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    That the kingdom foretold by Daniel was not set up in the days of the four kingdoms, or of either of them, is susceptible of the clearest proof. And we notice,RDAC 53.1

    1. It is to be a restoration of the throne and kingdom of David, and of Israel. It will not be denied that the kingdom which the God of Heaven shall set up, which shall stand forever, and fill the whole earth, will be ruled over by Jesus Christ. Again, it will not be denied that Christ is the one referred to in Ezekiel 21:27, as “he whose right it is,” to whom the crown is to be given. And this makes Daniel 2 and Ezekiel 21 parallel; that is, the setting up of the kingdom in Daniel 2 refers to the restoration of the kingdom and crown overturned, according to Ezekiel 21. And of course the same is referred to in Luke 1:32, 33: “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.” Now, if it could be proved that a score of kingdoms had been or would be set up, it would be no proof on this subject unless it could be shown that one was set up which bore the characteristics of that kingdom which is the subject of the scriptures here noticed. And this remark will be appreciated when we notice that,RDAC 53.2

    2. Jesus Christ occupies two different thrones at different times. This is clearly proved by his own words in Revelation 3:21: “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.”RDAC 54.1

    An effort has been made to evade the evidence of this text by declaring that it was only one and the same throne; that it was the Father’s, who gave the right of it to Christ, and then became his to give to other overcomers. And to confirm this view, reference is made to Matthew 28:18, where Jesus said, “All power is given unto me in Heaven arid in earth.” But it is assuredly forcing a construction of Revelation 3:21, to say it refers to only one throne. The obvious meaning of the text forbids it. And in regard to Matthew 28:18, if it can be shown that he, at any time, receives another dominion, after he spoke those words to his disciples, then it is already shown that the objection is invalid. On this we notice,RDAC 54.2

    a. This “all power” can refer to nothing else than his right to sit on his Father’s throne, which is the throne of the whole universe.RDAC 54.3

    b. On that throne he was “set down” at the time the Revelation was given to John.RDAC 54.4

    c. Paul to the Hebrews, in chapters 7 and 8, shows that he is a priest after the order of Melchisedek on “the throne of the majesty in the Heavens.”RDAC 54.5

    d. In Psalm 110:1, the Father says to him, “Sit thou at my right hand until I make thy foes thy footstool.” Also in verse 4, we learn that his sitting on the Father’s right hand is the same that is spoken of by Paul, as a priest after the order of Melchisedek.RDAC 54.6

    e. In Hebrews 10:13, the apostle says he is set on the right hand of God, “from henceforth expecting till his enemies be made his footstool.” Then when he is on the throne of his Father in Heaven, possessing the power spoken of in Matthew 28:18, his enemies are not yet put under his feet, but he is “expecting” it, according to the promise of the Father.RDAC 55.1

    f. In 1 Corinthians 15:25, it is said: “For he must reign, till he hath put all enemies under his feet.” This “reign” evidently refers to his sitting on the throne of his Father, at his right hand, till his foes are, by his Father, made his footstool, or put under his feet. Therefore, again, it is evident that while he is on his Father’s throne, a priest after the order of Melchisedek, who was also both king and priest, he is expecting a dominion or authority different from that which he possesses on the throne of the Father. We are now prepared to notice,RDAC 55.2

    3. The position of Christ on his Father’s throne, as priest, is for a limited time. As this will be admitted by all who believe that there is a future judgment, that Christ will come to raise the dead, that he will come to take vengeance on his enemies, there is no need to argue the point. It is proved clearly by the reading of the text which calls him to that position, “Sit thou on my right hand, until I make thy foes thy footstool.” To this, Paul also refers when he says, “For he must reign, till he hath put all enemies under his feet.” But in contrast with this is the decisive fact that,RDAC 55.3

    4. Christ’s reign on his own throne, or that, which he inherited from his birth, is eternal and unending. Thus the angel said to Mary, “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.” Of his reign on his Father’s throne in the Heavens, Paul said, “Then cometh the end, when he shall have delivered up the kingdom to God.” Now, if he has but one “reign,” and is to occupy but one throne, then this language is inexplicable; for, in that case, it speaks of “the end” of that of which “there shall be no end;” and says he shall reign “until” a certain event, while yet that event does not indicate its termination. But, admitting that there are two thrones, one, that of his Father, on which he sits as priest until his foes are made his footstool; the other, that of David, which he takes at the close of his priesthood, and which he occupies thenceforth forever, and all is clear and harmonious.RDAC 56.1

    Now, there is no possible question in regard to the time when he began to occupy the throne of his Father in Heaven. He sits thereon during the whole time of his priesthood. He was on that throne when the Revelation was given to John on Patmos, and when Paul wrote his letter to the Hebrews.RDAC 56.2

    But we follow down the stream of time as marked in the Revelation, till the third woe comes upon the earth, and the seventh trumpet is sounded. Revelation 11:14-17. Of the locality or order of this trumpet there is no question. It closes up the present dispensation. It ushers in “the time of the dead that they should be judged,” and the time of giving reward to all the servants of God, which Jesus said is at the resurrection of the just, and at his coming. Luke 14:14; Revelation 22:12. Under this trumpet it is announced that “the kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever.” Now it is by reason of their becoming his that he appears as “King of kings, and Lord of lords;” and that they are his enemies who are at that time put under his feet, we learn by Revelation 6:15; the kings of the earth hide themselves in the dens, and in the rocks of the mountains, because the day of the Lamb’s wrath is come; and also by Revelation 19:19, where the kings of the earth and their armies are gathered against the Lord Jesus and his army. This is immediately preceding their destruction.RDAC 56.3

