The millennial kingdom is declared to be a literal, earthly kingdom over which Christ rules from David’s throne in fulfillment of the Davidic covenant (2 Sam. 7:8-17; Matt. 1:1; Luke 1:32). This kingdom is the subject of Old Testament prophecy (2 Sam. 7:8-17; Isa. 9:6-7; 11:1-16; Jer. 23:5; 33:14-17; Ezek. 34:23; 37:24; Hosea 3:4-5; Micah 4:6-8; 5:2; Zech. 2:10-12; 8:20-23; Psalm 2:6, 8-10; 72:11, 17; Mal. 3:1-4). This kingdom was proclaimed as being “at hand” at Christ’s first advent (Matt. 3:2; 4:17; 10:5-7); but was rejected by Israel and therefore postponed (Matt. 23:37-39). It will again be announced to Israel in the tribulation period (Matt. 24:14). It will be received by Israel and set up at the second advent of Christ (Isa. 24:23; Rev. 19:11-16; 20:1-6).
In regard to the terms kingdom of God and the kingdom of the heavens it is to be observed that, while not synonymous, they are used interchangeably. What distinctions there are not inherent in the words themselves, but in their usage in the context. Both of these terms are used to designate the millennial kingdom, the spiritual kingdom, and the mystery form of the kingdom. While we recognize the distinctions between the earthly and the eternal aspects of the kingdom program, we must guard against making the terms kingdom of God and the kingdom of the heavens absolute. Only the context can determine the meaning intended to be conveyed by the terms.
“The kingdom of the heavens has become like unto.” This sets the time limit for the beginning of the subject matter involved. In other words, the kingdom of heaven was assuming the form described in the parables at that time when Christ was personally ministering on the earth. The end of the time period covered by these parables is indicated by the phrase “end of the world” or more literally “the consummation of the age” (verses 39-49). This is the time of the Second Advent of Christ when He shall come in power and great glory. Therefore, it is clear that these parables are concerned only with that time between the days when Christ spoke them on earth and the end of this age. This gives a clue to the meaning of the phrase “the mysteries of the kingdom of heaven.”
Matthew 13 Parables
NEW ELEMENTS
1. The Seed and the Soils: The Proclamation of the Kingdom.
2. The Wheat and the Darnel: false Imitation in the Kingdom.
3. The Mustard Tree: Wide, visible Extension of the Kingdom.
4. The Leaven in the Meal: the Corruption of the Kingdom.
OLD ELEMENTS
5. The Treasure: The Israelite Nation.
6. The Pearl: The Jewish Remnant during the Tribulation
7. The Dragnet: The Judgment of the Nations at the end of the Tribulation.
The course of this present age is presented in a second major passage found in Revelation two and three. Whereas Matthew thirteen surveyed this present age in its relation to the kingdom program. Revelation two and three outline the present age in reference to the dispensation of the church.
A distinction must be made between the “last days” for Israel—the days of her kingdom glory in the earth (cf. Isa. 2:1-5)—and the “last days” for the Church, which are days of evil and apostasy (cf. 2 Tim. 3:1-5). Likewise, discrimination is called for between the “last days” for Israel and for the church and “the last day,” which, as related to the Church, is the day of the resurrection of those who have died in Christ (cf. John 6:39-40, 44, 54). Careful distinction must be made, or one will relegate to the church that which constitutes closing events for Israel or vice-versa.
Since the church is given the hope of an imminent return of Christ there can be no signs given to her as to when this event will take place. Therefore we pass by the subject of “the signs of the times” in reference to the closing days for the church.
However, from the Scriptures cited above, there are certain revelations concerning the condition within the professing church at the end of the age. These conditions center around a system of denials. There is a denial of God (Luke 17:26; 2 Tim. 3:4-5), a denial of Christ (1 John 2:18; 1 John 4:3; 2 Pet. 2:6), a denial of Christ’s return (2 Pet. 3:3-4), a denial of the faith (1 Tim. 4:1-2; Jude 3), a denial of sound doctrine (2 Tim. 4:3-4), a denial of the separated life (2 Tim. 3:1-7), a denial of Christian liberty (1 Tim. 4:3-4); a denial of morals (2 Tim. 3:1-8, 13; Jude 18), a denial of authority (2 Tim. 3:4). This condition at the close of the age is seen to coincide with the state within the Laodicean Church, before which Christ must stand to seek admission. In view of its close it is not surprising that the age is called an “evil age” in Scripture.
THE POSTTRIB POSITION – ITS PRESUPPOSITIONS
Before considering the arguments used by the advocates of this position, one should observe the essential bases on which posttribulationism rests.
(1) Posttribulationism must be based on a denial of dispensationalism and all dispensational distinctions. It is only thus that they can place the church in that period which is particularly called “the time of Jacob’s trouble” (Jer. 30:7).
(2) Consequently, the position rests on a denial of the distinctions between Israel and the church.
(3) The position must rest on a denial of the Scriptural teaching concerning the nature and purpose of the tribulation period. Whereas Scripture uses such terms as wrath, judgment, indignation, trial, trouble, and destruction to describe this period, and states that the divine purpose in the period is to pour out judgment on sin, the advocate of this position must deny this essential teaching of the Word
(4) The posttribulationist must deny all the distinctions observed from the Scriptures between the rapture and the second advent, making them one and the same event.
