom of glory. In Paul’s most solemn charge to Timothy, he associates the coming of Christ and the last Judgment with the immortal kingdom. (2Timothy 4: 1-2)
This kingdom will be God’s arrangement to glorify and reward the immortal righteous, who are saved from every nation, tongue, and people, during the ages of human probation.
The Kingdom of Heaven
The kingdom of grace and the kingdom of glory are closely related to each other. The former was established to prepare subjects for the latter. They span the time of all the ages from the fall when the plan of redemption was instituted, embracing the eternal future. In some cases the two conditions of the people of God are expressed by the phrase, “kingdom of Heaven” (Matt 4:17, 5:3), so frequently used in the New Testament. Sometimes it expresses their present condition in this world and sometimes their future condition in the world to come.
Several examples of the Kingdom of Heaven are given in the scriptures: Wheat and the Tares (Matt 13:24-30). This parable applies to the present imperfect state, when sinners need, and may enjoy, the means of grace. It cannot apply to the future state of glory. There are, however, two references to the future kingdom in Christ’s explanation of this parable.
He responded by saying, “He that soweth the good seed is the Son of Man.” The field is the world. The good seed are the children of the kingdom. But the tares are the children of the wicked one. The enemy that sowed them is the devil. The harvest is the end of the world (read Matt 13:37–43). The sowing mentioned in this parable did not commence at the first advent of the Son of God. The children of the kingdom and the children of the wicked one both appeared long before Jesus died for sinners. Abel and Cain represented the two classes.
Grain of Mustard Seed (Matthew 13: 31-32). This parable vividly depicts the kingdom of grace, at first embracing only our first parents immediately after the fall, and eventually, in its grand result, embracing all the redeemed of all ages and from all lands. Parable of the Leaven (Matt 13:33), this parable teaches the sanctification of the spirit, soul, and body to God (1 Thess 5:23). The Hidden Treasure (Matt 13:44): This parable illustrates the joyful state of mind of those who experience the blessings of the kingdom of grace.
Pearl of Great Price (Matt 13:45–46). The purchase of the pearl of great price represents the immense cost of salvation through Jesus Christ and the sacrifices that should be made to obtain it. The Gospel Net (Matt 13:47-50): This parable shows that although both good and bad men may be gathered by the gospel and remain in apparent union for a time, as was the case with Judas and the eleven, the final separation will come that will declare the true character of all. The Ten Virgins, in Matthew 25, the kingdom of Heaven is likened to an Eastern marriage. This parable illustrates the action of the church just before, and not after, the Second Advent.
The Offices of Jesus Christ
The offices of prophet, priest, and king were unique, generally requiring a consecration service through anointing (1 Kings 19:16; Ex. 30:30; 2 Sam. 5:3). The coming Messiah, the Anointed One—prophecies pointed out—was to hold all three of these offices. Christ performs His work as mediator between God and us through the offices of prophet, priest, and king. Christ the Prophet proclaims God’s will to us, Christ the Priest represents us to God and vice versa, and Christ the King wields God’s gracious authority over His people.
Christ the Prophet.
God revealed Christ’s prophetic office to Moses: “I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him” (Deut. 18:18). Christ’s contemporaries recognized the fulfilment of this prediction (John 6:14; John 7:40; Acts. 3:22-23)
Jesus referred to Himself as “prophet” (Luke 13:33). He proclaimed with prophetic authority (Matt. 7:29) the principles of God’s kingdom (Matthew 5-7; Matt. 22:36-40), and revealed the future (Matt. 24:1-51; Luke 19:41-44).
Before His incarnation, Christ filled the Bible writers with His Spirit and gave them prophecies about His sufferings and subsequent glories (1 Peter 1:11). After His ascension He continued to reveal Himself to His people. The Scripture says He gives His “testimony”—”the spirit of prophecy”—to His faithful remnant (Rev. 12:17; Rev. 19:10).
Christ the Priest.
A divine oath firmly established the Messiah’s priesthood: “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Ps. 110:4). Christ was not a descendent of Aaron. Like Melchizedek, His right to the priesthood came by divine appointment (Heb. 5:6, 10) His mediating priesthood had two phases: an earthly and a heavenly.