    With this agrees also the prophecy of Daniel 7:9-14, where the kingdom and dominion over the kingdoms and people of the world are given to Christ as he is brought before the Father when the Judgment is set and the books are opened.RDAC 57.1

    And again, a most decisive testimony in regard to the time and order of these events is found in Psalm 2:7-9, as follows: “The Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.”RDAC 57.2

    Psalm 110:1, shows when they will be given, to wit; when he ceases to sit at his Father’s right hand as priest; it also declares that they are his foes, and the same is shown in this text, in that he dashes and breaks them in pieces. Most decisive testimony on this subject is given by our Saviour in Luke 21:31. Speaking of the signs of his second coming, he says, “When ye see these things come to pass, know ye that the kingdom of God is nigh at hand.”RDAC 57.3

    Further proof on this point seems needless, as they who would deny these declarations and their unavoidable conclusions can just as readily deny all the scriptures that could be produced.RDAC 58.1

    Again, if it be contended, as it sometimes is, that David’s throne and kingdom were only typical of the reign of Christ, we reply, that if that were the case, they would typify the reign of Christ when he obtains the dominion over the kingdoms of this world, but not the reign of Christ as priest on his Father’s throne in Heaven. For that is after the order of Melchisedek, who was both king and priest, but David had no priesthood. The throne which Christ now occupies he did not inherit from David; that which he will take at the close of his priesthood, is one that he does inherit.RDAC 58.2

    Another question now arises: When do the saints inherit the kingdom? A few texts may decide this.RDAC 58.3

    James says the poor of this world, rich in faith, are heirs of the kingdom that God hath promised to them that love him. Here we notice the characteristics of the persons; they are “rich in faith;” they are believers in Christ. They love God; they are then his children and people. And they are heirs-not inheritors-of the kingdom. And to them the kingdom is a matter of promise. If this does not indicate that the kingdom is future, what language could?RDAC 58.4

    Peter says, “to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ,” and who of course are gospel believers, that if they add to their faith the Christian graces they shall have ministered to them an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Peter 1:1-11. This is positive evidence that an entrance into the kingdom had not then been ministered to the faithful followers of Christ.RDAC 59.1

    The Saviour, speaking of his second coming in glory, says that when he comes in his glory and all the holy angels with him: when all the nations are gathered before him, and the righteous and wicked are separated, he will say to them on his right hand, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” He who is an heir does not yet inherit; when he does inherit, his heirship ceases. The saints are now heirs of the kingdom; they will inherit it when the Lord Jesus comes in his glory.RDAC 59.2

    There is given in the Scriptures a plain reason why this order must be observed. In Daniel 2:44, it is said the kingdom “shall never be destroyed,” it “shall stand forever,” and it “shall not be left to other people.” It is then, as Peter says, an “everlasting kingdom.” And if it is not “left to other people,” they who possess it must also be everlasting or immortal, otherwise they would die and leave it to others. Paul’s argument on the resurrection of the righteous makes this point clear. He says “that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.” “Flesh and blood” is an expression used to indicate a corruptible, mortal state, as the context proves. The corruptible, mortal man cannot inherit an incorruptible or everlasting kingdom. But he says also, “This corruptible must put on incorruption, and this mortal must put on immortality;” and this will take place at the sounding of the last trump, or, as he says again, in 1 Thessalonians 4, when “the Lord himself shall descend,” when “the trump of God” is heard, and when “the dead in Christ shall rise.” Then the saints of God will rise immortal: but that is the time also when Jesus says they shall “inherit the kingdom.” And that is, indeed, the first time in their existence when it will be possible for them to inherit an incorruptible, everlasting kingdom, according to the Scriptures quoted.RDAC 59.3

    When this point is proved, it is sometimes said, to avoid the conclusion, which seems displeasing to some: “This is all admitted as far as it refers to the future glorious, everlasting kingdom; but there is a kingdom which was set up in the past, in which the saints now are. To this, we reply, In that you have admitted the whole ground in dispute. The kingdom of the prophecy is the kingdom and throne of David, and this, according to Luke 1:32, 33, is the everlasting, unending kingdom. And Daniel 2:44, speaking of the same everlasting kingdom, says it will be set up “in the days of these kings.” But if this everlasting kingdom is yet future, then it was not set up in the days of the Roman Empire. There is no evading this point. Peter certainly makes the everlasting kingdom yet future to the faithful; Paul shows that mortal men cannot possess it; the Saviour said the righteous shall inherit it when he comes. And that this is the kingdom of the prophecy of Daniel must be admitted unless it is claimed that there are two everlasting kingdoms which the saints of the Most High will possess forever! But if the objector has any other kingdom in view, one that is temporal and not everlasting, he may then understand that over that we shall have no controversy, for not one of the prophetic scriptures herein quoted refers to such a kingdom.RDAC 60.1

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