7

Heavenly and Earthly

And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:

And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all (Gen. 14:18-20).

That in blessing I will bless thee, and in multiplying I will multiply they seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;

And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice (Gen. 22:17, 18).

The coming kingdom of Christ, toward which the whole of Scripture moves, will be one kingdom with two realms -- a heavenly realm, and an earthly realm. Christ, the Seed of Abraham, will be the Supreme Ruler; and occupying positions of power and authority with Him will be the seed of Abraham (the Church) ruling from a heavenly realm and the seed of Abraham (Israel) ruling from an earthly realm.

Christ, after this fashion, will have a dual reign, both from His Own throne in the heavens and from David's throne on the earth (Luke 1:31-33; Rev. 3:21). There will be a Jerusalem above and a Jerusalem below. The New Jerusalem will rest in a heavenly position above the earth, as the capital of the earth from above (apparently a satellite city which those on the earth can behold); and the city of Jerusalem on the earth will be restored, existing as the capital city of the earth from below.

Christ with His co-heirs will exercise power and authority from the New Jerusalem above the earth, and Christ in the midst of and with His people Israel will exercise power and authority from Jerusalem below. Power and authority from above will emanate from Christ's Own throne, and power and authority from below will emanate from David's throne, which will be given to Christ.

That will be the basic structure of the coming kingdom of Christ, in which both the heavenly seed and the earthly seed of Abraham will "possess the gate of [rule over]" the Gentile nations of the earth. And this rule will result in not only the nations being blessed but the kingdom ultimately (at the end of 1,000 years) being brought back into a state where it can be delivered up to the Father so that "God may be all in all" (Gen. 12:1-3; 22:17, 18; I Cor. 15:24-28).

The Present Kingdom

The earth is a province in the kingdom of God, and Satan holds the position of Messianic Angel (the provincial ruler) over the earth. He has held this position since the time of his appointment by God in the beginning, prior to his fall; and he will continue holding this position until he is one day replaced by Man -- the second Man, the last Adam, with His co-heirs, redeemed from the lineage of the first man, the first Adam (Ezek. 28:14-16; Heb. 2:5-10).

Satan's fall wrought no change in his appointed position, for a principal of Biblical government necessitates that an incumbent ruler hold his appointed position until his successor not only appears but is ready to take the sceptre. There is no such thing as God removing a ruler from a province in His kingdom and not, at the same time, appointing another ruler.

Though Satan's fall wrought no change in His appointed position, it did bring about a change in the kingdom over which he ruled. The material kingdom itself was destroyed. The earth "was ['became'] without form, and void; and darkness was ['became'] upon the face of the deep" (Gen. 1:2a). From that time until immediately prior to the creation of Adam, Satan, though he continued to occupy his appointed position, ruled over a ruined kingdom shrouded in darkness.

Then, approximately 6,000 years ago God restored the earth, along with the light of the sun and moon, and brought man into existence with a view to man taking the sceptre. This is the way Scripture begins -- a creation, a ruin of that creation, a restoration of the ruined creation, and the creation of man to take the sceptre -- setting the stage for all which follows.

However, the incumbent ruler, Satan, brought about the first man's fall; and this necessitated the appearance of the second Man to provide redemption before fallen man could one day hold the sceptre, as God had originally intended. Satan, bringing about the first man's fall, necessitating God's redemption of fallen man, establishes the basis for the pattern which Scripture takes at this point -- a book outlining God's redemption of His fallen creation in order that man might one day realize the purpose for his existence.

And, as God (following Satan's fall) restored the ruined material creation over a six-day period, He (following man's fall) is presently restoring another ruined creation over the same length of time. Then, as God rested for a day following the prior restoration (Gen. 2:1-3), He will rest for a day following the present restoration (Heb. 4:4-9).

The pattern concerning how God restores a ruined creation was set at the very beginning, in the opening verses of Genesis. And man, a subsequent ruined creation, must be restored in exact conformity to the pattern. As this restoration pertains to "time" it will be over six days, over six thousand years (II Peter 3:8). And there will then be a day of rest which will last for one day, for one thousand years. This is the earth's coming Sabbath, which every earthly Sabbath pointed to and anticipated (Ex. 20:8-11; 31:13-17; Heb. 4:4-9).

The whole of Scripture, progressing through six days of redemptive work, moves toward that coming Sabbath of rest. The skeletal structure was set perfect in the beginning, and the whole of Scripture beyond that point must rest on this structure. The whole of Scripture moves toward that coming seventh day when Christ and His co-heirs will take the sceptre and rule the earth in the stead of Satan and his angels.