(5) The posttribulationist must deny the doctrine of imminence, which says that the Lord may come at any time, and substitute the teaching that a multitude of signs must be fulfilled before the Lord can possibly come.
(6) The posttribulationist denies any future fulfillment to the prophecy of Daniel 9:24-27, claiming for it an historical fulfillment.
(7) The posttribulationist must apply major passages of Scripture that outline God’s program for Israel (Matt. 13; Matt. 24-25; Rev. 4-19) to the church in order to support his views.
In regard to the terms kingdom of God and the kingdom of the heavens it is to be observed that, while not synonymous, they are used interchangeably. What distinctions there are not inherent in the words themselves, but in their usage in the context. Both of these terms are used to designate the millennial kingdom, the spiritual kingdom, and the mystery form of the kingdom. While we recognize the distinctions between the earthly and the eternal aspects of the kingdom program, we must guard against making the terms kingdom of God and the kingdom of the heavens absolute. Only the context can determine the meaning intended to be conveyed by the terms.
“The kingdom of the heavens has become like unto.” This sets the time limit for the beginning of the subject matter involved. In other words, the kingdom of heaven was assuming the form described in the parables at that time when Christ was personally ministering on the earth. The end of the time period covered by these parables is indicated by the phrase “end of the world” or more literally “the consummation of the age” (verses 39-49). This is the time of the Second Advent of Christ when He shall come in power and great glory. Therefore, it is clear that these parables are concerned only with that time between the days when Christ spoke them on earth and the end of this age. This gives a clue to the meaning of the phrase “the mysteries of the kingdom of heaven.”
Matthew 13 Parables
NEW ELEMENTS
1. The Seed and the Soils: The Proclamation of the Kingdom.
2. The Wheat and the Darnel: false Imitation in the Kingdom.
3. The Mustard Tree: Wide, visible Extension of the Kingdom.
4. The Leaven in the Meal: the Corruption of the Kingdom.
OLD ELEMENTS
5. The Treasure: The Israelite Nation.
6. The Pearl: The Jewish Remnant during the Tribulation
7. The Dragnet: The Judgment of the Nations at the end of the Tribulation.
The course of this present age is presented in a second major passage found in Revelation two and three. Whereas Matthew thirteen surveyed this present age in its relation to the kingdom program. Revelation two and three outline the present age in reference to the dispensation of the church.
A distinction must be made between the “last days” for Israel—the days of her kingdom glory in the earth (cf. Isa. 2:1-5)—and the “last days” for the Church, which are days of evil and apostasy (cf. 2 Tim. 3:1-5). Likewise, discrimination is called for between the “last days” for Israel and for the church and “the last day,” which, as related to the Church, is the day of the resurrection of those who have died in Christ (cf. John 6:39-40, 44, 54). Careful distinction must be made, or one will relegate to the church that which constitutes closing events for Israel or vice-versa.
Since the church is given the hope of an imminent return of Christ there can be no signs given to her as to when this event will take place. Therefore we pass by the subject of “the signs of the times” in reference to the closing days for the church.
However, from the Scriptures cited above, there are certain revelations concerning the condition within the professing church at the end of the age. These conditions center around a system of denials. There is a denial of God (Luke 17:26; 2 Tim. 3:4-5), a denial of Christ (1 John 2:18; 1 John 4:3; 2 Pet. 2:6), a denial of Christ’s return (2 Pet. 3:3-4), a denial of the faith (1 Tim. 4:1-2; Jude 3), a denial of sound doctrine (2 Tim. 4:3-4), a denial of the separated life (2 Tim. 3:1-7), a denial of Christian liberty (1 Tim. 4:3-4); a denial of morals (2 Tim. 3:1-8, 13; Jude 18), a denial of authority (2 Tim. 3:4). This condition at the close of the age is seen to coincide with the state within the Laodicean Church, before which Christ must stand to seek admission. In view of its close it is not surprising that the age is called an “evil age” in Scripture.
THE POSTTRIB POSITION – ITS PRESUPPOSITIONS
Before considering the arguments used by the advocates of this position, one should observe the essential bases on which posttribulationism rests.
(1) Posttribulationism must be based on a denial of dispensationalism and all dispensational distinctions. It is only thus that they can place the church in that period which is particularly called “the time of Jacob’s trouble” (Jer. 30:7).
(2) Consequently, the position rests on a denial of the distinctions between Israel and the church.
(3) The position must rest on a denial of the Scriptural teaching concerning the nature and purpose of the tribulation period. Whereas Scripture uses such terms as wrath, judgment, indignation, trial, trouble, and destruction to describe this period, and states that the divine purpose in the period is to pour out judgment on sin, the advocate of this position must deny this essential teaching of the Word
(4) The posttribulationist must deny all the distinctions observed from the Scriptures between the rapture and the second advent, making them one and the same event.
(5) The posttribulationist must deny the doctrine of imminence, which says that the Lord may come at any time, and substitute the teaching that a multitude of signs must be fulfilled before the Lord can possibly come.
(6) The posttribulationist denies any future fulfillment to the prophecy of Daniel 9:24-27, claiming for it an historical fulfillment.
(7) The posttribulationist must apply major passages of Scripture that outline God’s program for Israel (Matt. 13; Matt. 24-25; Rev. 4-19) to the church in order to support his views.