Christ’s earthly priesthood: The priest’s role at the altar of burnt offerings symbolized Jesus’ earthly ministry. Jesus qualified perfectly for the office of a priest: He was truly man, and He was called by God and acted in things pertaining to God with the special task of offering gifts and sacrifices for sins (Heb. 5:1, 4, 10).
The priest was to reconcile the worshipers to God through the sacrificial system, which represented the provision of atonement for sin (Lev. 1:4; Lev. 4:29, 31, 35; Lev. 5:10; Lev. 16:6; Lev. 17:11). Thus, the continual sacrifices at the altar of burnt offering symbolized the availability of continual atonement.
These sacrifices were not sufficient. They could not make the offerer perfect, take away sins, or produce a clear conscience (Heb. 10:1-4; Heb. 9:9). They were simply a shadow of the good things to come (Heb. 10:1). The Old Testament said that the Messiah Himself would take the place of these animal sacrifices (Ps. 40:6-8; Heb. 10:5-9). These sacrifices, then, pointed to the vicarious sufferings and atoning death of Christ the Saviour. He, the Lamb of God, became sin for us, a curse for us; His blood cleanses us from all sins (2 Cor. 5:21; Gal. 3:13; 1 John 1:7).
So during His earthly ministry, Christ was both priest and offering. His death on the cross was part of his priestly work. After His sacrifice at Golgotha, His priestly intercession centered in the heavenly sanctuary.
Christ’s heavenly priesthood: The priestly ministry Jesus began on earth he completes in heaven. His humiliation on earth as God’s suffering servant qualified Him to be our High Priest in heaven (Heb. 2:17, 18; Heb. 4:15; Heb. 5:2). Zechariah’s prophecy reveals that the Messiah was to be a priest on God’s throne (Zech. 6:13). After his resurrection, the humiliated Christ was exalted. Now our High Priest sits “at the right hand of the throne of the Majesty in the heavens,” ministering in the heavenly sanctuary (Heb. 8:1-2).
Christ’s intercessory work began immediately after His ascension. The ascending cloud of incense in the holy place of the Temple typifies Christ’s merits, prayers, and righteousness, which makes our worship and prayers acceptable to God. Incense could be offered only on coals taken from the altar of burnt offering, which reveals an intimate connection between intercession and the atoning sacrifice of the altar. Thus Christ’s intercessory work is built on the merits of His completed sacrificial atonement.
Christ the King.
The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all (Ps. 103:19). It is self-evident that the Son of God, as one of the Godhead, shares in this divine government over the whole universe. Christ, as the God-man, will exercise His kingship over those who have accepted Him as Lord and Saviour. “Thy throne, O God is for ever and ever: the sceptre of thy kingdom is a right sceptre.” (Ps. 45:6; Heb. 1:8-9).
Christ’s kingdom was not established without strife, for the kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His Anointed (Messiah). But their schemes fail. (Psalm 2:1-2). God will establish the Messiah on His throne by decree: “Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee”. (Ps. 2:6-7; Heb.1:5). The name of the King who is to occupy the throne of David is “‘THE LORD OUR RIGHTEOUSNESS’.” (Jer. 23:5-6) His rule is unique, for he is to function on the heavenly throne as both priest and king (Zech. 6:13).
To Mary, the angel Gabriel announced that Jesus was to be that Messianic ruler, saying, “And he shall reign over the house of Jacob for ever, and of his kingdom there will be no end” (Luke 1:33). His kingship is portrayed by two thrones, symbolizing his two kingdoms. The “throne of grace” (Heb. 4:16) represents the kingdom of grace; the “throne of His glory” (Matt. 25:31) stands for the kingdom of glory.
The Kingdom of Grace.
The Scriptures distinctly speak of two thrones. One is the throne of the Father, and the other is the throne of the Son. Christ first sits on the throne of the Father, reigning with him in the kingdom of grace until the end of human probation. He will then reign upon his own throne forever in the kingdom of glory. In these emphatic words, Christ addresses the church: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” (Rev. 3:21).
