Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. 

A. This series of articles focuses on a study of the Gospel Of Matthew, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word. 

B. The contents in this article, and those that follow, rely heavily on the writings of such theological scholars as those of the following faculty members of Dallas Theological Seminary (DTS), which was founded in 1924. DTS is well known for its curriculum on Eschatology (Study of last things).

1. Lewis Sperry Chafer, D.Div., Litt. D (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was a musician, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord,  Th. B., Th. M., Th. D., D. Div., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

3. Charles C. Ryrie, Th. M. Th. D., Ph. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr.  Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received  a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll. 

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted. 

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Introduction – Matthew Chapter 7 

A. As Jesus was offering the Kingdom to First Century Jews, He began discussing personal issues in the lives of these Jews. As Jesus was discussing conditions that related to the Kingdom, His words were also being driven into the minds of these Jewish listeners, as matters for personal introspection.

B. As has been stated earlier in this series of articles, Matthew wrote his message of his observations of Christ addressing Jews, whom will have come to belief in Christ on, or after the day of the Jewish Feast of Pentecost in 33 A.D.

C. John’s Gospel was written in 51 A.D., approximately twenty years after this sermon was spoken by Jesus in 31 A.D.

III. Discussion. 

A.. Judging Others – Matthew Chapter 7:1-6.

1. The final chapter recording the Sermon on the Mount contrasts the true and false way, that is, doing the will of the Father or not doing the will of the Father. This chapter  can be called “a summary of principles of action.” The chapter begins by calling out hypocritical judgment of others. Those desiring to judge their fellow men are warned that as they judge so they will also be judged. 

2. Too often, the one judging, who is able to see a mote or a small speck in his brother’s eye, overlooks the fact that he has a beam, or a splinter in his own eye, which is much larger. Such judgment is hypocrisy, and Jesus declared one should first cast out the beam from his own eye in order to be able to see clearly to help his brother. However, in helping others, care should be exercised to do that which will be really appreciated and helpful. 

3. Something holy should not be cast to dogs because they would not appreciate it; and pearls would only be trampled under the feet of swine, and they might turn and injure their benefactor. Help to others should be thoughtful and deliberate.

B. Encouragement to Pray – Matthew Chapter 7: 7-11. 

1. Earlier, Jesus had given these Jews a model prayer. Now assurance was given that God welcomes prayer. They (First Century Jews) were, accordingly, exhorted to ask, seek, and knock, with the assurance that those who ask, receive; those who seek, find; and those who knock shall find the door open. 

2. The force in these commands is repetitive: the petitioner should be persistent, keep on asking, seeking, knocking. If a son asks for bread, would a father give him a stone? Or if he should ask for fish, would he receive a poisonous serpent? In like manner, if men, who naturally are evil, can give good gifts to their children, how much more can God the Father in heaven, who is infinite in His goodness, give good things to them that ask Him? In the kingdom, there is the reassuring fact that God the Father cares for those who are His. 

C. The Golden Rule – Matthew Chapter 7:12. 

1. The moral principles outlined in the Sermon of the Mount are summarized in verse 12, in what is often called the golden rule, which has no exact parallel anywhere else in literature. The principle is laid down that what men would ordinarily want others to do to them, so they should do to others, and this rule is the sum of the law and the prophets.

2.  “That is the conclusion of the matter.”“These are negative and passive;” Christ’s comment is positive and active.

D. Two Ways – Matthew Chapter 7:13-14.

1. Entering into the kingdom is likened to going through a narrow gate, in contrast to going through the gate which is wide and broad, leading to destruction. Jesus gave no assurance that the majority of his Jewish audience will enter the kingdom; He declared that few will find the gate leading to life and righteousness. There have been many attempts to soften this hard fact, to deny that few are saved, and to affirm that all will eventually be reconciled to God. There is no justification for ignoring the following words of Christ. The way is indeed narrow, and only one Saviour is offered the world (Acts 4:12). The narrowness does not allow entry through Budda, Muhammed, etc., or unbelief in Jesus as Savior.

2. At this time in the lives of these first century Jews (31 A.D.):

a. John 3:3 had not been voiced by Jesus that, “in order for anyone to enter the Kingdom of God, that he must be born again;” 

b. John 3:16 had not been voiced by Jesus, in that it is through belief in Christ that someone will be born again. 

c. In these two verses our Lord  stated the simple truth of attaining eternal life (30 A.D.). 

3. It was after the crucifixion of Christ (33 A.D.), and the day of the Jewish Feast Of Pentecost had come, that the message of Peter of the death and resurrection of Christ was preached to the unsaved Jews who were present in Jerusalem for the Feast (Acts 2:1-40). 

a. In Acts 2:41,”they (Jews at Pentecost) that gladly received the message of Peter (on the death and resurrection of Jesus, vs 32-39),  believed Peter’s sermon, on the death and resurrection of Jesus, and were baptized. This message had never been stated in Matthew’s Gospel.

b. On the same day there were added unto them about three thousand souls. (vs 36).  “And the Lord added to the church daily, those who were being saved.”  (vs 47).