From whence though do Satan and his angels presently rule? It is clear from both Old and New Testament Scriptures that they rule from a heavenly sphere over the earth. Satan and his angels have access to the earth (Gen. 6:2-4; Job 1:7; 2:2; I Peter 5:8; Jude 6), but they do not rule on the earth.

1. Location of Satan's Rule -- Old Testament

Daniel, chapter ten presents certain insights into how the present kingdom of Satan is structured, along with the location of those administering power and authority in the kingdom. In this chapter, a heavenly messenger who had been dispatched to Daniel on the earth from that part of the heavens where God resides and rules was detained at a point enroute. He was detained in the heavens above the earth by "the prince of the kingdom of Persia." Then Michael was dispatched from heaven, and the messenger remained there with "the kings of Persia" while Michael fought with the prince of Persia for his release (v. 13).

The picture presented is that of powerful angels in the kingdom of Satan ruling the earth from a heavenly sphere through counterparts in the human race on earth. There was a prince (ruler) of Persia in the heavens, and there was a prince (ruler) of Persia on the earth. Then, in the heavens, there were lesser rulers associated with Persia (the kings of Persia); and the same would have been true in the earthly kingdom.

Then beyond that "the prince of Greece," another heavenly ruler, is mentioned (v. 20). And the reason for the mention of this ruler is easy to see. Daniel, throughout his book, deals with the kingdom of Babylon, from the days of Nebuchadnezzar to the days of Antichrist; and Dan. 10:20 ("...the prince of Greece shall come") anticipated that day when the earthly kingdom under Alexander the Great would conquer the kingdom of Babylon under the Medes and Persians.

Thus, there is not only a breakdown of powers in the heavenly kingdom under Satan corresponding to a breakdown of powers in various earthly kingdoms under fallen man but there is also a shifting of powers in the heavenly kingdom corresponding to a shifting of powers in the earthly kingdoms. In this respect, any person occupying a position of power in any Gentile earthly kingdom during the present age is merely occupying a position of power under Satan and his angels, ruling from the heavens through counterparts on the earth.

(Note that the nation of Israel is the lone exception to rulers among nations on earth presently holding positions of power and authority under angels in the kingdom of Satan. The prince over Israel is Michael (Dan. 10:21), an angelic prince in the heavens who is not numbered among those ruling in Satan's kingdom.)

2. Location of Satan's Rule -- New Testament

The Book of Ephesians presents the same picture of Satan's present kingdom as the Book of Daniel, though from a different perspective. Ephesians is a book dealing with the heavenlies, pointing to the place where the Christians' future inheritance lies (Eph. 1:3-23). Christians have been saved with a view to realizing an inheritance as co-heirs with Christ in a heavenly kingdom at a future date. That is one of two central messages in this book.

The other central message has to do with the present inhabitants of that heavenly sphere -- Satan and his angels (1:21; 3:9-11; 6:11ff). They are said to reside "in heavenly places" (3:10), and Ephesians, chapter six presents an existing, ongoing warfare between Christians and these angels.

"For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (6:12).

(The words "in heavenly places" [3:10] and "in high places" [6:12] are both translations of the same Greek words, meaning, "in the heavens." The reference, in both instances, is to angels holding positions of power and authority in a heavenly sphere within the present existing kingdom under Satan -- the present existing kingdom of the heavens.)

Thus, there is a present warfare between the heavenly rulers and Christians; and that warfare rages because Satan and his angels know the reason that the "one new man" in Christ has been called into existence. The one new man will comprise the co-heirs ruling with Christ in that coming day, following the time Satan and his angels will have been put down. And Christ, with His co-heirs, ruling in the stead of Satan and his angels, will exercise power and authority from the same realm where Satan and his angels presently rule.

Thus, the warfare rages because Satan and his angels will do everything within their power to prevent this transfer of power and authority; and it will continue to rage until Christians have been removed from the earth, anticipating Satan and his angels being removed from their heavenly realm ("cast out into the earth" [Rev. 12:4, 7-10]) in view of Christ and His co-heirs taking the kingdom (Rev. 19:11-20:6).

These things will occur at the end of the present dispensation (which has lasted almost 2,000 years) and at the end of the present age (which has lasted almost 6,000 years). Then, and only then, will redeemed man realize the purpose for his creation in the beginning -- "...let them have dominion" (Gen. 1:26-28).

The Proffered Kingdom

Israel was called into existence to be the nation which God would not only bless but would, in turn, through this nation, bless all the other nations as well. In this respect, Israel was called into existence to be the channel through which God would bless all of mankind (Gen. 12:1-3).

