The Grammatical-Historical Literal Methodology
It has been common since the time of the Protestant Reformers to speak of the grammatical-historical reading of the biblical texts. One who takes the words, phrases, syntax, and contexts of biblical texts seriously, evaluates them from a “grammatical” point of view. At the same time they also take the historical settings and timings of the texts under consideration—hence, the “historical” methodology comes into play.
All conservative students of the Bible use the grammatical-historical “literal” approach to Scriptures. And all have one practice in common: Each millennial group or viewpoint, while it interprets much of the Bible in a literal manner, also interpret parts of the Bible in a spiritual or figurative manner. Now there would be nothing unusual about this, except for one thing: Premillennialists (especially dispensational premillennialists) freely use this figurative method while at the same time maligning other groups for doing the very same things that they themselves do!
Just how "objective" are such premillennial brethren in their interpretation of Scripture? In order to illustrate this, let me first quote a passage of Scripture, and then we will see just how objectively, or “literally,” they follow their own “literal” hermeneutic that they so tenaciously claim to live by. Revelation 4:1 says, “After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, ‘Come up here, and I will show you what must take place after this.’”
Now what does this verse say? It says of John that he was to be taken up higher and that he was to be shown things which must happen after the things just spoken. Isn’t this what the text is “literally” saying? The dispensationalist will say, “Not so fast.” They say, basing much of their entire doctrine on this one verse, that the voice is actually saying to the church, and not to John, that the church is to “come up here” (or “hither” KJV) and that they will be shown things to come. So when is this to be fulfilled? The Amillennialist would say that it already happened when John nearly 2,000 years ago was taken up by God to see things about Christ and His Church. But the dispensationalists will say, “not so.” They say that this event will not be fulfilled until the Church is raptured just prior to a future seven year tribulation.
What has been outlined above is a dispensationalist’s interpretation of a verse of Scripture. This is not the interpretation of the Amillennialist, nor that of the Postmillennialist (who are both in pretty much agreement), and who, according to dispensationalist’s, are “hopelessly subjective” (as John Walvoord put it), and who use the figurative method whenever they find it necessary “to change the literal meaning of Scripture to conform to his ideas.”[1] Our ideas? We will just see whose “ideas” are really “his own” ideas! Yes, Walvoord and other dispensationalists are very critical of the Amillennialists for what Walvoord calls “strained exegesis” (ibid). But whose exegesis is really "strained" here?
Since all conservative theologians use essentially the same method of interpreting Scripture from a grammatical-historical literal viewpoint, how is it then that they end up with such divergent views on so many fronts? The problem is due to an inconsistency in interpretation. To be more specific, our differences come to a head based upon one major problem or issue. That problem is a hyper-literal interpretation of certain passages of Scripture in order to justify preconceived and unscriptural presuppositions. Although no human is free from such an error, an overuse of this practice has brought about the earthly, materialistic millennium of premillennialists and dispensational premillennialists alike.
A. C. Gaebelein is another prominent spokesperson for dispensational premillennialists. In dealing with Dan. 12:2, he has this to say:
The physical resurrection is not taught in the second verse of this chapter, if it were the passage would be in clash with the revelation concerning the resurrection in the New Testament. There is no general resurrection….We repeat the passage has nothing to do with physical resurrection. Physical resurrection is however used as a figure of the national revival of Israel in that day. They have been sleeping nationally in the dust of the earth, buried among the Gentiles. But at that time their will take place a national restoration, a bringing together of the house of Judah and the house of Israel (The Prophet Daniel, p. 200).Wow! It is hard to believe that the above statement came from the pen of one of the dispensational giants who insist on a literal interpretation of other passages in Scripture which contain these very same words. It has been the historical view of the church from apostolic times that Dan. 12:2 has always referred to a literal, physical resurrection. The Postmillennialist's and Amillennialist's believe this to be so, I believe this to be so, while Gaebelein, a dispensationalist, does not. This doesn’t tie in very well with their so-called claim to “rediscovered truth.” Here Gaebelein makes a new and arbitrary statement and rule for himself, deviating from his own literal hermeneutical rule. Since it somehow doesn’t go well with his theological presuppositions, he just arbitrarily changes the meaning of this verse to give it a meaning that not even the Amillennialists and Postmillennialists would dare to give it, and whom they accuse of “allegorizing” or giving “spiritual” non-literal meanings to things. I guess since the Jews are not “spiritual” Jews here, then he is somehow off the hook. But this is all double-talk and a double-standard. Does anyone really believe any of this? If we do, then the church is truly in a sad state of not knowing when, or when not to, ascertain a true rendering or interpretation of what a text in Scripture is actually saying. Now, as we can very well see here in Gaebelein’s interpretation, it really does now become something that has been left entirely up to one’s own private interpretation. Or, I should say, “imagination”! Even sounding like something that the Mormon’s angel “Maroni” would say. It is truly moronic!