4. Neither had the Jews of Matthew 7 (A.D. 30) been told of the announcement of Jesus in John 14:3, (33 A.D.)

a. “And if I go and prepare a place for you, I will come again, and receive you unto myself, and where I am, you will be also, 

b. Jesus described the rapture, (harpazo, Greek), the catching up of the Church to Heaven, as was later described in 1 Thes 4:16:18, 54 A.D. and 1 Cor 15:50-54, 59 A.D.). 

5.  The context of this passage is clear, that Jesus was addressing Jews in first century Israel about the yet future Kingdom Age, and that no one of the Church Age was present for this sermon.

a. The message of an offer of personal salvation, did not take place by Jesus in Matthew’s Gospel; neither was there a statement in Matthew about the loss of personal salvation.

b. The offer of salvation that was made by Jesus in the book of Matthew was that of the national salvation of Israel from the Roman government, and from any other oppressive government. In the Kingdom, Israel will have peace, and with no oppression (Isaiah 2:4).

6. Anyone who believes in Christ for salvation will be saved (Acts 16:31), and will be present in the Kingdom, by means of the rapture of the church (1 Thes 4:16-18), and of the second coming of Christ to earth, with His saints (Rev 19:11-16). 

7. As this passage is spoken by a Jew (Jesus) to Jews (first century Israel Jews) the context is that of the Jews who are present while Jesus is speaking, and is for their personal benefit. The context of the Kingdom is that of the promised land for Israel during the Kingdom.

a. The location for saved Jews during the Kingdom is identified in Ezekiel 47:13-23.(The Ryrie Study Bible has a good map of the promised land, where saved Kingdom age Jews will reside.)

b. The land will be allocated to the tribes of Israel in Ezekiel (48:1-1-29.) 

c. The promise of the land for Jews during the Kingdom is made by Christ in Matthew 19:28, and is for Jews, only, where saved Jews, only, will rule over other saved Jews. 

d. Saved  Gentiles will be spread out in other areas of the earth in the Kingdom (1 Corinthians 6:2,3) as they rule and reign with Christ (Revelation 20:4-6). 

e. Those who will be ruling (c and d above) will be in resurrection bodies. Those whom will be subject to the rule of those in resurrection bodies will be in non-resurrection bodies.

f. Messiah (Jesus) will teach and rule from Jerusalem (Isaiah 2:1-4). 

.

 

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. 

A. This series of articles focuses on a study of the Gospel Of Matthew, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word. 

B. The contents in this article, and those that follow, rely heavily on the writings of such theological scholars as those of the following faculty members of Dallas Theological Seminary (DTS), which was founded in 1924. DTS is well known for its curriculum on Eschatology (Study of last things).

1. Lewis Sperry Chafer, D.Div., Litt. D (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was a musician, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord,  Th. B., Th. M., Th. D., D. Div., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

3. Charles C. Ryrie, Th. M. Th. D., Ph. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr.  Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received  a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll. 

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted. 

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Introduction

As Jesus was offering the Kingdom to First Century Jews, he was also making a statement, loud and clear: “if you want to be kingdom people, act like kingdom people!”

III. Discussion. 

A. Giving Alms (6:1-4).

In the opening four verses, Jesus called attention to the ostentatious almsgiving which often characterized Jewry. Alms should be given secretly, but God would reward openly. The reference in verse 1 to “your Father which is in heaven” (cf. also 6:4) is one of seventeen references to God as “Father “in the Sermon on the Mount; this “must surely have sounded strange to Jewish ears,” as they had been accustomed to thinking of God “as The Great and Dreadful.”

B. Instructions Concerning Prayer (6:5-8).

1. In like manner, instead of praying publicly in the synagogue and on the corners of the street, as was customary for the Pharisees, they were exhorted to pray in secret, trusting God to answer their prayers openly. Likewise, their prayers were not to be repetitious, as if repetition gained merit, but instead they were to pray simply.

2. As an illustration, in verse 9, Jesus gave them a sample prayer often called the Lord’s Prayer. It is more properly, however, the disciples’ prayer, that is, a prayer for beginners. But, “Jesus Himself could not pray it, for it includes a request for forgiveness of sins, and He was ever the Sinless One.” There is no indication that this prayer ever was repeated from memory in the early church or considered a part of its ritual.  According to Jesus, prayers should be addressed to God as the Father who is in heaven, thereby recognizing the disciples’ relationship to God as His children. Worship of God is the essence of prayer, and the first petition is that God’s name be hallowed or revered. In keeping with the context, the next petition is “Thy kingdom come,” certainly including the future millennial kingdom but broad enough to include the present day of Jewish life.. This is followed by that which would be in keeping with the kingdom, that is, that God’s will should be done in earth as it is in heaven. The first three petitions are all pointed commandments to be fulfilled in full.