The throne of the Father is the throne of the universe. David, speaking of this throne, says: “The Lord hath prepared his throne in the Heavens, and his kingdom ruleth over all.” (Psa. 103:19). Daniel, speaking of the Ancient of Days, the eternal Father, says that “his throne was like the fiery flame and his wheels as burning fire” (Daniel 7:9).
Revelation, speaking of the birth of Christ and his ascension to the Father, says: “And her child was caught up unto God, and to his throne.” (Rev. 12:5) Christ will reign on the throne of the Father in the kingdom of grace until human probation shall close.
Peter speaks of Christ as “being by the right hand of God exalted”. (Acts 2:33). And Paul, speaking of the priesthood of Christ in the heavenly sanctuary, says that “we have such an High Priest, who is set on the right hand of the throne of the Majesty in the Heavens” (Heb 8:1). He exhorts the church to look to “Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”(Heb 12:2).
Acts 7: 54-56 (KJV)
“When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God. And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God”
The apostle Paul said the kingdom was part of our present spiritual life: “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” (Romans 14:17). Paul also taught that followers of Jesus Christ enter into the Kingdom of God at salvation: “Who has delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Colossians 1:13).
Immediately after the first human sinned, the kingdom of grace was instituted. It existed on the promise of God. Through faith, people could become its citizens. But it was not fully established until the death of Christ. When Jesus Christ cried out on the cross, “It is finished,” the requirements for the plan of redemption were met and the kingdom of Grace was full established.
Jesus’ proclamation, “The time is fulfilled, and the kingdom of God is at hand” (Mark 1:14-15), was a direct reference to the kingdom of grace soon to be established by His death. Founded on the work of redemption, not creation, this kingdom receives its citizens through regeneration—the new birth. Jesus answered, Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God” (John 3:5). He compared its growth to the phenomenal development of a mustard seed and the effect of yeast on flour (Mark 4:22–31; Matt. 13:33).
The kingdom of grace is not seen in outward show but in its effect on the hearts of the believers. This kingdom, Jesus taught, “And 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. Neither shall they say, Lo here! or lo there! For behold, the kingdom of God is within you”. (Luke 17:20-21). It is not a kingdom of this world, He said, but a kingdom of truth. “….. To this end was I born, and for this cause come I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. “(John 18:37).
The establishment of this kingdom was an excruciating experience, affirming that there is no crown without a cross. At the close of His public ministry Jesus, the Messiah, the God-man, came to Jerusalem as the rightful heir to the throne of David. Seated on a donkey, as was the Jewish custom for a royal entry (Zech. 9:9), He accepted the masses’ spontaneous, enthusiastic display of support. During His triumphal entry into the royal city “a very great multitude” spread their clothes to form a royal carpet, cutting down palm branches and shouting, “‘Hosanna to the Son of David! Blessed is He who comes in the name of the Lord!'” (Matt. 21:8, 9) thus fulfilling Zechariah’s prophecy. Now Christ presented Himself as the Messianic king.
Unfortunately, His claim to the throne did not go unopposed. Satanic hatred against the “sinless One” reached its culmination. In a twelve-hour period, the defenders of the faith, the Sanhedrin, had Him arrested secretly, put him on trial, and condemned Him to death.
During His trial, Jesus publicly affirmed that He was the Son of God and King of His people (Luke 23:3; John 18:33-37). In response to his claim He was scornfully clothed in a royal robe and crowned, not with a crown of gold, but of thorns (John 19:2). Beating Him up, the soldiers scoffed, “Hail, King of the Jews!” (John 19:3). And when the Roman governor, Pilate, presented Him to the nation, saying, “Behold your King!” His own people unanimously rejected Him, crying out, “Away with Him, away with Him! Crucify Him!” (John 19:14-15).
Through the deepest humiliation of death on the cross, Christ established the kingdom of grace. Soon afterward exaltation ended His humiliation. Upon His ascension He was enthroned in heaven as Priest and King, sharing His Father’s throne (Ps. 2:7-8). This enthronement did not give Him, as the divine Son of God, any power that was not already His. But now, as the divine-human Mediator, His human nature participated in the heavenly glory and power for the first time.
