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The Legitimacy Of The Offer Of The Davidic Kingdom

5227 words - 21 pages

THE MASTER’S SEMINARY

THE LEGITIMACY OF THE OFFER OF

THE DAVIDIC KINGDOM

A PAPER SUBMITTED TO

DOCTOR LARRY PETTEGREW IN PARTIAL FULFILLMENT

OF THE REQUIREMENTS OF THE COURSE

TH706 THEOLOGY III

BY

ROGER DALEY

SUN VALLEY, CA

APRIL 1997

TABLE OF CONTENTS

SECTION

WHAT IS THE KINGDOM 3

THE NATURE OF THE KINGDOM 5

THE MESSAGE OF CHRIST 6

REPENT FOR THE KINGDOM OF GOD IS AT HAND 9

PROPHECY DECLARES THE SUFFERING MESSAIH 12

SUMMARY 15

The Legitimacy of the Offer of the Davidic Kingdom

In the gospel of John the Lord Jesus Christ is ...view middle of the document...

A historical distinctive of Dispensationalism is the offer, rejection, postponement, and exclusively future fulfillment of the Davidic kingdom.[1] Dispensationalists would also say that Jesus preached the message of the Kingdom in the beginning of His ministry, then somewhere around Matthew twelve He changed because He was formally rejected by the religious leadership as a whole.

From the very beginning of Christ’s ministry, He never expected to be accepted by the religious leadership of the Jews. From the very first sermon, the Sermon on the Mount, Jesus blasted them as false religious teachers and said that if your righteousness did not exceed that of the Pharisees you would in no wise enter the kingdom of God. "Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. "For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him.”(Matt. 21:31-32). Beginning with the preaching of John they did not believe nor relent from their unrighteousness but tax collectors and harlots believed and were entering the kingdom of God. How can this be? From the beginning there was a constant theme. Entrance was possible and based upon having true righteousness, which the Pharisees did not have, but the poor did.

What is the kingdom

It has been universally recognized that the term “kingdom of God” is a large and difficult subject to thoroughly grasp. There have been volumes written on the subject with sometimes surprisingly little clarity.

In an older view of the Kingdom of God verses the Kingdom of Heaven, C. I. Scofield differentiates between the two:

The expression ‘kingdom of heaven’, one that is peculiar to Matthew, refers to the rule of the heavens, i.e. the rule of the God of heaven over the earth. The kingdom of heaven is similar in many respects to the kingdom of God and is often used synonymously with it, though emphasizing certain features of divine government. When contrasted with the universal kingdom of God, the kingdom of heaven includes only men on earth, excluding angels and other creatures. The kingdom of heaven is the earthly sphere of profession as shown by the inclusion of those designated as wheat and tares, the latter of which are cast out of the kingdom.[2]

This view which differentiates between the two is also seen in other writers as well such as John Benson who writes:

The “kingdom of God” which in every instance is the “kingdom of heaven” best suits the concept of the Church of Gentile believers with its emphasis upon salvation and the kingdom of grace. The terms, while having the same object in view - the millennial kingdom - are not always interchangeable. The kingdom of heaven is used in Matthew only because it is more in keeping with the national (hence restricted) outlook of Israel as...

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