3. In verse 11, the petitions are changed to the first person, relating to human need. Included in the prayer was the petition for daily bread, representing all necessary temporal needs. Second, forgiveness is sought, assuming that the petitioner also forgives, although the reverse order is observed in the epistles; that is, we should forgive because we are already forgiven. In verse 12, the family relationship, the other aspect is also true. The Christian already forgiven judicially should not expect restoration in the family relationship unless he, himself, is forgiving. It is important to know that once we have been born again (John 3:3; we can not be “unborn.” John 10:27-30 gives us such assurance of eternal security in Christ (no one can snatch us out of the hand of Jesus, not even ourselves). 

4. Verse 12 does not deal with salvation, but the relationship of a child to his father. This is followed by the petition not to be led into temptation, that is, into unnecessary enticement into sin, but rather to be delivered both, from evil temptation and succumbing to it. 

5. In the verses which follow, further exhortation to the Jews is given concerning the necessity of forgiveness in human relationships if we expect God the Father to forgive.  Again, this must not be interpreted as relating to the issue of personal salvation but rather to proper fellowship between the child and his father. Contriteness, however, should not be a matter of outward appearance which Jesus attributed to hypocrites, or those who are merely acting sad and who disfigure their outer appearance to indicate that they are fasting. Rather, Jesus exhorted the Jews, that if they want to fast, they should hide this from men by anointing their head and washing their face and doing their fasting in secret that God may reward them openly. The life of faith depends upon God and not men for recompense. Fasting today is neither commanded nor forbidden, and is beneficial only if practiced under the guidance of the Holy Spirit.

 C.  Treasures In Heaven (6:19:24).

1. Important in Jewish thinking was material wealth. In His public ministry, Jesus repeatedly rebuked them for the prominence they gave to material wealth. A true subject of the kingdom, Jesus said, would lay up his treasures in heaven, where they would be impervious to the moth which would eat his beautiful silk fabrics, the rust that would corrupt his jewelry, and would be beyond the grasping fingers of thieves. The principle involved was that their heart would be where their treasure was. If their eyes were in an evil way coveting money and wealth, their whole body would be full of darkness, but if penetrated by the revealing light of eternal values, their whole body would be full of light.

2. In reference to the word “heaven,” Jews knew that God was in Heaven, but they had no understanding of their going to heaven. First century Jews were waiting for a kingdom that would be literal, and earthly. Consider the prophecy of the kingdom that God promised to King David, as is written in 2 Samuel 7:8-16, with the following literal and physical components of the kingdom. 

a. David would have a son who would have a son who would succeed Him, and establish His kingdom (vs 12)

b. That son, (Solomon), rather than David, would build the Temple (vs 13a).

c. The throne of Solomon’s kingdom would be established forever (vs 14-15).

d. Though David’s sins justified chastening, God’s loving kindness (steadfast love) would be forever (vs 14-15).

e. David’s house, kingdom, and throne would be established forever (vs 16). 

3. The covenant (Davidic Covenant) did not guarantee uninterrupted rule by David’s family (and, in fact, the Babylonian Exile (609-539 B.C.), interrupted it), but it did promise that the right to rule would always remain with David’s dynasty. Jesus is the ultimate fulfillment of these promises (Luke 1:31-33) and, although at this present time (in our life) He is not ruling from the throne of David (Heb 12:2); at His second coming He will assume the throne (Amoa 9:11, Acra 15:16).

4. The contrast between the darkness of covetousness, and the light of faith and treasure in heaven, carries over to the concept of two masters. Necessarily a choice must be made, and they must either regard a master with love and obedience or with hate and disobedience. So, similarly, a choice must be made between God and mammon, or money. As “Men can not serve (i.e. ‘be slaves of’) God and money at once, for single ownership and full-time service are of the essence of slavery.” Jesus is encouraging these  first century Jews to live for God, and not for material gain, and in committing their treasures to God, they would put their trust in the God of heaven. 

D. Cure for Anxiety (6:25-34).

1. The place of material gain in life carries over into the problem of anxious care. Because these Jews could trust God, for time as well as eternity, they were not to spend their time worrying about their provision of food and drink and raiment for the body. Like the fowl of the air, they were to trust divine provision; and like the lilies of the field, God would care for them. The argument was advanced that if God can care for the grass of the field, existing only for a day and then used for fuel for the oven, how much more will He clothe and care for those who are the objects of His great salvation? Although concern for earthly things characterized the unbelieving Gentile world, Christ reminded these Jews them that their Father knows their needs and that they should seek first His kingdom and His righteousness, and that God would add the necessary temporal things to them. The chapter concludes, accordingly, on the note that these Jews should not have anxious care about tomorrow but rather concern themselves with serving God today.

