KINGDOM - OLOGY 2

THE CHRONOLOGY OF THE KINGDOM 

          A careful study of the Scriptures reveals the fact that the Mediatorial Kingdom has a chronology. Its career can be charted from creation to the consummation. And it is this progressive unfolding that gives beauty and breadth to its meaning.

             The Genesis account of Creation clearly announces the divine intention for such a kingdom. Concerning the creation of man the Scriptures read:

“And God said; Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” (Gen. 1:26-28)

This statement clearly indicates divine delegation of authority to a human being as ruler to exercise ruler ship over an earthly realm. This authority was committed to Adam and through him to the human race. But it must be understood that this authority is derived and not inherent. It is granted, but must be appropriated. It is an earthly realm and not heavenly. It is universal in that it covers everything in the earth, and in some sense also extends to mankind as well.

            But the writer of Hebrews insists that the complete fulfillment of the divine intention must wait for a period that is yet future (Heb. 2:5). “Even though: Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.” (Heb. 2:7-8). Nevertheless, man was established a king and there has always been in his disposition an ambition to exercise the prerogatives of a king. The failure of achievement lies not in the essential nature of this divine commitment, but rather in the failure of man to recognize that it was derived and must be exercised under divine direction. Beginning with a deliberate choice on the part of Adam to reject divine authority (Rom. 5:19), the human race followed the same course. Adam chose to eat the forbidden fruit. Cain rose up and slew his brother (Gen. 4:8). Lamech multiplied wives and slew men (Gen. 4:19, 23). And wickedness increased in the earth until every imagination of the thoughts of men's hearts was only evil continually (Gen. 6:5). This caused God to repent that He had made man and it grieved Him at his heart as he watched men descend into lawlessness, sensualism, and violence.

            Even though it was necessary to destroy mankind and his evil civilization with a flood, God was not to be turned aside from his original purpose, so He made a new start in Noah and his family (Gen. 6:8). And along with a promise never to destroy mankind again with a flood (Gen. 8:21; 9:8-17), He renewed his program for kingship with Noah and instituted human government as a relative safeguard against universal and complete rebellion against God and man. For "Whosever sheddeth man's blood, by man shall his blood be shed; for in the image of God made he man" (Gen. 9:6). By this means the evil inclinations of mankind were to be limited not only for the sake of mankind, but also for the promotion of the plan of God.

            But in spite of this divine limitation upon the driving ambitions of mankind for ruler ship, under the direction of sin the situation finally reached another impasse at the tower of Babel. Within amazingly brief period of time the whole earth being of one language and one speech were of one mind to circumvent the purposes of God. They were determined to prevent scattering on the one hand and make a name for themselves on the other, so they were engaged in the building of a tower to facilitate their worship of creation in opposition to the Creator. It signified confusion in their thinking and conduct, and so it was named Babel (Gen. 11:1-9).

            By means of miraculous intervention this scheme was thwarted. God confused their language and forced them to scatter upon the face of the earth (Gen. 11:7-8). They were no longer able to join in conference and agreement for rebellion against God, and God was able to work within the circle of mankind to promote His program for the establishment of a Mediatorial kingdom. From one segment of this motley mass of humanity, he called a man by the name of Abraham (Gen. 11:10-32). Through this man He intended to bless all the families of the earth (Gen. 12:1-3). To him and his seed He would give a special portion of the earth for a fatherland (Gen. 15:18), and out of his bowels was to come kings (Gen. 17:6) and ultimately the King of the earth (Matt. 1:1; 2:6; Zech. 9:9-10). What God was unable to do on a large scale with humanity as a whole, He now ventures to do by working through one man and his seed a people who would bow to the divine will in the earth.

            With the patriarchs God established an unconditional covenant (Gen. 13:14-17; 15:1-18;

17:6-8). This carried with it the right to exercise almost absolute ruler ship in their own household or clan (Gen. 14:14). This ruler ship was historical with Abraham and his seed, and it was also eschatological in projection (Gen. 18:18-19). Even the appearance of Melchizedek at this point in the narrative lends another touch to the Mediatorial principle that God is promoting in the earth (Gen. 14:17-24), and will eventually bring to full completion through Abraham and his seed.

            This covenant was renewed with Isaac (Gen. 17:19; 26:1-5) and also with Jacob (Gen.

28:12-15; 46:1-4). Even when Israel departed into Egypt because of famine, it was evidently with divine approval, and carried with it the guarantee that the covenant would be kept in Egypt where this people was to experience the deepest of sorrows, and at last would cry out to God for deliverance. This suffering provided the occasion for disciplinary training of Israel on the one hand, and for demonstration of God to the people of Israel on the other (Deut. 4:31-40). Thus this long period of discipline prepared the people of Israel for the next movement in the program of Mediatorial government.