Another dispensationalist from the dispensational school of Dallas Theological Seminary is Hal Lindsey. We all know him very well. And if one will recall, it was he who said the locusts with tails like scorpions in Revelation are United States Stinger helicopters. Why not just say they are literal locusts changed by God to have tails like scorpions as they believe the lions, leopards, and wolves will be physically changed by God in an earthly millennium? And what does all this say for the dispensationalist following his so-called “literal” hermeneutic? The fact of the matter is, they don’t! And neither do they always rely on the immediate context as they claim they do, such as in Jhn. 2:21, in order to arrive at an interpretation. In Hal Lindsey’s case, he isn’t even allowing Scripture to be its own interpreter and guide. Here he gives a meaning to a verse of Scripture in what is a perfect example of what is to be viewed as one’s own “private interpretation.” And if one really pays close attention to anything these guys write, you will catch them tripping over themselves like this all of the time, contradicting the very rules that they require Amillennialists and others to follow, binding upon men’s consciences a burden that not even they themselves are willing to entirely bear.
Hyper-literalism Revisited
Hyper-literalism is the sense given to certain passages from the Old Testament by the Pharisees of Jesus’ day, and also by those among us today. It was this method of interpretation that, humanly speaking, kept them from “recognizing” Christ as the only hope of Israel. “Hyper-literalism” kept them from “seeing” that the unfulfilled promises of the Old Testament were to be fulfilled in and through Christ and His Church. And sadly, Judaism is still with us today, but now in modern garb and in sheep’s clothing preaching from our very own church pulpits.
The non-believing Jews expected their Messiah to appear and to set up a physical kingdom. And this belief was based upon the same Scriptures for which Christ showed them that they had erred in teaching as truth as nothing more than the doctrines, commandments and traditions of men. Having “eyes” they did not see, and having “ears” they did not hear. Their hyper-literal interpretations of the Scriptures blinded them to the truths of what was to be understood as the genuine kingdom of heaven and of God. It kept them from “recognizing” their only true Savior and King of kings. Their long-expected Messiah had come. He established His kingdom, or rather, manifested a new phase of the on-going eternal kingdom of God for which the former was all but a type and shadow of that which was to be heavenly and spiritual—and even more real than that which is natural. And of such a kingdom as this we are told in the Bible: “their will be no end.”
In addition, the Jews also expected a warrior-type Messiah who would inflict vengeance on their enemies, little knowing that they would be the enemies that Christ would inflict vengeance upon in 70 A.D. via the Roman armies that destroyed the temple for all time. It was finished. That covenant is of an era of days gone by. At the “last” God would send His Son (Mat. 21:37), and because of their rejection of Him, He would “bring those wretches to a wretched end” (v. 41). There are no more visitations. And there will be no more second chances in a future seven-year tribulation or millennium. The Church is the only sign and symbol that any Jew from now on will ever see: “Here am I, and the children the Lord has given Me. We are signs and symbols in Israel from the Lord Almighty, who dwells on Mount Zion” (Isa. 8:18). To the Jews dismay, Jesus did not come into Jerusalem on a white horse but rather entered the city in a lowly manner, on the foal of a colt. And He went about as One who healed rather than one who destroyed, and who was to ultimately bring healing even to the Gentiles. He taught them to love their enemies, pay their taxes to Caesar, and do good unto all men. “Away with such a Messiah,” they claimed. “This cannot be the Messiah or kingdom of our Talmud, based upon how we read the Scriptures, or how we have heard with our own physical ears from our own very highly qualified and well-educated teachers.”