2. Jesus told these first century Jews to pray for the kingdom to come. That prayer related to the immediate coming of the kingdom, based on the acceptance of these Jews to accept Jesus as “God’s chosen King.” (Deu 17:15), “you shall surely set a king over you whom the LORD your God chooses.” 

a. Unsaved Jews are presently living in a state of unbelief. In the Tribulation, unsaved Jews will not call on  Jesus until they are being decimated (Mt 24:21-22) by the forces of Satan and the Anti-Christ at the end of the Tribulation. Then, the living Jews, whom had been living in a relationship of unbelief in Jesus, will call on Him in faith to save them (Zech 12:10).  This calling on Jesus will result in His second coming (Mt 24:29-30), and “all Israel will be saved”   (those whom call on Jesus) (Romans 10:13, 11:26). 

b. Romans 10:9-13 is a prophecy of Joel 2:32, that relates to the Jews in the Tribulation, when the living Jews will call upon the Lord in faith (Zech 12:10). 

c. Romans  9:1-29 tells of Israel’s past election….Deu 14:2.

d. Romans 9:30-10:21 tells of Israel’s present rejection.

e. Romans 11:1-36 tells of Israel’s future salvation.

E. In the age of the Church we don’t tell someone to “repent for the Kingdom of  Heaven is at hand (Mt 3:2) (that is ,the kingdom that is under heaven’s authority).  Rather, we say, “Believe on the Lord Jesus Christ, and you will be saved (Acts 16:31). Those whom are saved during the church age will be taken to Heaven by Jesus when He catches up the church (1 Thes 4:16-18), and “we will be with Him forever.” We will be taken to heaven (John 14:2-3). When the Tribulation ends (when Jews call on Jesus to save them, Zech 12:10), we will return to earth with Jesus (Rev 19:11-21). Then, we will rule and reign with Jesus over the Kingdom on earth for 1,000 years (Rev 20:4-6). 

A Scripture Path To Eternity

I. Introduction. 

A. In this, and following articles, there will be discussions on Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not  decreed in Scripture.  These articles focus on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word. 

B. The contents in this article, and those that follow, rely heavily on the writings of such theological scholars as those of the following faculty members of Dallas Theological Seminary (DTS), which was founded in 1924. DTS is well known for its curriculum on Eschatology (Study of last things).

1. Lewis Sperry Chafer, D.Div., Litt. D (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was a musician, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord,  B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

3. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr.  Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received  a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

5. DTS Notable Graduates: Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The Davidic Covenant – Summary

A. The Davidic Covenant is a pivotal element in biblical theology, representing God’s promises to King David and his descendants. This covenant is foundational for understanding the messianic expectations and the unfolding of God’s redemptive plan throughout Scripture.

B. The Davidic Covenant is primarily found in 2 Samuel 7:8-16 and 1 Chronicles 17:11-14 . In 2 Samuel 7:12-13 , God declares to David through the prophet Nathan, “When your days are fulfilled and you rest with your fathers, I will raise up your offspring after you, who will come from your own body, and I will establish his kingdom. He will build a house for My Name, and I will establish the throne of his kingdom forever.”

C. Key Elements Of The Davidic Covenant.

1. The Dynastic Promise.God promises David that his lineage will endure forever. This is not merely a promise of a long-lasting dynasty but an eternal one, indicating a perpetual kingdom through David’s descendants.

2. The Temple. The covenant includes the promise that David’s son will build a house for God’s Name. This was fulfilled in Solomon, who constructed the First Temple in Jerusalem, as recorded in 1 Kings 6.There will also be a literal Temple that will be constructed during the prophetic Kingdom of God (Ezekiel 40:5).

3. The Eternal Throne. The promise of an eternal throne is central to the Davidic Covenant. This aspect is seen as having both immediate and future implications, with Solomon’s reign being a partial fulfillment and the ultimate fulfillment found in the Messiah.

4. The Father-Son Relationship. God establishes a unique relationship with David’s descendants, saying, “I will be his Father, and he will be My son” (2 Samuel 7:14) . This language signifies a special divine favor and guidance.

D. Messianic Fulfillment. The Davidic Covenant is seen as a precursor to the coming of the Messiah, who would be a descendant of David. The New Testament writers affirm this connection, identifying Jesus Christ as the fulfillment of the covenant. In Luke 1:32-33 , the angel Gabriel announces to Mary, “He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, and He will reign over the house of Jacob forever. His kingdom will never end!”

E. Theological Significance. The Davidic Covenant underscores God’s sovereignty and faithfulness. It highlights the theme of divine election and grace, as David was chosen not for his merit but by God’s sovereign will. The covenant also emphasizes the continuity of God’s redemptive plan, linking the Old Testament promises to their New Testament fulfillment in Christ.

F. Covenant And Kingdom. The concept of the kingdom is central to the Davidic Covenant. It points to a future hope where God’s rule is established through the Messiah. This kingdom is characterized by justice, righteousness, and peace, as prophesied in Isaiah 9:6-7: “For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore.”

G. Covenant Renewal And Hope. 

1. Throughout Israel’s history, the Davidic Covenant provided hope during times of turmoil and exile. The prophets often reminded the people of God’s promises to David, assuring them of a future restoration and the coming of a righteous king. Jeremiah 23:5-6 speaks of this hope: “The days are coming, declares the LORD, when I will raise up for David a righteous Branch, a King who will reign wisely and do what is just and right in the land.”