The Kingdom of Glory.
Christ will reign in the kingdom of glory forever. God speaks of the eternal kingdom of his Son through his servant David in these words: “His seed shall endure forever, and his throne as the sun before me. It shall be established forever as the moon.” (Ps. 89:36–37). And the angel speaking of Christ addresses Mary in these words: “He shall be great and shall be called the Son of the Highest. And the Lord God shall give unto him the throne of his Father David; and he shall reign over the house of Jacob forever ; and of his kingdom there shall be no end. “(Luke 1:32-33).
At the close of human probation, Christ delivers up the kingdom of grace, which has an end (1 Cor 15:24–28), and receives from the Father the immortal kingdom of glory. Matt 14:25, reads, “Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.”
John the Baptist began his ministry by announcing that the kingdom of heaven was at hand (Matthew 3:2). Then Jesus took over: From that time, Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand” (Matthew 4:17).
Jesus taught his followers how to enter the Kingdom of God: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.” (Matthew 7:21). The parables Jesus told illuminated truth about the Kingdom of God:”…..He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matthew 13:10-11).
Likewise, Jesus urged his followers to pray for the coming of the Kingdom: “…….Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven……” (Matthew 6:9-13). Jesus promised he would come again to earth in glory to establish his Kingdom as an eternal inheritance for his people. (Matthew 25:31-34)
In (John 18:36), Jesus said, “My kingship is not of this world.” Christ was not implying that his reign had nothing to do with the world, but rather that his dominion came from God, not any earthly human. For this reason, Jesus rejected the use of worldly warfare to achieve his purposes.
Nevertheless, Jesus often spoke of the Kingdom as a future inheritance “Then shall the King say unto them on his right hand, come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34). “And I say unto you, That many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.” (Matthew 8:11). The apostle Peter described the future reward of those who persevere in the faith: “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” (2 Peter 1:11).
A representation of the kingdom of glory was given at the Mount of Transfiguration. There Christ presented Himself in His glory. His face shone like the sun, and His clothes became white as light (Matt. 17:2). Moses and Elijah represented the redeemed; Moses representing those who have died in Christ and will be resurrected, and Elijah representing believers who will be taken to heaven without experiencing death at the Second Advent.
Daniel’s book (Dan.2: 31-45) introduces five universal kingdoms that would succeed one another. The first four kingdoms are earthly and perishable. The fifth is immortal and will stand forever. The first four kingdoms are represented by the great metallic image, the several parts of which are composed of gold, silver, brass, and iron mixed with clay. After these four kingdoms in the image and at the end of time, Jesus Christ, the stone cut out without hand, will smite the image upon its feet. All four earthly kingdoms will be broken in pieces and entirely removed, then the immortal kingdom will be established and fill the whole earth—the Kingdom of Glory, the everlasting Kingdom of God.
The kingdom of glory will be established with cataclysmic events at Christ’s return (Matt. 24:27, 30-31; Matt. 25:31-32). Following the judgment, when the Son of man’s mediatorial work in the heavenly sanctuary has ended, the “Ancient of Days”—God the Father—will bestow upon Him dominion and glory and a kingdom (Dan. 7:9, 10, 14). Then the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him (Dan. 7:27).
By accepting Jesus Christ as our Saviour, we can become citizens of His kingdom of grace today and the kingdom of glory at His second coming. Before us lies a life with unlimited possibilities. The life Christ offers is not a life filled with failure and scattered hopes and dreams, but one of growth, a successful walk with the Saviour.
It is a life that increasingly displays genuine love, joy, peace, kindness, goodness, faithfulness, gentleness, and self-control (Gal. 5:22-23), the fruits of the relationship Jesus offers to all who commit their lives to Him. Who can resist such an offer? The kingdom of glory will finally be established on earth at the end of the millennium when the New Jerusalem will descend from heaven (Rev. 20 and 21).
Amen