Indeed, Mr. Pharisee, whoever you might be, you are correct! Jesus is not the Messiah of your own imagination, Talmud, commentaries or teachers. But He was, and is, the “mystery” Messiah predicted in the language (oft-times in very highly-figurative language) of the Law, the Prophets and the Psalms. And while such a kingdom is a disappointment to all such hyper-literal interpreters of the Old Testament, both then and now, Christ’s kingdom that He both preached and taught is indeed the fulfillment of the kingdom predicted therein, and in which we are now living.
Up until the time John mentioned the term “1,000” years in the book of Revelation, the only source of information on a millennium, was either by hearsay or from those who purportedly heard the disciples or Jesus say something about it and misrepresenting it, or even from the Jewish traditions which were steeped in the concept of a Messiah who would come and set up an earthly kingdom at Jerusalem and reign with them for some time. This is what a lot of people like this looked for in the time of Christ. But when Jesus told them His kingdom was of a spiritual nature and not of this world, they rejected Him as their proffered Messiah and had Him crucified on a cross. They have been looking for that same earthly kingdom ever since, and Christians do the Jews no favors by holding out to them that which Christ Himself didn’t even hold out to them. Strange, is it not, that some Christians are looking for the very same things, in spite of all that Christ has said about the nature of His kingdom; or I should say, even didn’t say? Are you hearing?
One of the earliest premillennialists in recent years, and one of the most influential, was W.E. Blackstone, the author of Jesus is Coming. Blackstone writes:
Jewish writers throughout the Talmud hold that this millennium will be chiefly characterized by the deliverance of the Jews from all their enemies, recovery of Palestine and the literal reign of their Messiah in unequaled splendor… Premillennial Christians hold much in common with the Jews….the Jews had fully developed the doctrine of the Millennium as the teaching of the Old Testament scriptures long before the Book of Revelation or any portion of the New Testament was written. It was the view most frequently expressed in the Talmud that the Messianic kingdom would last for one thousand years, and this was commonly believed among the Jews. [2]Here Blackstone substantiates that this doctrine of a 1,000 year earthly reign of the Messiah was a Jewish doctrine developed in the Talmud “long before the book of Revelation or any portion of the New Testament was written.” Therefore, it is understandable that when John wrote in Revelation about a thousand year rule and reign of Christ in heaven, many Jewish believers would interpret this passage literally in light of the only teaching of a “millennium” that they knew of, that one which was defined for them in their Talmud, or their “traditions.” Like the prophecy of Elijah who was to come and misunderstood by them, so too Christ’s kingdom, rule and reign that was prophesied to come was misunderstood by them. They didn’t have a clue about anything back then, and they still don't have a clue about anything today. And we have Christians no less in the church today who are trying to "clue them in" on all of this with the same natural reasoning and understanding that the Jews had back then in Christ's day.
It is also a known fact that such Jewish idealism's which circulated among early Church members through the Jewish writings of Enoch, 4 Esdras, the Assumption of Moses, the Ascension of Isaiah, the Psalms of Solomon and Baruch, etc., first began to anticipate the coming reign of their Messiah as that which would be "everlasting," as foretold in Dan. 7:14, 27. And it wasn't until about about 100 B.C. that that belief began to include a limited temporary reign before the final end. Sound familiar? The apocryphal books bear this out, and various interpretations of the actual length of time of this "temporary reign" were established by the rabbis. Some said it would be 40, 70, 365, 400, 1,000, 6,000, or even 7,000 years. But 1,000 years seemed to finally win the day. But Justin Martyr (110-165 AD), a premillennialist, in his Dialogue With Trypho wrote: “many who belong to the pure and pious faith, and are true Christians, think otherwise” (The Ante-Nicene Fathers, vol. 1, p. 239). Here Justin says, even back then, that many thought “otherwise” with regards to understanding the things of Christ’s kingdom in a literal, natural and worldly manner as Justin himself understood it.
Bishop Gregory of Nyssa (336-395 AD), one of those who thought “otherwise,” writes: “Do we romance about three resurrections? Do we promise the gluttony of the Millennium? Do we declare that the Jewish animal-sacrifices shall be restored? Do we lower men’s hopes again to the Jerusalem below, imagining its rebuilding with stones of a more brilliant material? What charge like these can be brought against us?” (The Nicene and Post-Nicene Fathers, vol. 5, p. 544).