In order for these blessings to ultimately be realized in their fulness, man must occupy the position for which he was originally created. Man must hold the sceptre. There can be (there have been and presently are) blessings for mankind, through Israel, as man moves toward that end; but the fulness of blessings which God has in store for mankind, through Israel, cannot be realized until man actually holds the sceptre.

To effect the whole of the matter, Israel's calling involved giving man the Redeemer, giving man the Word of God, and being made the repository for both heavenly and earthly promises and blessings.

Through Israel God has given to man the Redeemer and the Word of God, revealing His plans and purposes. But the heavenly and earthly promises and blessings, other than a foretaste, have yet to be realized. Such a realization awaits man holding the sceptre during the coming Messianic Era.

1. Israel and the Proffered Kingdom -- Past

There were two times in history when the nation of Israel was placed in a position where the people of Israel could enter into and occupy the kingdom. The first was under Moses and later Joshua following the Exodus from Egypt, and the second was under Jesus the Christ 1,500 years later.

A) The Earthly

The proffered kingdom during the days of Moses and Joshua had to do with the earthly segment of the kingdom. The Israelites had been called out of Egypt to realize an inheritance in another land, and that other land was the earthly land of Canaan.

The nation under Moses, at Kadesh-Barnea, rebelled against God and His appointed leader Moses. They, because of unbelief, refused to enter the land and, under God, take the land; and they even went so far as to seek to appoint a new leader and return to Egypt (Num. 13:26-14:4).

This resulted in the entire accountable generation, save Caleb and Joshua (because they possessed "another spirit" relative to entering the land), being overthrown in the wilderness during the next thirty-eight and one-half years (Num. 14:5-38). And then Joshua, after the overthrow of the entire accountable generation and after the death of Moses, led the second generation of Israelites into the land (Joshua 1:1ff).

The Israelites entering the land under Joshua though, along with succeeding generations of Israelites, never realized the fulness of the purpose for their calling. This failure was the result of unbelief and disobedience at different times on the part of the people. And the attitude and action of the people in this respect governed the attitude and action of God in this same respect (Lev. 26; Deut. 28).

God's blessings followed Israel's belief and obedience, resulting in the surrounding Gentile nations also being blessed. But exactly the opposite resulted from unbelief and disobedience. There were curses rather than blessings, and a withholding of blessings from Israel resulted in a withholding of blessings from the surrounding Gentile nations as well.

The kingdom reached its heights during the days of David and his son, Solomon. But following the division of the kingdom after Solomon's death, things took a different turn entirely. The nation, through disobedience, became entrenched in a downward course from which there would be no return. God's call to the people to "humble themselves, and pray, and seek my face, and turn from their wicked ways" (II Chron. 7:14) -- through the ministry of men such as Elijah and Elisha -- went unheeded.

Thus, Gentile nations were eventually allowed to enter the land and take the people captive. The Assyrians came down and took the northern ten tribes into captivity about 722 B.C., and the Babylonians came over and took the southern two tribes into captivity beginning about 605 B.C. The removal of the southern two tribes, completing Gentile captivity, began the period known as "the times of the Gentiles," which extends from that point until the end of the coming Tribulation.

The kingdom was taken from Israel at this time, along with the Glory; and neither will be restored to Israel until the coming Messianic Era (Ezek. 10:4, 18; 11:22, 23; 43:1-5; cf. Luke 9:32; Acts 1:9; I Tim. 3:16). Though the nation was allowed to return from captivity seventy years following the Babylonian captivity, only a remnant returned; and though the temple was rebuilt, it housed no Glory.

And the same holds true today. Though the nation has been allowed to return, only a remnant has done so; and though Israel will shortly rebuild her temple, it will house no Glory.

Another parallel relative to Israel past and present also holds true. The remnant forming the present nation, as the remnant forming the past nation, will be uprooted and driven to the ends of the earth. The former occurred under the Romans, beginning in 70 A.D., and the latter will occur under Antichrist, beginning in the middle of the Tribulation.

And as the temple built by the remnant returning to the land following the Babylonian captivity was later destroyed (in 70 A.D.), so will it be with the temple which Israel is about to build. It too will be destroyed (Dan 9:26; Matt. 24:15-22; Luke 21:20-24).

Israel, with her temple (housing the Glory of God once again), will be restored only after the times of the Gentiles has run its course and after Messiah returns. Christ will, Himself, personally restore the nation (Deut. 30:1-3; Matt. 24:30, 31), and He will, Himself, personally build the temple (Zech. 6:11-13).

