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One of the clearest of doctrines taught in the
Bible, the word of God, is the doctrine of the second coming of Christ. Jesus
said, "And if I go and prepare a place for you I will come again, and
receive you unto myself; that where I am there ye may be also" (John
14:3). In effect, Jesus is saying that since it is a certainty that he will
leave the disciples, a reference to his death, burial, resurrection, and
ascension, so it is just as certain that he will come again. Another
reference to our Lord's return was given by the angels at this ascension
scene. Here the apostles are told, "Ye men of Galilee,
why stand ye gazing up into heaven? This same Jesus, which is taken up from
you into heaven, shall so come in like manner as ye have seen him go into
heaven" (Acts1: 11). The Bible teaches that Christ will come again to
receive his people (1 Thess. 4:13-18). It further teaches, regarding his return,
that "every eye shall see him" (Rev. 1:7). One would be hard
pressed to find in the Bible a more clearly stated matter than this one,
regarding the second coming of the Lord. Not only is there the matter of
Christ and his return, but what will it be like, what will Christ do when he
comes; what shall we do? It is clear that the second coming of Christ, along
with a number other related matters, are of crucial importance. Add to this
the fact that the dispensational, premillennial
view is such a popular doctrine, which is so prominent among denominational
people, that a great deal of confusion exists, regarding the return of Christ
and his kingdom.1 Therefore, this article will devote
itself to answering the following question, "Will Jesus Establish an
Earthly Kingdom at His Coming?" To answer this biblically, this
article will briefly discuss what the Bible teaches concerning both the fact
of the second coming, as well as, the events surrounding the second coming of
Christ. Secondly, as the title suggests, particular emphasis will be given to
the matter of the kingdom of Christ
and its establishment. This matter is seen as a vital one, when we come to
understand that the Bible teaches for one to receive forgiveness from the
guilt of sin and be pleasing in the sight of God, he must be "in
Christ" (2 Cor. 5:17; Gal. 3:27). Therefore, for one to be "in
Christ" is for one to enjoy a new relationship with him and be in his spiritual
body, the church. This article will prove that when one is in the church, it
is the same as one being a citizen of the kingdom
of God. In proving this the
reader will come to know and to understand that a physical earthly kingdom,
subsequent to that of Old Testament Israel,
was never in the mind of God. The conclusion of this article is, therefore,
that Jesus will not come to "set up" or establish an earthly
kingdom at his return. Rather, he will "deliver up" or "hand
over" the already, existing kingdom to God (1 Cor. 15:24-28).
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THE SECOND COMING OF CHRIST
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When considering the second coming, one would
naturally ask, "How will he come?" The Bible teaches that Christ
will come in the clouds with great power and glory. Addressing the matter of
his second coming Jesus taught his disciples, "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," (Matthew 25:31). Notice, in the passage the
fact of the return of Christ is, once again, affirmed. Notice, also, that
Jesus teaches that his return will be a glorious one. Jesus makes reference
to the fact that his return will be accompanied by "all the holy
angels," which is an implicit reference to the glorious nature of his
return. Mark's record underscores this fact, as he states, "And then
shall they see the Son of man coming in the clouds with great power and glory
(Mark 13:26). The reader will
notice that reference is made to Christ coming in the clouds, an implicit
reference to a glorious return (See Acts 1:11).
The second coming is a glorious one, in that it will be a personal and
visible return, which is to be distinguished from the idea, that is sometimes
presented in the scripture, regarding God or Christ coming through someone else
or through some special event, which will take place. For instance, the
coming of Christ is referred to as coming in the event of the
day of Pentecost (see Matt. 16:28;
Mark 9:1; Acts 2:1-4). However, the event of his second coming
is to be distinguished from this type of coming, in that his second coming is
described as a personal one. Paul emphasizes this point, when he states,
"For the Lord himself shall descend from heaven with a shout," (I Thess. 4:16).
When Paul makes reference to "the Lord himself," he is making
reference to the personal return of Christ. Jesus, therefore, will come
personally and visibly (Rev. 1:7)--making his return a glorious and a
powerful one.