You will not find any such charge by me brought against Christ and His apostles, for they never taught such things. You will never, ever, find me reading such “literal” ideologies into Isaiah chapter 11 either, or in any other place for that matter which has to do with Christ’s kingdom, rule and reign which is occurring right now. God (as well as Christ) is not speaking about a future earthly kingdom in Isaiah 11 (or anywhere else for that matter) wherein natural animals are being tamed, but God has a kingdom in mind here on earth wherein men’s hearts are being tamed and their animosity (or hostility) towards one another has been removed. The old creation order as set up in the Old Testament economy was to pass away. And, behold, God was to do a new thing, making all things new! And all by a supernatural act of Christ upon men’s stony hearts. Funny thing, don’t you think, that God would tame the spirits and the natural makeup of the animal kingdom while the hearts of many men will still be left untamed and their bodies be mortal, and still be able to come against the camp of the redeemed glorified saints and Christ towards the end of this so-called literal, earthly millennial reign? What on earth would be the reason for removing all of the hostility between all of those animals, while the rest of the world still remains hostile to one another? Such thoughts are utter nonsense! And God says things in such a manner as this in order to get us thinking in a non-literal and different manner—dare say, in a spiritual manner?!
So, on the basis of all this, let us now proceed to understand what God truly means, when He said what He meant, portraying spiritual truths with “spiritual” words. Truths even more real than the natural words used to convey them. For we have truly received a kingdom unlike any natural kingdoms “that cannot be shaken” or “moved,” a kingdom that is truly to last more than a thousand years, but even “forever” (for more on this concept of “1,000,” see my Statement of Faith under “eschatology”).
Christ isn’t going to do any more than what He said He came to do and has done. He came to serve and inaugurate a kingdom not of this world, but of “another world,” and from “another place.” As the Son of David (or as the Son of man), He sat down on His throne at the right hand of God the Father, ruling not only over the earth, but over the heavens and earth. Any idea of a future physical kingdom and reign is just "simply" out of the question. And until one begins to understand this, they will always err not knowing the Scriptures or the power of God. Such a world view of Christ’s kingdom is open for some serious misrepresentations and expectations of what He came to do and what He is all about. It is a natural, carnal Jewish hope, but not the hope of Abraham or his children of faith. For all such children of faith claimed that their “citizenship is in heaven” (Php. 3:20), and look for a “heavenly country” (Heb. 11:14-16) where righteousness dwells and is our home (2Pet. 3:13). Christ said His kingdom was the “kingdom of heaven” and “of God” and not of men; and that it is “not to come with observation” but is “within”; it is “not of this world,” but “from another place.” And He never led anyone to believe for one minute that it was to be otherwise. This is the kingdom He taught, preached, and for which He was crucified for and no other.
A Reign in the Making: One of “Our” Own Making, or of “His” Making?
Isaiah 11:10 declares, “And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto Him shall the nations seek; and His resting-place shall be glorious” (ASV). The NLT reads: “In that day the heir to David’s throne will be a banner of salvation to all the world. The nations will rally to Him…”, and God’s Word Translation says, “At that time the root of Jesse will stand as a banner for the people [to gather around]. The nations will come to Him. His resting place will be glorious.”
On what “day” or “time” are we talking about here? Is it to be a future earthly golden age during an earthly millennial reign? Or is God talking about the present rule and reign of Christ? The apostle Paul under the inspiration of the Holy Spirit positively affirms for us that this day began in his day and continues to be realized now in our day, not in a future day or time period of one's own imagination and making. Quoting from this passage in Isaiah, Paul writes: “And again, Isaiah saith, There shall be the root of Jesse, and He that ariseth to rule over the Gentiles; on Him shall the Gentiles hope” (Rom. 15:12, ASV). It can’t be any more "plain" to us than this! Christ has risen to rule over the Gentiles now! And the angel in Revelation confirms this: “the Lion of the tribe of Judah, the Root of David, has triumphed…” (5:5); not will triumph, but "has" triumphed, with Jesus also affirming: “I am the Root and the Offspring of David,” not later but now (cf. Rev. 22:16).
Upon the inauguration of Christ’s kingdom, rule and reign, Rome was in control. But the Word of the Lord had said, “In the time of those kings [or “in the last days of those kings” KJV], the God of heaven will set up a kingdom that will never be destroyed” (Dan. 2:44), and “the rock that struck the statue became a huge mountain and filled the whole earth” (v. 35).
