The Coming Kingdom - Part 37
� 2015 Andy Woods
We began scrutinizing New Testament texts that
"kingdom now" theologians employ in an attempt to argue that the
kingdom is a present reality in order to show that none of these passages teach
a present form of the kingdom. We have examined the typical texts from the
Gospels, Acts, Paul's letters, the general epistles, and Revelation that are
typically used by "kingdom now" theologians. At this point, we
largely find ourselves in agreement with the following statement by Craven.
Concerning a present, spiritual establishment of the kingdom, Craven notes, "There
is no critically undisputed passage in the Scriptures which declares, or
necessarily implies, even a partial
establishment in New Testament times."[1]
We then began to take a look at some other miscellaneous arguments used by
"kingdom now" theologians. In the last two installments, we noted how
"kingdom now" theologians often appeal to alleged New Testament
silence regarding a future earthly reign of Christ. There, we exposed the
logical and biblical fallacies associated with such inadequate argumentation.
We now move on to examining yet another miscellaneous argument commonly
emanating from the "kingdom now" camp.
Typical of "kingdom now" theologians is the idea
that if Christ is not ruling now in regal fashion from David's Throne in heaven
over a present, spiritual form of the Davidic Kingdom, then this means that
Jesus is inactive at the present time. In other words, a lack of a present
enthronement of Christ translates into the conclusion that Jesus is presently
doing nothing. Progressive Dispensationalist and "kingdom now"
theologian David Anderson exhibits this very mindset when he says:
But clearly Jesus did not set up a natural theocratic kingdom
with Himself as the king ruling from Jerusalem on earth before His
resurrection. So, what happened to the kingdom He promised? It was postponed,
many NT interpreters suggest... But if the premillennial view just espoused is
true, that leaves the question concerning the present ministry of Christ. What
is He doing right now?...But classical or revised dispensationalists should
also recognize the already eschatology of Hebrews. Christ is not passive on the
throne. He is reigning. He has subjects. And because He is the forerunner,
there are many present blessings which belong to the eschatological age which
can be enjoyed now because the Davidic Covenant with some of its blessings has
been inaugurated.[2]
Is the mindset valid that says if Jesus is not reigning
now as king then He is presently doing nothing? Just because traditional
Dispensationalists resist the idea that the present age should be characterized
as the Davidic Kingdom, this does not mean they also believe that Jesus is somehow
inactive or doing nothing at the present time. This mischaracterization
represents a "straw man" argument since traditional
Dispensationalists have long categorized the present, active ministry of Christ
as His "Present Session" rather than His Davidic reign. While not
corresponding to what the Old Testament predicts concerning the Davidic reign,
traditional Dispensationalism has long recognized Christ's "Present
Session" as an active session in which Christ, while at the right hand of
the Father, is involved in numerous activities.[3]
As Waterhouse well states, "The Bible teaches that Christ is now at the
right hand of God in glory (Acts 7:56; Col 3:1; Heb. 1:3; 8:1; 12:2). He is not
in the least inactive."[4]
Chafer explains the reasons for widespread ignorance
concerning Christ's present, heavenly ministry:
The present ministry of Christ in heaven, known as His
session, is far-reaching both in consequence and import. It, too, has not been
treated even with a passing consideration by Covenant theologians, doubtless
due to their inability – because of being confronted with their one
covenant theory – to introduce features and ministries which indicate a
new divine purpose in the Church and by so much tend to disrupt the unity of a
supposed immutable purpose and covenant of God's. Since, as will be seen,
certain vital ministries of Christ in heaven provide completely for the
believer's security, the present session of Christ has been eschewed by
Arminians in a manner equally unpardonable. This neglect accounts very well for
the emphasis of their pulpit ministrations. The Christian public, because
deprived of the knowledge of Christ's present ministry, are unaware of its vast
realities, though they are able from childhood itself to relate the mere
historical facts and activities of Christ during His three and one-half years
of service on earth. That Christ is doing anything now is not recognized by
Christians generally and for this part-truth kind of preaching is wholly
responsible. It yet remains true, whether neglected by one or the other kind of
theologian, that Christ is now engaged in ministry which determines the service
and destiny of all those who have put their trust in Him.[5]
Here is just a small sampling of some of the present
activities in which Christ is now engaged. Just as Christ created all things
(John 1:3), He currently sustains the very universe that He created (Col.