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The second coming will be on a day that is not
known to us, in a startling manner and without warning. The Bible makes clear
that though the return of Christ is a certainty, no one knows when the Second
Coming of the Lord will be. In reference to his return Jesus said, "But
of that day and hour knoweth no man, no, not the
angels of heaven, but my Father only" (Matt. 25:36). In helping his
disciples understand this matter, he used the analogy of himself being the
"master of the house," who had taken a long journey. Therefore, his
disciples should watch, "For ye know not when the master of the house
cometh, at even, or at midnight, or
at the cock crowing, or in the morning" (Mark 13:34-37). Then he gives the instruction to his
disciples that they should diligently keep watch, "Lest coming suddenly
he find you sleeping" (vs. 36). The Lord's coming is certain, however,
no one knows when it will be. That is why his coming is described as a thief
coming in the night (1 Thess. 5:2; 2 Peter 3:10); it will be suddenly and without
warning like the pains of childbirth (1 Thess.5: 3); when it is not expected
(Matt. 24:43). Therefore, be ready. The wicked, those who do not walk by
faith (2 Cor. 5:7), who do not walk in the light, (1 John 1:7-9) are those,
who are lulled into a false sense of security. If we do not watch faithfully,
we will be caught napping.
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What does the Bible say about the purpose of
his second coming? Once again, the Bible is very precise, as it gives us a
number of answers. First, it teaches that the dead will be raised (John 5:28-29), secondly, Christ will judge the
world (Matt. 25:31-46; Acts 17:31),
thirdly, he will punish the disobedient (Matt. 13:41-42,
49-50; 2 Thess. 1:7-9), and fourthly, he shall
receive his people into heaven (1 Thess. 4:17-18). It is in connection with the
people of God that the discussion about the kingdom becomes so important.
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The Kingdom
of God and The
Second Coming
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One of the basic errors of denominational
thinking, in general, and premillennialism, in
particular, is a misunderstanding of the true nature of the kingdom.2
In point of fact this was the same mistake made by the Jews, who rejected
Christ in the New Testament. They looked for a Messiah, who would lead them
nationally, and who would establish an earthly kingdom. In reality, the Bible
teaches that the kingdom of Christ
is a spiritual one. It is generally taught by millennialists
that the kingdom of Christ is to be the kingdom of Israel restored, that is,
the old kingdom of Saul, David and Solomon.3 When Israel
demanded a king, instead of judges, God said to Samuel "for they have
not rejected thee, but they have rejected me, that I should not reign over
them" (1 Sam. 8:7). Their sin is further seen in the statement "I
gave thee a king in mine anger, and took him away in my wrath" (Hos. 13:10-11).
Is it not an obvious mistake to think that the reign of Jesus Christ is to be
a restoration of a system, which angered God in its inception and tried his
patience to such a degree that he destroyed it? Indeed it is!
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The Nature of the Kingdom as Viewed
from the New Testament
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Jesus disclaimed any idea of an earthly
kingdom, rather he said, "the kingdom
of God is within you" (Luke 17:20-21). By such a statement, Jesus is
teaching that the kingdom is internal, that is, spiritual and not a literal,
physical kingdom, as the world is accustomed to thinking. During the trial of
Jesus before Pilate, Jesus, once again, affirmed, "My kingdom is not of
this world: if my kingdom were of this world, then would my servants fight,
that I should not be delivered to the Jews: but now is my kingdom not from
hence" (John 18:36). The
biblical picture of the kingdom is one that is not of this world; that exists
not within certain geographical boundaries, but within the hearts of men. It
is the reign of God in the hearts of men through the truth (John 18:33-38).
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The Kingdom
of God Revealed Through
Prophecy
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Premillennialist teach
that God intended to fulfill the kingdom prophecies at the first coming of
Christ, but that the plan was delayed, until the second coming, because the
Jews, as a whole, rejected Christ. This, of course, would make the church,
one reads about in the New Testament, some sort of alternate arrangement.4
However, consider carefully Paul's discussion of the church in the
book of Ephesians. He reveals that the church is the eternal purpose of God.