B) The Heavenly

The preceding forms a brief historic and prophetic overview of the earthly segment of the kingdom, known following the days of David as the kingdom covenanted to David (II Sam. 7:4-17; cf. Luke 1:31-33). However, there is another segment of the kingdom which also, of necessity, had to be proffered to Israel; and that other segment is the heavenly.

This segment of the kingdom was proffered to Israel at the time of Christ's first advent. The earthly was not in view at all at this time, as Scripture clearly reveals. Only the heavenly segment was in view.

John the Baptist preceded Christ with the message, "Repent ye: for the kingdom of the heavens is at hand" (Matt. 3:1ff). John was the forerunner of the Messiah (v. 3), and he appeared calling the nation to repentance (a change of mind), announcing that the kingdom of the heavens (the rule of the heavens over the earth) was at hand (i.e., near at hand and could have been established because Messiah was present).

(The expression, "the kingdom of heaven," appearing thirty-two times in Matthew's gospel [KJV, et al.] should literally be translated, on every occasion, "the kingdom of the heavens." The word "heaven" is always plural and preceded by the definite article in the Greek text.)

Then after John was imprisoned, Jesus took up the message (Matt. 4:12, 17) and later called out twelve disciples to carry this same message to the people throughout the land of Israel (Matt. 10:1ff).

Thus, the offer of the kingdom of the heavens was extended to Israel initially by John the Baptist and for a subsequent three and one-half years by Christ and His disciples. However, after all had been said and done, the nation, because of the attitude of the religious leaders in Israel, rejected not only the offer but even went so far as to reject and crucify the One Who made the offer (Matt. 12:22-32; 23:1ff; 27:17ff).

(An offer of the heavenly segment of the kingdom was a matter that the religious leaders in Israel should have been quite familiar with. This segment of the kingdom, though not dealt with as extensively in the Old Testament as the earthly, was still a major subject of Old Testament Scripture [Gen. 14:18-22; 15:5; 22:17, 18; 26:4; Dan. 7:18-27; 10:13-21; cf. Job. 1:6-12; 2:1-6]. And many Israelites throughout Old Testament history, understanding these things, looked beyond the earthly to the heavenly [cf. Matt. 8:11; Heb. 11:8-16].)

Israel's rejection of the kingdom of the heavens anticipated the Church being called into existence to be the recipient of that which Israel had rejected (Matt. 16:1-18). And the announcement concerning the matter was subsequently made to the religious leaders in Israel, as recorded in Matt. 21:43, immediately prior to the events of Calvary:

"Therefore say I unto you, The kingdom of God [that part of the kingdom which had been offered, the heavenly] shall be taken from you, and given to a nation bringing forth the fruits thereof."

The heavenly segment of the kingdom was taken from Israel in view of the Church being called into existence to be the recipient of that offer. And Israel, from that point forward, in line with Matt. 12:31, 32, could not bring forth fruit relative to the kingdom of the heavens.

Israel, relative to this segment of the kingdom, could no longer bear fruit, "neither in this world ['age'], neither in the world ['age'] to come." That encompassed the two ages covering the whole of the time set forth by the seven days in Genesis, chapters one and two, which covers the 6,000 years comprising Man's Day and the 1,000 years comprising the Lord's Day, the Messianic Era.

But note that this is relative to the kingdom of the heavens only. It has nothing to do with the kingdom covenanted to David, the earthly segment of the kingdom. This can never be taken from Israel, and Israel will one day be very fruitful, on the earth, when Messiah returns and this segment of the kingdom is restored to the nation.

2. The Church and the Proffered Kingdom -- Present

When Christ announced to the religious leaders in Israel that the kingdom would be taken from Israel and be given to "a nation bringing forth the fruits thereof," that nation -- the Church (I Peter 2:9) -- did not then exist. But though the Church had not yet been called into existence, it had previously been mentioned by Christ (Matt. 16:18) and had been anticipated by events leading into Matt. 21:43 (Matt. 12:22-32; 13:1ff; 21:18-42).

The first mention of the Church though, in reality, actually precedes these events in Matthew's gospel by one and one-half millenniums in one respect and by four millenniums in another respect. Moses, 1,500 years before Christ's first appearance and 1,500 years before the Church was brought into existence, provided the first recorded information concerning the Church. And this information is provided by way of typology in Genesis, chapters two and three, drawn from events occurring 2,500 years before Moses recorded them (Eve removed from Adam's body, Christ's bride removed from His body, etc.).

Then another interesting matter surrounds the fact that the Church is presented in Biblical typology prior to any mention of Israel after this fashion. Israel is not seen in Biblical typology until the events recorded in Genesis, chapter four (Cain slaying Abel, Israel slaying Christ). And this parallels chapter three where Adam partakes of sin to effect Eve's redemption, foreshadowing Christ becoming sin to effect our redemption (II Cor. 5:21).