It is upon the beginning or inauguration of this kingdom that the angel Gabriel declares 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” (1:32-33). Isaiah 9:7 agrees concerning this Child (or Jesus) that His government would be from the moment of His birth, or “from that time on and forever”:
Of the increase of His government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.And Simeon declared of this King, “this Child is appointed for the fall and rising of many in Israel, and for "a sign" (Gk. semeiov; also in LXX for Isa. 11, et al) that is opposed” (Lke. 2:34, ESV). Christ is pictured here for us as the One who was to sit on His throne as the ruling Shepherd/King, separating and gathering His sheep from the goats, set as a “sign” to be “opposed” by some, but also as a “sign” or “ensign” that Isaiah 11 prophesies about from which Christ’s remnant from out of both Jews and Gentiles would gather or rally around (vv. 10, 12). Christ would be a stone of stumbling and a rock of offense that judges some, but to those who would fall on Him, He would be a sure foundation from which they would “rise.” Simeon the prophet had similarly affirmed this latter aspect or work of this “sign” by stating, “For my eyes have seen your salvation [i.e., Jesus], which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory for your people Israel” (Lke. 2:30-32). This was the “sign” that Isaiah was referring to. It was not to be a physical sign, per se, as it was for Simeon and others of that day, but something that was also to be “prepared in the sight of all people” as “a light…to the Gentiles,” similar to a light, banner, or flag that is set on a hill for all to see. And all God’s people are comprised of that mountain that is to be viewed by all, and which was earlier said to have, “filled the whole earth,” and from which Christ is proclaimed and seen. But concerning these “opposers” of His, Christ says:
A man of noble birth went to a distant country to have Himself appointed King and then to return. So He called ten of His servants and gave them ten minas. “Put this money to work,” He said, “until I come back.” But His subjects hated Him and sent a delegation after Him to say, “We don’t want this man to be our King.” He was made King, however, and returned home….But those enemies of Mine who did not want Me to be King over them—bring them here and kill them in front of Me (Lke. 19:12-15, 27).Some translations read instead of “king” in the first two occurrences, “kingdom;” whereas the third occurrence clearly refers to Christ's kingship. It makes no difference though, for the point being here is that Christ affirms that upon His first coming He was really and truly “made King,” and “received a kingdom.” And upon doing so He ascends back into heaven and from there (not later after His second coming) starts to give an account of what people have done with the “minas” or money given to them to manage. Many of the Jews, being the irresponsible stewards that they were with what God had given to them, are judged and killed. This judgment occurred in 70 AD with the destruction of the people, their temple, and the city of Jerusalem. In Mat. 22:7, another parable is used to illustrate this present kingship of Christ and His judgments that were to come after His ascension to the throne of David: “The King was enraged. He sent His army [the Romans] and destroyed those murderers and burned their city.” And for those who want to quibble over whether the “king” here is God or Christ, it makes no difference, for they are both one and the same and with the same purpose, as no one should doubt.
Peter likewise recognized Christ’s current rule and reign on David’s throne when he writes how David being a prophet,
knew that God had promised him on oath that he would place one of his descendants on his [David’s] throne. [3] Seeing what was ahead, he spoke of the resurrection of the Christ, that He was not abandoned to the grave, nor did His body see decay. God has raised this Jesus to life, and we are all witnesses of the fact. Exalted to the right hand of God, He has received from the Father the promised Holy Spirit and has poured out what you now see and hear. For David did not ascend to heaven, and yet he said, “The Lord said to my Lord: Sit at My right hand until I make Your enemies a footstool for Your feet.” Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ [Messiah] (Acts 2:30-36).Not only does Peter say here that what David understood of Christ being seated on his throne as being evidenced in Christ's resurrection and ascension seated at the right hand of the Father, but Peter also says that this particular aspect of Christ’s kingdom rule was to continue “until I make your enemies a footstool for Your feet.” Clearly, this isn't after a future earthly millennial reign, but at the end of Christ's current rule and reign. And this concept is repeated throughout the writings of Christ and the apostles in Mat. 22:43-45; 1Cor. 15:27; Eph. 1:22; and Heb. 1:13; 10:12-13. In fact, in 1Cor. 15:27, which reads, “He has put in subjection all things under His feet” (BLB), the words “has put in subjection” are all from the single Greek verb upetaxen which is an aorist active indicative, and means, as the English translation bears out above, that it is an actual reality right now after having been completed in the past by the subject of this verb, God Himself. The author of Hebrews goes on to say how we do not presently “see” everything in subjection to Jesus, but that we do [presently] see Jesus “CROWNED” with glory and honor (cf. Heb. 2:8-9; "do see" in both places in the Greek is the present active indicative). Just because we don’t “see” things right now as they should be, doesn’t mean that they aren’t and won’t be. The end is inevitable at the end of Christ’s "present," and not future, rule and reign. And elsewhere in the Bible (and particularly in Revelation 20) we know that towards the end of this "present" rule and reign of Christ that the last enemy to be destroyed is “death,” wherein also the “second death” is awaiting all the ungodly on that final day of judgment of the righteous and unrighteous, also known in Scripture as “the last day” or “last trump.” So there is really no room for any future judgment beyond Christ's Second Coming after His current rule and reign when all of His enemies will be made a footstool for His feet, death will be swallowed up in victory, and everyone will be thrown into the lake of fire whose names are not found written in the Lamb's book of life (for more thoughts on 1Cor. 15, see my comments under “Eschatology,” along with the footnotes, in my Statement of Faith).