In the third chapter he writes about the fact that the church is the means by
which God's manifold wisdom is decreed (Eph. 3:1-19). Notice carefully verses
10 and 11, where the church is described as being part of God's eternal plan
to save mankind from sin. This plan is now executed by the gospel through
Jesus Christ. The passages makes clear that God had a plan and that the
resulting church, one reads about in the Bible, was not a capricious
afterthought, but was a vital part of God's eternal plan to save man.
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Closely connected with this truth is the fact
that the Old Testament foretold of the establishment of the kingdom. Daniel 2:44 speaks of the fact that God will
"set up a kingdom, which shall never be destroyed." This prophecy
was fulfilled in New Testament times, as men began to preach "the time
is fulfilled, and the kingdom of God
is at hand" (Luke 2:1-2; Matt. 3:2; Mark 1:14-15).
In other words, they were saying, "the kingdom
of God will soon be here."
The disciples of the Lord were taught to pray, "thy kingdom
come" (Matt. 6:9-10). The gospel record of the earthly life of
Christ is filled with statements, referring to the fact that the kingdom of
heaven has drawn near (Matt. 10:7); the kingdom of God has come near to you
(Luke 10:9); the father is pleased to give the kingdom to you (12:32); if you
do not repent, you will not enter into the kingdom (Matt. 18:1-3). Passages,
such as these, teach that from their perspective the kingdom
of God was very near in its establishment.
They certainly did not consider the idea that it would be put off until the
Second Coming of Christ.
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Jesus teaches clearly that the kingdom
of God would come in that
generation and not at the time of his Second Coming, as many try to teach (Mark
9:1). The scripture, also, teaches that Jesus came to fulfill the law (Matt. 5:17); he accomplished or finished the work
that God had given him to do (John 17:4). In Antioch of Pisidia
Paul preached a sermon recorded for us in Acts 13. In this inspired sermon
Paul makes the point that all these matters concerning Christ and his work of
salvation have been accomplished. He does this by teaching that John
"finished" or "fulfilled his course" (vs. 25), that the
rulers at Jerusalem fulfilled the
prophets in condemning Christ (vs. 27); that they did exactly as the Old
Testament prophets said they would do concerning him (vs. 29). "And we
declare unto you glad tidings. How that the promise which was made unto the
fathers, God hath fulfilled the same unto us their children, in that he hath
raised up Jesus again; as it is also written in the second Psalm, Thou art my
son, this day have I begotten thee" (Acts 13:32, 33). Because of what
God has accomplished through Christ, salvation is preached (vs. 38). Passages
such as these, as well as, others teach us that the Messianic prophecies
pointed to the first coming of Christ for the establishment of his kingdom
with its blessings and not to the Second Coming, and that such were, indeed,
accomplished or fulfilled.
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The Kingdom
of God and the Church
of the New Testament
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One will find in the New Testament that the
words "kingdom" and "church" are used interchangeably.
For instance, Jesus said to Peter, "Upon this rock I will build my
church," (Matt. 16:18). He goes
on to say "And I will give unto thee the keys of the kingdom of
heaven" (vs. 19). Obviously, one is to draw the conclusion that the
church of verse 18 is the kingdom of verse 19 and the kingdom of verse 19 is
the church of verse 18. As the passage teaches, Peter received the keys of
the kingdom, but when he exercised this power through preaching the gospel,
the people, who were converted, entered into the church (Acts 2:47). In
reading Paul's instruction to the church at Colossae one will find that this
letter was written to the church (Col. 1:13), however, those to whom the
letter is addressed were in the kingdom (Col. 1:2; 4:16). Jesus, in instituting the Lord's Supper (Matt.
26:26-30), taught his disciples that they would observe this memorial in the
kingdom (vs. 29). However, the disciples observed this supper in the church
(1 Cor. 11:20-27). The Bible
teaches that the Lord purchased the church with his blood (Acts 20:28), however, it, also, teaches that all
those, who have been purchased by the blood of Christ, are in the kingdom
(Rev. 1:5-6). Jesus said that he was the king of his kingdom (John 18:36) and we, also, learn that he is the
head of his body, the church (Col. 1:18). The Bible, also, teaches that he is
the shepherd of his sheep (John 10:11).
