kingdom of god verses in the old testament

They will not hurt or destroy in all My holy mountain, for the earth will be full of the knowledge of the LORD as the waters cover the sea (11:1-9 ). h�bbd``b`�$��7H�$��H��Ϙ� � *�� endstream endobj startxref 0 %%EOF 107 0 obj <>stream [John F. Walvoord, President and Professor of Systematic Theology, Dallas Theological Seminary]. Again this passage refers to an earthly government. Frequently in the Psalms as in the Prophets, references are made to God’s future theocratic kingdom. B. Eerdmans Publishing Co.. 1979], p. 227). But with one voice they declare that it is impossible to find their fulfillment in an earthly millennial kingdom. Also the cow and the bear will graze; their young will lie down together; and the lion will eat straw like the ox. “There shall be weeping and gnashing of teeth, when you shall see Abraham and Isaac and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. Verse 9 refers to “My holy mountain” and “the earth” being “full of the knowledge of the LORD.” To these prophecies Isaiah adds the graphic picture of judgment on earth in chapter 24 in connection with His earthly reign, He concludes, “Then the moon will be abashed and the sun ashamed, for the LORD of hosts will reign on Mount Zion and in Jerusalem, and His glory will be before His elders” (24:23 ). This will be a literal Davidic kingdom. All of Adams’s references to the millennium in Jeremiah, Ezekiel, Hosea, Joel, Nahum, and Malachi are discussed in footnotes. There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. ��a�.�@��$x9��f�ػO�¼���D��>�3S�-x������@(+y�=�2�-"�?�ϫ8ty@�.A����3�6��_�’婟�����n��a�E���l����h`Af~ ������׏�_����� ���>�� �O�w_>|��m�˘Vi��s��'��ц�D"Jʽ���S���w�k�iۦ. And many nations will join themselves to the LORD in that day and will become My people. Familiar predictions of Jerusalem as the center of God’s kingdom and the presence of the Lord and His blessing on His people are again emphasized in this prophecy. Then Jerusalem will be called the City of Truth, and the mountain of the LORD of hosts will be called the Holy Mountain. In his book he predicts a future kingdom with Jerusalem as its capital and involving the tribe of Judah. Instead Amos is writing about a literal kingdom on earth with cities and vineyards. The writer has sought to do that in his work, The Millennial Kingdom, which is confirmed by the extensive work of J. Dwight Pentecost, Things to Come, both of which have been mentioned earlier. As a casual reading of the Book of Isaiah demonstrates, the prophet Isaiah speaks repeatedly on the subject of a future earthly kingdom. The question remains whether there is a future form of the kingdom that will also be theocratic, political, and on earth. In 1 Samuel 12 the prophet Samuel rebukes Israel for desiring a king that would be just like the greedy, self-serving kings of the nations surrounding Israel. According to Alva J. McClain, “The Kingdom of God is, in a certain important sense, the grand central theme of all Holy Scripture.”2 The OT concept of the kingdom of God relates directly to God’s sovereignty throughout all the ages.3 We serve a sovereign God who controls His program throughout history. None of these views provides any reasonable literal fulfillment of the passages. “In his days may the righteous flourish, and abundance of peace till the moon is no more. A reading of the many Old Testament passages previously quoted reveals that they do not disappear simply because a footnote says a literal interpretation is impossible and a nonliteral interpretation is “of course” the only proper one. John F. Walvoord, long-time president of Dallas Theological Seminary, was one of the most prominent evangelical scholars of his generation. Pentecost divides these confusing aspects of the kingdom of God into two categories, the eternal kingdom and the theocratic kingdom.4 As Pentecost and others have noted, the theme of the theocratic kingdom can be traced from the Garden of Eden through the period of human government initiated by Noah, the period of the patriarchs initiated by Abraham, the kingdom under the judges, the kingdom under the kings, and finally the kingdom under the prophets.5 Although interpretations of these aspects of the kingdom of God vary in differing systems of eschatology, the primary problem of interpretation is found in the theocratic kingdom under the prophets. Jeremiah adds his confirming word. A physical throne? The answer is that it would teach a millennial kingdom. Come up to a literal mountain? 93 0 obj <> endobj 98 0 obj <>/Filter/FlateDecode/ID[]/Index[93 15]/Info 92 0 R/Length 48/Prev 613140/Root 94 0 R/Size 108/Type/XRef/W[1 2 1]>>stream �L�Ǽ���j��Ma�@�~�Y��7������J���VT���,��e��{�� As in other prophecies, the center of the government will be Jerusalem and the central fact of the kingdom will be the abiding presence of the Lord on the earth. “But they shall serve the LORD their God, and David their king, whom I will raise up for them” (Jer 30:9). 8 Jay Adams, The Time Is at Hand (Phillipsburg, NJ: Presbyterian & Reformed Publishing Co., 1970), p. 63. An earthly temple? Hosea, though he lived years after the death of David the king of Israel, predicted that David would return. In these passages it is clear that David is not Christ. This prophecy has had no literal fulfillment in the past, but a future kingdom on earth could fulfill precisely these predictions of Isaiah. This passage, like Isaiah 9:6-7, views both advents of Christ together. On that day the Lord will be one and his name one” (Zech 14:9). Hoekema states, “That the millennial reign depicted in Revelation 20:4-6 occurs before the Second Coming of Christ is evident from the fact that the final judgment, described in verses 11-15 of this chapter, is pictured as coming after the thousand-year reign….it is obvious that the thousand-year reign of Revelation 20:4-6 must occur before and not after the Second Coming of Christ” (Anthony A. Hoekema, The Bible and the Future [Grand Rapids: Wm. Adams provides another illustration. The kingdom of God over which David will reign after the second coming of Christ was predicted by Ezekiel. And He will speak peace to the nations; and His dominion will be from sea to sea, and from the River to the ends of the earth. For the law will go forth from Zion, and the word of the LORD from Jerusalem. It should be noted that this prophecy relates to “earth,” not heaven. Today he reigns and rules from that ‘Jerusalem which is above’ (Gal 4:26); from that heavenly ‘Mount Zion’ to which the writer of Hebrews says that believers ‘have come’ (Heb 12:22).”9. That kingdom will not be one of earthly, material felicity and blessing, but spiritual. 1 J. Dwight Pentecost, Things to Come (Grand Rapids: Zondervan Publishing House, 1958), pp. The variety of approaches of the amillennial view, which is essentially a denial of a literal millennium on earth, is its own commentary. But that theory does not provide an adequate explanation of these passages. The righteousness of His rule, the destruction of the wicked, the accompanying tranquility in nature does not correspond to anything in history nor anything in the future in heaven, but refers to the earth. h�b```"%f��B cBWf;G���l��j �1���v8{�!������n��=�=�a`P�t��o~ ��s����6�����+7 Nation will not lift up sword against nation, and never again will they learn war (Isa 2:2-4, NASB).

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