Now, James also affirms along with Peter that the house or tabernacle of David which had fallen in disrepair and “ruin” during the days in which Christ was to rise from this fallen “stump” of Jesse, was now again being rebuilt not only by the fact that the Jews were being saved, but also by the fact that many from the Gentiles were also now coming into this kingdom rule and reign of Christ (Acts 15:12-19). This also affirms exactly what Isaiah, as well as all the prophets, had prophesied about. Not at a later time in the future, but right now.
Acts 5:31 also affirms that, “God has exalted Him to His own right hand as Prince (Ruler) and Savior.” Mark says that “after the Lord Jesus had spoken to them, He was taken up into heaven and He sat at the right hand of God” (16:19). Col. 3:1 says that Christ is “seated at the right hand of God.” And Eph. 1:20 says, “He raised Him from the dead and seated Him at His right hand in the heavenly realms, far above all rule and authority, power, and dominion, and every title that can be given, not only in the present age but also in the one to come.” Eph. 2:4 also says, “God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus.” And Heb. 8:1 says, “We do have such a High Priest, who sat down at the right hand of the throne of the Majesty in heaven, and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man.” So does one still think that Christ is going to come back to earth and build another “copy” of the “true tabernacle” and “sanctuary” that is in heaven and reign on a literal earthly throne made with men's hands? This passage alone in Heb. 1:8 above refutes such an idea.
And if that were not enough, Heb. 1:13 likewise affirms, “…Sit at My right hand until I make Your enemies a footstool for Your feet.” Heb. 12:2 also says, “Who for the joy set before Him endured the cross…and sat down at the right hand of the throne of God.” Rev. 1:5 says that Christ is now “the Ruler of the kings of the earth,” not later! So Christ is said to be now the Ruler over the “the earth,” and also adds, “has made us to be a kingdom” (v. 6). Rev. 3:21 likewise affirms, “To him who overcomes, I will give the right to sit with Me on My throne, just as I overcame and sat down with My Father on His throne.” Not later, but now! Rev. 4:2, 9-11 also adds: “At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it…..Whenever the living creatures give glory, honor and thanks to Him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before Him who sits on the throne, and worship Him who lives for ever and ever. They lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.’”
As noted above, Heb. 1:3-4 says that “He sat down at the right hand of the Majesty in heaven” and “became as much more superior to the angels as the name He has inherited is superior to theirs,” God calling Him His “Son” (v. 5), His “firstborn” (v. 6), and saying, “Let all God’s angels worship Him” (v. 6). To this “Son” He says, “Your throne, O God, will last forever and ever, and righteousness will be the scepter of Your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has set You above Your companions…” (vv. 8-9). He is not to sit or be seated below the heavens and the angels here on earth; He is to remain “above” all. And Christ is not just seated theoretically or hypothetically speaking, but He is literally seated, “at the right hand of the Majesty in heaven.” So it is of extreme importance to realize here that the earth is said everywhere in the Scriptures to be Christ's “footstool,” never to be His throne (Mat. 5:34-35; Isa. 66:1); and even “the clouds are the dust of His feet” (Nah. 1:3).