1:16-17). In His current position of glory (John 17:5), He has also been
appointed by the Father as head over all things relative to His body the Church
(Eph. 1:22-23; Col. 1:18). In this position, He functions as husband of His bride
the Church (Eph. 5:22-33), and occupies the position as the Church's builder
(Matt. 16:18). The Book of Acts, which documents both the birth and growth of
the early Church, demonstrates His effectiveness as the Church's architect. "So then, those who had received his word were baptized; and that day
there were added about three thousand souls" (Acts 2:41); "And the Lord was adding to their number day by day those who were
being saved" (Acts 2:47); "But many of those who had heard the
message believed; and the number of the men came to be about five
thousand" (Acts 4:4); "And all the more believers in the Lord,
multitudes of men and women, were constantly added to their number" (Acts 5:14); "Simeon has
related how God first concerned Himself about taking from among the Gentiles a
people for His name" (Acts 15:14). Acts abounds in both clear (Acts 2:47;
6:7; 9:31; 12:24; 16:5; 19:20; 28:30-31) and sometimes less clear (Acts 1:15;
2:41; 4:4, 31; 5:14, 42; 8:25, 40; 11:21; 13:49; 17:6) progress reports
evidencing Christ's vigorous present activity as the Church's builder.
Beyond this, Christ is the present bestower of spiritual
gifts to all members of His body the Church. According to Ephesian 4:7-12,
"But to each one of us grace was given according to the
measure of Christ�s gift. Therefore it says, 'When He ascended on high, He led
captive a host of captives, And He gave gifts to men'...And He gave some as apostles, and some as
prophets, and some as evangelists, and some as pastors and
teachers, for the equipping of the saints for the work
of service, to the building up of the body of Christ." These
spiritual gifts, which are sovereignly bestowed by God (1 Cor. 12:11; Heb.
2:4), are Spirit-empowered abilities for the express purpose of serving Christ
primarily within the context of His local Church (1 Cor. 12; Rom. 12:3-8; 1
Pet. 4:10-11). In addition, Christ is active in His present position as High
Priest after the order of Melchizedek (Heb. 6:20) in continually interceding
for the saints. The ministry of intercession that He began during His earthly ministry
(John 17:9, 20), He now continues at the Father's right hand (Rom. 8:34). Thus,
Hebrews 7:25 explains, "Therefore He is able also to save
forever those who draw near to God through Him, since He always lives to make
intercession for them." Moreover, when the Christian sins (1 John
1:8), Christ as High Priest is also active in forgiving such sin as the
believer confesses it to Him (1 John 1:9). Christ does so not for the purpose
of restoring the believer's position or standing before God, which is
inalterable, but rather for the purpose of restoring the believer's fellowship
with God. Chafer explains, "The effect of the Christian's sin upon himself
is that he loses his fellowship with God, his joy, his peace, and his power. On
the other hand, these experiences are restored in infinite grace on the sole
ground that he confesses his sin (1 John 1:9)."[6]
It is in this sense that Christ also presently functions as our advocate (Heb.
9:24; 1 John 2:1) or defense attorney. Thanks to the righteousness provided by
His shed blood as applied to us, He is active in pleading our righteous cause
to the Father in the midst of Satan's perpetual accusations hurled against the
saints (Rev. 12:10). In sum, Christ presently pursues an active session through
His ongoing roles as the sustainer of the universe as well and the church's head,
husband, bestower of spiritual gifts, and builder. His present activity is also
evidenced in that He continually intercedes for and advocates on behalf of the
believer.
Despite the many activities associated with Christ's
current ministry in His present session, these should not be confused with His
Davidic rule and future kingdom. As noted in prior installments, the activity
of God in and through the Church bears little resemblance to the conditions
that the Scripture anticipates regarding His future terrestrial rule.[7]
Even the key event that began the Church Age, the pouring out of the Holy
Spirit upon the Church on the Day of Pentecost (Acts 2), fails to precisely
harmonize with predictions regarding the Davidic Covenant. Charles Ryrie asks,
"If Christ inaugurated His Davidic reign at His ascension, does it not
seem incongruous that His first act as reigning Davidic king was the sending of
the Holy Spirit (Acts 2:33), something not included in the promises of the Davidic
Covenant?"[8]
(To Be Continued...)
[1] E.R. Craven, "Excursus on the Basileia," in Revelation of John (New York: Scribner, 1874), 95.
[2] David Anderson, The King-Priest of
Psalm 110 in Hebrews (New York: Lang, 2001), 2, 296.
[3] L.S. Chafer, Systematic Theology
(Grand Rapids: Kregel, 1993), 5:273-79.
[4] Steven Waterhouse, Not by Bread
Alone (Amarillo, TX: Westcliff, 2007), 97.
[5] Chafer, 5:273-74.
[6] Ibid., 5:277.
[7] See parts 9 and 10
of this series.
[8] Charles Ryrie, Dispensationalism
(Chicago: Moody, 1995), 169.
(Source: SpiritAndTruth.org)