2. The Davidic Covenant remains a cornerstone of biblical theology, pointing to the ultimate fulfillment of God’s promises in Jesus Christ, the eternal King from the line of David.

III. What the Kingdom is, and what the Kingdom is not.

A. The Kingdom (aka Davidic Kingdom, KIngdom of God, Messianic Kingdom, Millennial Kingdom, Kingdom of Heaven, all through the power and authority of God, who is in Heaven; “our Father in heaven”..Matt 6:9) will be literal, earthly, physical, and humanly inhabited, with all of the things that we see in the world today. 2 Samuel 7:8-16 describes the things of which the Kingdom will consist:

1. David will have a son (Solomon) who will succeed him and establish his kingdom (vs 12).

2. David’s house, kingdom, and throne will be established forever (vs 16 ).

3. The Davidic Covenant did not guarantee an uninterrupted rule by David’s family (and, in fact, the Babylonian Exile interrupted it), but it did promise that the right to rule will always remain, with David’s dynasty. Jesus Christ is the ultimate fulfillment of these promises (Luke 1:31-33) and, although at this present time He (Jesus) is not ruling from the throne of David (Heb 12:2). At the second coming of Christ (Matt 24:29-31), He will assume this throne (Matt 19:28; Acts 15:15-17), will rule with a rod of iron (Rev 19:15), will bind Satan for 1,000 years (Rev 20:2), and Christ will rule and reign on earth for 1,000 years (Rev 20:6). 

4. The kingdom will not dwell within anyone. Consider all of the previously mentioned physical things that would have to “fit inside” of people. People will enter into the  Kingdom; but the kingdom will not enter people.

B. The indwelling of the Holy Spirit is spiritual and is described by Jesus on the night before his crucifixion.

1. John 14:16-17. 16. I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.

2.  John 14:20. In that day you will know that I am in My Father, and you in Me, and I in you.

3. John 14:26. But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.

4. The Holy Spirit, which is God’s Spirit, will dwell within people. The kingdom, which is all natural, physical, earthly, and on which Christ will stand and people will walk, etc., in no way can fit into anyone

. 

Unless a person is born again, from above, he cannot see the Kingdom of God.” (John 3:3).

I. Jeremiah 30 – 33. This section of Jeremiah begins a time of prophecy about the Jews that is not necessarily in chronological order. In these verses, Jeremiah looks beyond the imminent judgment to A& B below.

A. The return of some from Babylonian captivity.

B. The restoration of all Jews in the future “Day of the Lord,” when the new covenant will be experienced by all of Israel. 

II. Article References (Deceased Theological Scholars).

A. Nineteenth Century Dispensational Theological Scholar References.

John Nelson Darby (1800-1882). Sir Robert Anderson (1841-1918). William Eugene Blackstone (1841-1935). Cyrus Ingerson Scofield (1843-1921). Lewis Sperry Chafer (1871-1952). Henry Allen Ironside (1876-1951).

B. Post 1900 Deceased Dispensational Theological Scholar References.

Merrill Unger, Ph. D. (1909-1980). J. Vernon McGee, Th. D. (1904-1988). Edmond Hiebert, Th. D. (1928-1995). Charles Feinberg, Ph. D. (1909-1995). Irving Jensen, Th. D. (1920-1996). Art Farstad, Th.D. (1935-1998.) John Walvoord, Th. D. (1910-2002) .Paul Feinberg, Th. D. (1938-2004). Dave Hunt, Theologian (1926-2013). Frank Myers, D. Div. (1930-2013).J. Dwight Pentecost, Th. D. (1915-2014). Charles Ryrie, Ph. D. (1925-2016). Robert Thomas, Th. D. (1928-2017). Stanley Toussaint, Th. D. (1928-2017). Robert Lightner, Th. D. (1931-2018). Harold Hoehner, Ph. D. (1935-2009). Thomas McCall, Th. D. (1936-2021). Jimmy DeYoung Ph.D. (1940-2021). Edward Hindson, Ph. D. (1944-2022). Additional references can be seen in my Page, About My References.

III. Article Considerations.

A. One of the most difficult and most important factors of writing an article is related to sources of information. A writer must ensure that such sources have a high degree of knowledge on the subjects that are being written, and also must have a high degree of respect from other writers. A second factor that must be considered relates to how to lawfully use material of other writers. In this web site, copyright statutes are not violated. Also, “public domain,” is to be considered.  https://en.wikipedia.org/wiki/Public_domain

B. In this article, I have chosen theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. Deceased theologians are shown at the heading of this article. A total list of my references is shown in my Page, About My References. Other theological scholars will be added, as they become known to me. 

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.