Heb. 6:19-20 continues on this very same theme, affirming that Christ “entered on our behalf” into the inner sanctuary in heaven behind the curtain, “exalted above the heavens” (7:26). In chapter 9:12 it says “He entered the Most Holy place” in heaven. And Heb. 10:12-13 repeats the fact mentioned earlier in chapter eight that “He sat down at the right hand of God” and “since that time He awaits for His enemies to be made His footstool.” This is Christ’s throne beloved. This is where He now rules and reigns, both now and forevermore. Let God's word be the last word on all of this.
Since from what time does the author of Hebrews above say that Christ will wait for His enemies (including Satan) to be made His footstool? “Since that time” He began to sit down at the right hand of God in heaven on His throne in the inner sanctuary and in the Most Holy place above, made without hands. This verse states that He will be there until the last of His “enemies” (which would include “death,” would it not?) will be made His footstool. That will conclude or be the end of this current administration of Christ. Upon Christ's kingly ascension to His throne, Christ as our High Priest “was sacrificed once to take away sins…and He will appear [once more] a second time, not to bear sin, but to bring salvation to those who are waiting for Him” (Heb. 9:28). There is no third or fourth time, but only a “second” time. He came the first time, atoned for our sins, and sat down on David’s throne in heaven to rule and reign until He comes a “second” time. At His “second” coming the last of His enemies will be made His footstool and all His saints will receive their resurrected and glorified bodies. The books will be opened, and the dead will be judged.
The Psalmist’s understood the Lords's (or even Christ's) rule and reign from heaven over all, when they likewise exclaimed:
- “The Lord is in His holy temple; the Lord is on His heavenly throne” (Psm. 11:4).
- You have sat on Your throne judging righteously….The Lord reigns forever; He has established His throne for judgment. He will judge the world in righteousness; He will govern the peoples with justice” (Psm. 9:4, 7, 8). From where is He doing this? From heaven!
- “I lift up my eyes to You, to You whose throne is in heaven” (Psm. 123:1).
- “The Lord has established His throne in heaven, and His kingdom rules over all” (Psm. 103:19). Right now over "all," in both heaven and earth.
- “How awesome is the Lord Most High, the great King over all the earth…For God is the King of all the earth…God reigns over the nations; God is seated on His holy throne…the kings of the earth belong to God; He is greatly exalted” (Psm. 47:2, 8-9).
Footnotes:
[1] The Millennial Kingdom, p. 71.
[2] Fleming H. Revell Co., 1898, 1908, 1932, pp. 37-38.
[3] Keil and Delitzsch have these words to say regarding this promise to David in 2Sam. 7:14-17 (which goes along with 1Chr. 17:11-14; 28:4-7):
The threefold repetition of the expression “forever”: the establishment of the kingdom and throne of David forever, points incontrovertibly beyond the time of Solomon, and to the eternal continuance of the seed of David. The word seed denotes the posterity of a person, which may consist either in one son or in several children, or in a long line of successive generations. The idea of a number of persons living at the same time, is here precluded by the context of the promise, as only one of David's successors could sit upon the throne at a time. On the other hand, the idea of a number of descendants following one another, is evidently contained in the promise, that God would not withdraw His favor from the seed, even if it went astray,….There is still more, however, involved in the expression “forever”….We must not reduce the idea of eternity to the popular notion of a long incalculable period, but must take it in an absolute sense, as the promise is evidently understood in Psm. 89:30 : “I set his seed for ever, and this throne as the days of heaven”....The posterity of David, therefore, could only last forever by running out in a person who lives forever, i.e., by culminating in the Messiah, who lives forever, and of whose kingdom there is no end. The promise consequently refers to the posterity of David, commencing with Solomon and closing with Christ….The everlasting continuance of Solomon's temple must not be reduced, however, to the simple fact, that even if the temple of Solomon should be destroyed, a new building would be erected in its place by the earthly descendants of Solomon, although this is also implied in the words, and the temple of Zerubbabel is included as the restoration of that of Solomon. For it is not merely in its earthly form, as a building of wood and stone, that the temple is referred to, but also and chiefly in its essential characteristic, as the place of the manifestation and presence of God