Thus, matters surrounding Israel rejecting the offer of the kingdom of the heavens, climaxed by the crucifixion of the One Who made the offer and necessitating the calling into existence of the Church, all have their roots back in the opening chapters of Genesis. The Church is that "holy nation" (I Peter 2:9) spoken of in type by Moses, referred to by Christ in Matt. 16:18, and in the mind of Christ in Matt. 21:43 when He announced to the religious leaders in Israel that the kingdom would be taken from them and be given to "a nation bringing forth the fruits thereof."

The Church is a heavenly people with heavenly promises and blessings which will be realized at a future day (the Messianic Era) in the heavens, not on the earth. Contrariwise, Israel's future promises and blessings are earthly only, for the heavenly promises and blessings have been taken from Israel.

Accordingly, viewing the matter after the preceding fashion leaves no room to question which facet of the kingdom (heavenly or earthly) was offered to, rejected by, and taken from Israel. The Word plainly states which facet ("the kingdom of the heavens," though that expression is often erroneously taken to refer only to a kingdom having its origin in the heavens, where God dwells); and, beyond that, the whole of Scripture will unquestionably reveal which facet.

The earthly segment of the kingdom had been covenanted to David via an unconditional covenant and could not have been, nor can it ever be, taken from the nation. Christ's announcement to the religious leaders in Israel could not have had anything to do with the earthly segment of the kingdom; nor was the earthly segment of the kingdom even in view in the previous offer of the kingdom to Israel.

The heavenly segment of the kingdom alone was in view in the offer to Israel, the rejection by Israel, the removal from Israel, and the offer to another nation. And the Church alone -- "Abraham's seed [because of the Christians' position 'in Christ'], and heirs according to the promise [heavenly, not earthly]" (Gal. 3:29) -- is in view as the nation presently being extended the opportunity to bring forth fruit relative to the kingdom of the heavens.

And the work of the Holy Spirit throughout the entire present dispensation revolves around this whole overall thought. Redeemed man, removed from both Jew and Gentile, has been saved (has become a new creation, a part of the one new man "in Christ") for a purpose; and that purpose has to do with bringing forth fruit (present) with a view to occupying a position as co-heir with Christ in "the kingdom of the heavens" (future).

The Future Kingdom

Satan and his angels are to be put down, and Christ and His co-heirs are to take the kingdom. That is the clear testimony of Scripture, beginning in Genesis and concluding in Revelation. The matter will occur after exactly the same fashion set forth in Dan. 4:17:

"...by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will..."

The Most High will one day give the kingdom to His Son (Dan. 7:13, 14; cf. Rev. 11:15), Satan and his angels will be put down (exactly as Nebuchadnezzar in history was put down, for that will be "the decree of the most High" [Dan. 4:23-31]), and the Son will then take the kingdom and rule, holding the sceptre.

At that time the Son will place redeemed, qualified individuals in positions of power and authority as co-heirs, holding the sceptre with Him (cf. Psa. 2:6-9; Rev. 2:26, 27). They will have previously been shown qualified at the judgment seat, and the Son, with His co-heirs, will then rule the earth from His throne in the heavenly Jerusalem for 1,000 years.

Israel will have been restored to the nation's earthly land, and the kingdom covenanted to David will have been restored to Israel. David's throne will have been given to Christ; and He will rule from this throne on the earth as well as from His Own throne in the heavens.

Thus, Christ will have a dual reign during the Messianic Era. And it will be after this fashion that Christ will exercise power and authority over the earth for 1,000 years.

Christ's rule from the heavens will involve His co-heirs, who will exercise power and authority with Him over the nations. And Christ's rule on the earth will involve Israel, which will also exercise power and authority with Him over the nations. Accordingly, the nations, in this manner, will be governed from two realms -- heavenly and earthly.

And the object of this rule will be to bring order out of disorder, effect a cosmos out of a chaos. "All rule and all authority and power" must be put down; "all enemies" must be put "under his feet," even "death." And when "all things shall be subdued unto him," the kingdom will be "delivered up" to "God, even the Father" in order that "God may be all in all" (I Cor. 15:24-28).

This is what the whole of Scripture, beginning in the opening verses of Genesis, anticipates; and to bring the matter to pass, the Son, in conjunction with His co-heirs in the heavens and the nation of Israel on the earth, will rule the earth for the duration of that seventh day -- for 1,000 years -- foreshadowed by the seventh day at the very beginning, in Gen. 2:1-3.

Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla.
E-mail: alchitwood@icnet.net.