IV. Jews’ Hope Of Restoration (Jeremiah 30). Intro. vs 1-4,  “The word which came to Jeremiah from the LORD, saying, “Thus says the LORD, the God of Israel, ‘Write all the words which I have spoken to you in a book. ‘For behold, days are coming,’ declares the LORD, ‘when I will restore the fortunes of My people Israel and Judah.’ The LORD says, ‘I will also bring them back to the land that I gave to their forefathers and they shall possess it.’”  Now these are the words which the LORD spoke concerning Israel and concerning Judah:” (Notice that G-d is speaking to the prophet, Jeremiah, about the Jews, and not about any other nation or ethnic group; therefore it should be understood that Jeremiah spoke the Word of G-d in completeness and accuracy. The same completeness and accuracy also relates to all of the prophets of G-d, otherwise a false prophet is described).

A. Although he has been prophesying the captivity of Judah, Jeremiah knows also that after seventy years the people will return to their homeland. A theme of hope and encouragement runs through the next few chapters (30-33). 

B. The suffering of God’s people will almost be more than they can bear, but God assures them that it will not last indefinitely (4-7). He will release them from bondage and give them independence and peace under the rule of the Davidic dynasty again (8-9). Nations who have oppressed Judah will be destroyed, but God will not destroy Judah. He will discipline Judah because of its sins, but when the people repent he will re-establish them as a nation (10-11). 

C. Nothing can save Judah from either the present distress or the greater distress to follow. The nation is like a person who has an incurable disease (12-13). As an immoral woman tries to win the favor of lovers, so Judah has tried to gain the help of other nations. But those she thought were allies will prove useless to her (14-15). The covenant G-d, Yahweh, is the only one who can restore his people. By his own power he will destroy Judah’s oppressors and heal her incurable disease (16-17). 

D. Jerusalem will be rebuilt and its former power and prosperity will be restored. The population will increase to compensate for those slaughtered in the Babylonian destruction, and the streets of the city will be full of rejoicing again (18-20). The people will have their own kings to rule over them and they will worship God sincerely, as befitting those who belong to God (21-22). But before these glorious days come, God must punish the nation Judah for its wickedness (23-24).

V. Key Verses.

A. 30:7. “The Time Of Jacob’s Distress.” The coming days of tribulation upon all Israel (Jacob).

B. 30:8. “That Day.” The Day of the Lord, which will also see the restoration of Israel under Messiah, “the Son of David.” 

C. The Day of the Lord involves G-d’s special intervention in the affairs of human history. Three key facts of the “Day Of The Lord” are distinguishable.

1. The historical, that is G-d’s intervention in the affairs of Israel (Zeph 1:14-18; Joel 1:15) and heathen nations (Isa 13:6; Jer 46:10; Ezek 30:3). 

2. Those events that are designed to illustrate an historical incident that represents a partial fulfillment of the eschatological “Day Of The Lord” (Joel 2:1-11; Isa 13:6-13).

3. The eschatological, which is the eschatological “day,” which includes the time of the Great Tribulation (the last half of Daniel’s 70th week of prophecy) (Isa 2:12-19; 4:1), the second coming of Messiah (Joel 2:30-32), and the Millennial Kingdom Age (Isa 4:2; 12; 19:23-25; Jer 30:7-9), and His Millennial reign over the earthly Davidic kingdom (2 Sam 7:8-16).

D. 30:17-22. God’s future blessings on Israel will include “health” (i.e., physical and spiritual blessing, v. 17); (restoration of the people and Jerusalem, v 18); (reestablishment in the one person of King Messiah, v 21); (fellowship with God, v 22). 

VI. Closing Comments. 

A. The contents in this article rely heavily on my study of the commentaries and articles that relate to Matthew’s Gospel, and/or the End Times, that have been created by the following highly respected theological scholars:

Louis A. Barbieri. John Nelson Darby.  Charles Dyer. Jimmy E. DeYoung. Kenneth O. Gangel. John D. Grassmick. Edward H. Hindson. Mark L. Hitchcock. David L. Hocking. Dave Hunt. S. Lewis Johnson. David K. Lowe. Leighton Paige Patterson. John Dwight Pentecost. John B. Phillips. Charles L. Quarles. Ronald T. Rhodes. Michael A. Rydelnik. Charles C. Ryrie. C.I. Scofield. Robert L. Thomas. Merrill F. Unger. John W. Walvoord. Harold L. Willmington. Andrew M. Woods.  Kenneth D. Zuber.  

B. In the article the italics are mine.

I. The Judgment On The Gentiles -The Judgments Associated With The Second Coming Of Christ – Thy Kingdom Come

II. Details.

 A. The time of the judgment. In the chronology of Matthew 24 and 25 the judgment of the Gentiles (Matt. 25:31-46) is seen to follow the judgment upon Israel. This judgment takes place following the second coming of Christ (second advent) to the earth. Joel says:

“For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land” [Joel 3:1-2].

The land of Israel has never been called Palestine by God.

“For this is the covenant that I will make with the house of Israel.” ([Hebrews 8:10, 64 A.D.)

