There is a great lack of understanding about the kingdom in the Church today. Some think that we are in a "mystical" kingdom presently, and so they spiritualize most things pertaining to the kingdom. There are others that see the kingdom in a state of disaray, and are doing everything to "fix" it. And some others which I won't take the time to mention. But this kingdom in which we live is ruled by Satan as a rebel-ruler under God. His appointment has not changed even though his successor is found; but not yet time to take the throne (the bride is presently being secured).
When Christ announced to the religious leaders in Israel that the kingdom would be taken from Israel and be given to a “nation bringing forth fruit thereof,” that nation – the Church (1 Pet. 2:9) – did not exist. But though the Church had not yet been called into existence, it had previously been mentioned by Christ (Matt. 16:18) and had been anticipated by events leading into Matt. 21:43 (Matt. 112:22-32; 13:1ff; 21:18-42).
The first mention of the Church though, in reality, actually precedes these events in Matthew’s gospel by one and a half millenniums in one respect and by four millenniums in another respect. Moses, 1500 years before Christ’s first appearance and 1500 years the Church was brought into existence, provided the first recorded information concerning the Church. And this information is provided by the way of typology in Genesis, chapters two and three, drawn from events occurring 2500 years before Moses recorded them (Eve removed from Adam’s body, Christ’s bride removed from His body, etc.).
Then another interesting matter surrounds the fact that the Church is presented in Biblical typology prior to any mention of Israel after this fashion. Israel is not seen in Biblical typology until the events recorded in Genesis, chapter four (Cain slaying Abel, Israel slaying Christ). And this parallels chapter three where Adam partakes of sin to effect Eve’s redemption, foreshadowing Christ becoming sin to effect our redemption (2 Cor. 5:21).
Thus, matters surrounding Israel rejecting the offer of the kingdom of the heavens, climaxed by the crucifixion of the One Who made the offer and necessitating the calling into existence of the Church, all have their roots back in the opening chapters of Genesis. The Church is the “holy nation” (1 Pet. 2:9) spoke of in type by Moses, referred to by Christ in Matt. 16:18, and in the mind of Christ in Matt. 21:43 when He announced to the religious leaders in Israel that the kingdom would be taken from them and given to “a nation bringing forth fruit thereof.”
The Church is a heavenly people with heavenly promises and blessings which will be realized at a future day (the Messianic Era) in the heavens, not on the earth. Contrariwise, Israel’s future promises and blessings are earthly only, for the heavenly promises and blessings have been taken from Israel.
Accordingly, viewing the matter after the preceding fashion leaves no room to question which facet of the kingdom (heavenly or earthly) was offered to, rejected by, and taken from Israel. The Word plainly states which facet (“the kingdom of the heavens,” though that expression is often erroneously taken to refer to a kingdom having its origin in the heavens, where God dwells); and, beyond that, the whole of Scripture will unquestionably reveal which facet.
The earthly segment of the kingdom had been covenanted to David via an unconditional covenant and could not have been, nor can it ever be, taken from the nation. Christ’s announcement to the religious leaders in Israel could not have had anything to do with the earthly segment of the kingdom; nor was the earthly segment of the kingdom even in view in the previous offer of the kingdom to Israel.
The heavenly segment of the kingdom alone was in view in the offer to Israel, the rejection by Israel, the removal from Israel, and the offer to the other nation. And the Church alone – “Abraham’s seed [because of the Christian’s position ‘in Christ’], and heirs according to the promise [heavenly, not earthly]” (Gal. 3:29) – is in view as the nation presently being extended the opportunity to bring forth fruit relative to the kingdom of the heavens.
And the work of the Holy Spirit throughout the entire present dispensation revolves around this whole overall thought. Redeemed man, redeemed from both Jews and Gentiles, has been saved (has become a new creation, a part of the one new man “in Christ”) for a purpose; and that purpose has to do with bringing forth fruit (present) with a view of occupying a position as co-heir with Christ in “the kingdom of the heavens” (future).
When Christ announced to the religious leaders in Israel that the kingdom would be taken from Israel and be given to a “nation bringing forth fruit thereof,” that nation – the Church (1 Pet. 2:9) – did not exist. But though the Church had not yet been called into existence, it had previously been mentioned by Christ (Matt. 16:18) and had been anticipated by events leading into Matt. 21:43 (Matt. 112:22-32; 13:1ff; 21:18-42).
The first mention of the Church though, in reality, actually precedes these events in Matthew’s gospel by one and a half millenniums in one respect and by four millenniums in another respect. Moses, 1500 years before Christ’s first appearance and 1500 years the Church was brought into existence, provided the first recorded information concerning the Church. And this information is provided by the way of typology in Genesis, chapters two and three, drawn from events occurring 2500 years before Moses recorded them (Eve removed from Adam’s body, Christ’s bride removed from His body, etc.).
Then another interesting matter surrounds the fact that the Church is presented in Biblical typology prior to any mention of Israel after this fashion. Israel is not seen in Biblical typology until the events recorded in Genesis, chapter four (Cain slaying Abel, Israel slaying Christ). And this parallels chapter three where Adam partakes of sin to effect Eve’s redemption, foreshadowing Christ becoming sin to effect our redemption (2 Cor. 5:21).
Thus, matters surrounding Israel rejecting the offer of the kingdom of the heavens, climaxed by the crucifixion of the One Who made the offer and necessitating the calling into existence of the Church, all have their roots back in the opening chapters of Genesis. The Church is the “holy nation” (1 Pet. 2:9) spoke of in type by Moses, referred to by Christ in Matt. 16:18, and in the mind of Christ in Matt. 21:43 when He announced to the religious leaders in Israel that the kingdom would be taken from them and given to “a nation bringing forth fruit thereof.”
The Church is a heavenly people with heavenly promises and blessings which will be realized at a future day (the Messianic Era) in the heavens, not on the earth. Contrariwise, Israel’s future promises and blessings are earthly only, for the heavenly promises and blessings have been taken from Israel.
Accordingly, viewing the matter after the preceding fashion leaves no room to question which facet of the kingdom (heavenly or earthly) was offered to, rejected by, and taken from Israel. The Word plainly states which facet (“the kingdom of the heavens,” though that expression is often erroneously taken to refer to a kingdom having its origin in the heavens, where God dwells); and, beyond that, the whole of Scripture will unquestionably reveal which facet.
The earthly segment of the kingdom had been covenanted to David via an unconditional covenant and could not have been, nor can it ever be, taken from the nation. Christ’s announcement to the religious leaders in Israel could not have had anything to do with the earthly segment of the kingdom; nor was the earthly segment of the kingdom even in view in the previous offer of the kingdom to Israel.
The heavenly segment of the kingdom alone was in view in the offer to Israel, the rejection by Israel, the removal from Israel, and the offer to the other nation. And the Church alone – “Abraham’s seed [because of the Christian’s position ‘in Christ’], and heirs according to the promise [heavenly, not earthly]” (Gal. 3:29) – is in view as the nation presently being extended the opportunity to bring forth fruit relative to the kingdom of the heavens.
And the work of the Holy Spirit throughout the entire present dispensation revolves around this whole overall thought. Redeemed man, redeemed from both Jews and Gentiles, has been saved (has become a new creation, a part of the one new man “in Christ”) for a purpose; and that purpose has to do with bringing forth fruit (present) with a view of occupying a position as co-heir with Christ in “the kingdom of the heavens” (future).
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