Such passages as these teach of the relationship that Jesus sustains to his
people. They teach that he rules and leads his people. Further, they teach
that the kingdom, one reads about in the New Testament, is the church of the
New Testament. The church and the kingdom are to be viewed as being the same.5
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This kingdom was to come with power (Mark 9:1);
the apostles were to tarry in Jerusalem," until ye be endued with power
from on high" (Luke 24:49); this promised power would come, when the
Holy Spirit came upon them (Acts 1:8); the Holy Spirit came upon the
apostles, while they were in Jerusalem on the day of Pentecost (Acts 2:1-5).
Therefore, the kingdom came on the day of Pentecost, while the apostles were
in Jerusalem. It was at this time
that the apostles preached, for the first time, that Christ is king and
reigns on David's throne at the right hand of God (Acts 2:29-36). It was
through this preaching that the apostles opened the door of the kingdom of
God and about three thousand people entered into it (Acts 2:37-47). From this
point forward one reads in God's word of the kingdom (the church) as being an
established fact (Col. 1:13; Rev. 1:5-6; Heb. 12:28).
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Some of the Consequences of
Denying the Present Existence of the Kingdom
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If one is going to contend that the kingdom of
God is still off in the distant future to be established, when Christ comes
again, as dispenstional Premillennialist
argue, then certain consequences logically follow, which one cannot
scripturally accept. First, John 3:5 teaches that the new birth puts one into
the kingdom of God.
However, if it is the case that the kingdom
of God is not now in existence,
then no one can be in it. If no one can be in it, then no one can be
"born again." Secondly, Matthew 18:3 teaches that conversion puts
one into the kingdom. But if the kingdom is not yet in existence, then no one
can be in it, and if no one can be in the kingdom, then no one is converted,
nor can they be. All efforts to teach one to deny ungodliness and to obey the
gospel are in vain. Thirdly, Colossians 1:13 teaches
that those outside the kingdom are under the "Power of Darkness"
and, therefore, lost. If it is the case that the kingdom is not in existence,
then the entire world is lost and under the power of darkness (including
every premillennialist).
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SUMMATION
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This article has been concerned with the
important consideration of what will happen when Jesus comes again, that is,
what he will do and what he will not do. More specifically it has addressed
the matter of the Second Coming of Christ and the establishment of the kingdom
of Christ. It proves biblically
that when Jesus comes again he will not establish his kingdom. Rather, with
the kingdom of Christ
having been established, it is at his return that Jesus will present his
kingdom to the Father (1 Cor. 15:23-28).
It is at that time that Christians shall enter the "eternal
kingdom," which is heaven itself for the saved (2 Peter 1:11).
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ENDNOTES
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1. There are a variety of premillennial
views, however, the dispensational, premilennial view is the most popular, due to, in part at
least, the notes of such found in the Scofield
Reference Bible. It is this form of premillennialism
that is being referred to in this article.
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2. The dispensational, premillennial
view of the kingdom is one, where there is to be a period of world-wide peace
and righteousness, before the end of the world called "the
millennium" or "the kingdom of God" during which Christ will
reign as king in person on this earth. Consequently, the kingdom
of God is not now in the world,
and will not be instituted, until Christ returns. A full discussion of this
view of last things may be found in a number of places. The reader is
referred to Loraine Boettner and his work The
Millennium (Grand Rapids: Baker Book House, 1972), p. 139ff.
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3. It is during this reign premillennialists
say the city of Jerusalem and the
temple are to be rebuilt, the feasts and fasts and the priesthood, ritual and
sacrificial system to be re-instituted, though performed in a Christian
spirit and by Christian worshipper.
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4. The Millennium, p. 229.
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5. There is a future sense used with reference
to the kingdom, that being, when Christ one day will surrender the kingdom to
God, the Father (1 Cor. 15:24-28). Paul refers to the world to come, when he
expresses the confidence that the Lord will rescue him from this present
world and save him for his heavenly kingdom (2 Tim. 4:18). No doubt, Bible writers have heaven in mind
when such future references are used (2 Peter 1:11).
However, as the article argues, the present manifestation of the kingdom is
the church, one reads about in the New Testament.
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