The prophet (Joel) reveals that this judgment on the Gentiles will take place at the same time that the Lord restores the nation Israel to “their” land, which is at the second advent. Therefore this judgment must fall at the time of the second coming of Christ after the regathering and judgment on Israel. It must precede the institution of the millennial (thousand year) Kingdom Age, for those accepted in this judgment are taken into that kingdom (Matt. 25:34). 

B. The place of the judgment. Inasmuch as this judgment follows the second coming of Christ, it must be an event that takes place on the earth. It can not be said to take place in the eternal state. There is no statement that any of these nations arose from the dead, so there is none that any part of them descended from heaven to be judged; the language, provided no previous theory is made to influence it, simply describing nations here on the earth, in some way, gathered together at the Second Advent.

Joel 3:2 states that this judgment will take place in the “valley of Jehoshaphat.” This location is not easy to determine. Some hold that it is synonymous with the “valley of Berachah” (2 Chron. 20:26), where Jehoshaphat defeated the Moabites and Ammonites, which victory gave the place a new name. It is certain that our author did not have in mind the valley of Berakhah which was connected with Jehoshaphat’s victory over the Moabites, Ammonites, and Meunites, 2 Chr. 20:20-28. Not only its name, but also the distance is against it.

That there was a valley near Jerusalem named after King Jehoshaphat in ancient times is unknown. Others hold that it is the valley of Kidron which is outside of Jerusalem. However, It is well known that there is a deep ravine now bearing this name just outside Jerusalem, separating the holy city from the mount of Olives. But it is likely that the name was given it only in view of this prophecy, not that it was so called when Joel spoke, nor yet for centuries afterward, as we have to come down to the fourth century of the Christian era before it was thus designated. Perhaps the solution as to the place involved is given in Zechariah 14:4 where we are told that:

“at the Lord’s return to the mount of Olives a great valley shall be opened. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south” [Zech. 14:4].

A valley which is not in existence today shall come into being at the time of the second advent. Since the name Jehoshaphat means “The LORD judges,” it may be that the newly opened valley outside Jerusalem will bear that name because of the momentous event to transpire there.

C. The subjects of the judgment. It is to be observed that those brought into this judgment are living individuals, not the dead that have been resurrected and brought to judgment. The question before us is this: Does the “all nations” include “the dead,” or only living nations? In deciding this point we have the following:

(1) Nothing is said of “the dead.” To say that they are denoted is inferred from the fact that this passage is made, “wrongfully,” to synchronize with Rev. 20:11-15.

(2) The word translated “nations” is never, according to the uniform testimony of critics and scholars, used to designate “the dead,” unless this be a solitary exception.

(3) The word is employed to denote living, existing nations, and almost exclusively “Gentile” nations.

(4) The Spirit gives us abundant testimony that precisely such a gathering of living nations shall take place just before the Millennial Kingdom age commences, and that there shall be both an Advent and judging.

(5) National judgments are only poured out upon living, existing nations, and not upon the dead who are devoid of any organization belonging to the idea of nation or state.

(6) As there is no statement that any of these nations arose from the dead, so there is none that any part of them descended from heaven to be judged. According to Strong’s Concordance the word nation (ethnos) is translated as “people” twice, “heathen” five times, “nation” sixty-four times, and “Gentiles” ninety-three times. This then must be seen to be a judgment on “living Gentiles” at the second advent of Christ.

D. The basis of the judgment. The basis on which judgment is meted out at this judgment is the treatment received by a group called “my brethren.”

“And the King (Jesus) shall answer and say unto them, Verily I say unto you, Inasmuch as you have done it unto one of the least of these my brethren (Jews), you have done it unto me. Then shall He answer them, saying, Verily I say unto you, Inasmuch as you did it not to one of the least of these, you did it not to me” [Matt. 25:40, 45].

It is to be observed from Joel 3:2 that Israel is the very center of the whole judgment program:

“I will also gather all nations…and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land.” [Joel 3:2).

The prophecy of Isaiah would seem to narrow this reference to Israel down to the believing witnesses, mentioning the ministry of a specific group, for he writes:

“And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, says the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord” [Isa. 66:19-20].

According to the Book of Revelation God will seal a believing remnant, the 144,000, at the beginning of the tribulation period. They will be a witnessing remnant for that entire period and the fruit of their ministry are described in Revelation 7:9-17, where a great multitude is seen to have been redeemed. The “brethren” are evidently these same believing witnesses of the tribulation period (Jews). This judgment must be a judgment to determine the spiritual condition of those being judged. It is to determine whether the one judged is saved or unsaved. A casual glance at the passage seems to show that this is a judgment based on works, with the outcome depending on the works of the one judged. A closer observation will not support this conclusion.

(1) First of all, it is the accepted principle in Scripture that a man is never saved by works, for nowhere is salvation offered on a works basis. In Matthew 25:46 it says, “And these shall go away into everlasting punishment, but the righteous into life eternal.” So, we see that the eternal destiny of the people appearing before the judgment was being decided. It could not be a judgment of works, for eternal destiny is never decided on that basis, but on the basis of the acceptance or rejection of Christ’s work for us.