in the midst of His people. The earthly form is perishable, the essence eternal. This essence was the dwelling of God in the midst of His people, which did not cease with the destruction of the temple at Jerusalem, but culminated in the appearance of Jesus Christ, in whom Jehovah came to His people, and, as God the Word, made human nature His dwelling-place (Jhn. 1:14) in the glory of the only-begotten Son of the Father; so that Christ could say to the Jews, “Destroy this temple (i.e., the temple of His body), and in three days I will build it up again” (Jhn. 2:19). It is with this building up of the temple destroyed by the Jews, through the resurrection of Jesus Christ from the dead, that the complete and essential fulfillment of our promise begins. It is perpetuated with the Christian church in the indwelling of the Father and Son through the Holy Ghost in the hearts of believers (Jhn. 14:23; 1Cor. 6:19), by which the church of Jesus Christ is built up a spiritual house of God, composed of living stones (1Tim. 3:15; 1Pet. 2:5; compare 2Cor. 6:16; Heb. 3:6);….As the building of the house of God receives its fulfillment first of all through Christ, so the promise, “I will be to Him a Father, and He shall be to Me a Son,” is first fully realized in Jesus Christ, the only-begotten Son of the heavenly Father….This not only applied to Christ, the only-begotten Son of God, but also to the seed of David generally, so far as they truly attained to the relation of children of God….The seed of David was chastised for its sins; and as its apostasy continued, it was humbled yet more and more, until the earthly throne of David became extinct. Nevertheless the Lord did not cause His mercy to depart from him. When the house of David had fallen into decay, Jesus Christ was born of the seed of David according to the flesh, to raise up the throne of His father David again, and to reign forever as King over the house of Jacob (Lke. 1:32-33), and to establish the house and kingdom of David forever” (Commentary on the Old Testament, Joshua - 2Samuel, vol. 2, pp. 346-349).Jamieson, Fausset, and Brown add:
There is here a paronomasia or play upon the word house. David had proposed to build a house for the glory of God; but God announces His purpose to ‘make David an house.’ By the erection of a magnificent temple, it was intended to establish a center of religious unity for the nation; but now it was made known that the presence and the oracles of God would be henceforth embodied, not in a national temple, but in the living line of David’s dynasty. In other words, the promise now made, with the previous blessings it involved, would from this time be associated, not with a temple of stone, but with “the Son of David”….the promise was, in a larger and sublimer sense, fulfilled in David’s son, of another nature (Heb. 1:8)….This promise, like that made to Abraham, has a twofold aspect—one points to David’s natural posterity and temporal kingdom, the other to the Messiah and the kingdom of heaven. It respected the former only as types and pledges of the latter….But how, then, was the promise made that David’s seed should sit on his throne forever? The spiritual, and eternal part of the promise pointed to the Messiah, who was to come of the seed of David according to the flesh, and to be raised up from the dead to sit forever on His heavenly throne (A Commentary: Critical, Experimental and Practical, 2 Samuel, vol. 1, pp. 234-235).In addition, in 1Chr. 17:14; 28:5; 29:23; 2Chr. 9:8 and 13:8, these verses often refer to David’s kingdom as “My (or God's) kingdom,” “the throne of the kingdom of the Lord,” “the throne of the Lord,” “His throne,” and “the kingdom of the Lord.” God never gave up His right as Israel’s one and only true King. Their kingdom, and all the kingdoms of the world, belong to the Lord, contrary to Satan’s and other’s opinions (cp. Lke. 4:5-6 with Jer. 27:5; see also Jhn. 19:11a; Psm. 22:28; 24:1; 47:7-8; 50:12; 75:6-5; 106:41-42; 135:6 ff; 1Chr. 29:11-12; Dan. 4:17, 25, 32, 35). All other kings are the Lord's vice-regents whom He sets up, or pulls down (Dan. 2:21). The kingdoms are the Lord's (Isa. 37:16). Keil and Del. have this to say regarding these verses that they “denote that Jahve is the true king of Israel, and had chosen Solomon, as He had chosen David to be holder and administrator of His kingly dominion.” From the choosing of “Judah” as the kingly line, to the choosing of the family of “Jesse,” then “David,” followed by “Solomon,” and thereafter right up until Christ, God had “set up,” or “chose,” and ordained them all. But “God is the King of all the earth…God reigns over the nations; God is seated on His holy throne” (Psm. 47:7-8). Where is His throne? Never, ever, is it to be on the earth. It is His “footstool,” not His throne (Mat. 5:35; Isa. 66:1).
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