(2) Further, those that had fed, given to drink, clothed, and visited the “brethren” were called righteous. If this is a judgment of works, they must have been constituted as righteous on the basis of what they had done. Such would be contrary to the teaching of Scripture.

During the period of the ministry of the brethren:

“this gospel of the kingdom shall be preached in all the world for a witness unto all nations” (Matt. 24:14). (The Gospel of the death, burial and resurrection of Christ is described by the Apostle Paul in 1 Cor 15:1-8).

It has been demonstrated, previously, that this gospel of the kingdom entails the preaching of the death of Christ and the blood of Christ as the way of salvation. Such a gospel these brethren were proclaiming. The Gentiles at this judgment were received or rejected on the basis of their reception or rejection of the gospel that was preached by the brethren. Those who accepted their gospel accepted the messenger and those who rejected their gospel rejected the messenger. The Lord had said,

“Except you be converted, and become as little children, you shall not enter into the kingdom of heaven”. (Matt. 18:3).

“This gospel of the kingdom” required personal faith and the new birth. Such faith and new birth were best evidenced by the works which they produced. The Savior, therefore, in accord with the general analogy of the Scripture on the subject, declares that when He comes with His saints in glory to set up His kingdom, out of the nations, those who exhibited a living faith by active deeds of sympathy and assistance shall, with those that preceded them, inherit (i.e. be kings in) a Kingdom.

Some of the nations will receive their testimony. They believe the Gospel of the Kingdom, this last great witness. They manifest the genuineness of their faith by works. The preachers who are going about are prosecuted and hated by others, suffering, hungry, and some cast into prison. These nations who believe their testimony show their faith by giving them food to eat, clothing them, visiting them in prison, and by showing love to them. The case of Rahab may be looked at as a typical foreshadowing; she believed! It was at a time when the judgment was gathering over Jericho (the type of the world).

“By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”

And again it is written of her, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”

She had faith and manifested it by works. And so these nations believe the messengers and treat them in kindness. So, grace covers them because they believed. So, it is concluded that these Gentiles are judged on the basis of their works to determine whether they are saved or lost as they have received or rejected the preaching of the gospel by the remnant during the tribulation period.

A question related to this whole consideration is whether the nations are here being judged on a national basis or on an individual basis. There is a wide divergence of opinion on this question. However, several considerations seem to support the view that those being judged here are judged, not in their national units, but rather as individuals.

(1) The nations will be judged on the basis of a reception or rejection of the message of the gospel of the kingdom. Any message given is given expecting a personal response. Since this message required faith and a resultant new birth, those being judged as to their response to the message must be judged on a personal basis as to their individual response. Revelation 7:9-17 reveals that a great multitude have come out of the tribulation who “washed their robes, and made them white in the blood of the Lamb.” They could be saved only as individuals.

(2) If this judgment is on a national basis whole nations must be permitted to enter the millennium. Thus, since no nation is made up of all saved people, unsaved would enter the millennium. Scripture teaches that no unsaved person will enter the millennium (John 3:3; Matt. 18:3; Jer. 31:33-34; Ezek. 20: 37-38; Zech. 13:9; Matt. 25:30, 46). So, this must be an individual judgment to determine the fact of salvation.

(3) If this is a national judgment, it must be on a works basis, since nations can not believe. This would introduce into the Scripture a new method of salvation on the basis of works. Since it can not be shown anywhere in Scripture that a person is given eternal life on a works basis, this must be an individual judgment.

(4) All the other judgments in God’s judgment program are individual judgments. No other part of this program is ever interpreted other than individually and so this interpretation would be in harmony with the whole program.

(5) Other parallel references to the judgment at the end of the age in connection with the second advent seem to be individual judgments:

“Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn” [Matt. 13:30].

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

“Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world [age]: the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth” [Matt. 13:47-50].

“Behold, the Lord comes with ten thousand of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him” [Jude 14-15].

In each of these instances, which depict this same process of judgment in separating the unsaved from the saved prior to the millennium, it is an individual judgment. None interpret these passages nationally. It must be concluded that Matthew 25 similarly depicts this same individual judgment. It might be questioned whether the term the nations could properly be used of individuals. The word is used in relation to individuals in Matthew 6:31-32; 12:21; 20:19; 28:19; Acts 11:18; 15:3; 26:20. Therefore, since it is used of individuals in other passages, it may also do so in Matthew 25:31. 

E. The result of the judgment. There will be a twofold result of the judgment on the living Gentiles.

(1) To those who have been appointed to the King’s right hand the invitation is extended,

“Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34).

(2) To those consigned to the King’s left the judgment is pronounced,

“Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels” (Matt. 25:41).

The one group is taken into the kingdom to become subjects of the King, while the other group is excluded from the kingdom and consigned to the lake of fire (Rev 20:1-15). This group of Gentiles taken into the kingdom fulfills the prophecies (Dan. 7:14; Isa. 55:5; Micah 4:2) that state that a great group of Gentiles will be brought under the King’s reign, even though this is Israel’s kingdom.