Christ As King

Baker's Evangelical Dictionary of Biblical Theology

The Old Testament . Beginning with  Genesis 1:1 , the Bible portrays God as the Lord and Sovereign over all creation, God Most High ( Genesis 14:18; cf.  Psalm 24:1;  93:1;  95:3-7 ). The central theme of the covenant God made with Abraham was the promise that the land of Canaan would be "an everlasting possession" to him and his descendants ( Genesis 17:8 ). The land is the gift of God ( Exodus 32:13;  33:1;  Deuteronomy 1:8,25 ). Yet it "must not be sold permanently, because the land is mine and you are but aliens and my tenants" ( Leviticus 25:23 ). God owns the land and lives among his people in a covenant relationship ( Leviticus 26:11-12;  Deuteronomy 4:1;  6:5-15 ). He is the ideal King, the Lord Almighty, over the kingdoms of mortals ( Isaiah 6:5;  Jeremiah 46:18;  Daniel 4:25 ).

In  Deuteronomy 17:14-20 Moses prophesied that a time would come, following the settlement of the land, in which the nation would want a king like all the nations around them. He warned them to "be sure to appoint the king the Lord your God chooses" (v. 15). From the conquest, all of Israel's neighbors had kings. When the Priest-Judge Samuel grew old, the elders of Israel determined that the time had come for a change (  1 Samuel 8:4-22 ). Samuel acquiesced to their request, and anointed Saul as their king ( 1 Samuel 10:1,24-25;  11:14-15 ). From the anointing of Saul on, the monarchy developed as a secondary institution alongside the priesthood and temple cult. One can discern two views of the anointed monarchy in the Old Testament: it was either the gift and servant of God, or it was God's rival and a symbol of Israel's rejection of the reign of God.

In David the Lord found a person after his own heart ( 1 Samuel 13:14 ), one to whom he made a solemn and everlasting promise: "The Lord will establish a house for you: When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom Your house and your kingdom will endure forever before me; your throne will be established forever" ( 2 Samuel 7:11-13,16 ). When Jerusalem fell in 586 b.c., this promise seemed to end in failure.

After the united kingdom of Israel was divided in 931 b.c., the prophets of the Old Testament increasingly interpreted the promise made to David in spiritual terms, rather than in political, terrestrial ones. Isaiah prophesied in the eighth century b.c.: "The Lord himself will give you a sign: The virgin will give birth to a son, and will call him Immanuel" (7:14). His reign would be supranational and everlasting, possessing divine characteristics, restoring peace and justice (9:2-7; 11:1-10). Isaiah's contemporary, Micah, likewise prophesied that he would be born in Bethlehem, but his origins were "from of old, from ancient times" (5:2-5). Jeremiah and other later prophets continued to cultivate the hope of a future anointed deliverer who would be the righteous Branch of Jesse ( Jeremiah 23:5-6;  33:15 ).

The fall of Jerusalem in 586 b.c. intensified the hope of witnessing the kingdom of God, but in apocalyptic terms—the anticipation of a divine warrior, a messianic king who would appear as God's deliverer ( Zechariah 9:9-17;  12:8-10;  14:3-9 ). In Daniel one finds a new distinction. "God is God of gods and the Lord of kings" ( Daniel 2:47 ), who is "sovereign over the kingdoms of men and gives them to anyone he wishes" (4:25). Sometime in the future, however, God will set up a kingdom that will crush all the kingdoms of the earth and bring them to an end, but will itself endure forever (2:44). In Daniel's apocalyptic vision, he sees a future divine king—"one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed" (7:13-14). David served as the definitive authority for Jesus, for he interpreted the promise in other than human terms, "The Lord says to my Lord: ‘Sit at my right hand until I make your enemies a footstool for your feet'" ( Psalm 110:1 ). Jesus understood David to have called the Christ "his Lord" ( Mark 12:36; cf.  Acts 2:34-35;  Hebrews 1:13 ).

The New Testament In the time of Herod king of Judea (  Matthew 2:1;  Luke 1:5 ) and Caesar Augustus who reigned over the Roman world ( Luke 2:1 ), Jesus was born. Magi came to Jerusalem looking for "the one who has been born king of the Jews" ( Matthew 2:2; cf.  Luke 2:11 ). The genealogies of  Matthew 1:1-17 and   Luke 3:23-38 confirm Jesus' human descent from David, a prominent motif in Matthew. After Jesus fed the 5,000, the crowd wanted to force him to become king (  John 6:15 ). Blind Bartimaeus saw what others had missed, as he shouted, "Jesus, Son of David, have mercy on me!" ( Mark 10:46-52 ). Jesus entered Jerusalem like a king, riding on the colt of a donkey ( Matthew 21:5;  Luke 19:38;  John 12:13,15; cf.  Zechariah 9:9 ). When Jesus was on trial, the high priest questioned him, asking, "Are you the Christ, the Son of the Blessed One?" Jesus responded prophetically, "I am. And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven" ( Mark 14:61-62; cf.  Daniel 7:13;  Zechariah 12:10 ). Similarly, the governor Pilate asked, "Are you the king of the Jews?" To which Jesus answered, "Yes, it is as you say" ( Mark 15:2 ). Throughout the balance of the New Testament Jesus is described as the Son of David, a king.

The Kingdom of God (Heaven) The devil tempted Jesus by taking him to a high mountain and showing him all the kingdoms of the world and their splendor. He promised to transfer his usurped authority to Jesus, if Jesus would bow down and worship him. Jesus corrected the devil's theology, reaffirming that the Lord alone has power over the kingdoms of the world and he alone is worthy of worship (  Matthew 4:8-10;  Luke 4:5-8 ). God Almighty is the Great King ( Matthew 5:35; cf.  1 Timothy 1:17 ). Consistently in the parables of the kingdom, God is understood as the master and owner or the King.

After receiving the divine anointing at his baptism ( Mark 1:9-11 ), Jesus begins to proclaim the inauguration of the kingdom in Galilee: "The time has come. The kingdom of God is near. Repent and believe the good news!" ( Mark 1:15 ). This becomes the central theme in all that Jesus preaches, and he seeks to define its nature in the expanded response to Pilate: "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place" ( John 18:36 ). The disciples, however, persistently misunderstood the nature of the kingdom to the very end. For this reason, Peter rebuked Jesus when he spoke of going to Jerusalem to die ( Mark 8:32 ), and then drew his sword in an attempt to fend off the arresting crowd in Gethsemane ( Mark 14:47 ). The kingdom remained a mystery, hidden from the understanding of the disciples.

The kingdom is present in the person, ministry, and miracles of Jesus ( Matthew 12:28;  Luke 11:20 ). Jesus likens himself to the narrow gate ( Matthew 7:13-14;  Luke 13:24;  John 10:7,9 ), the one who has the key to open the way for people to enter the kingdom. When he is present, the kingdom of God is present ( Luke 11:20;  17:21;  1 Timothy 4:1 ), but it is not a visible, political, or temporal kingdom ( Luke 17:20-25 ). As in the Old Testament, the kingdom is the gift of God ( Luke 12:32 ), but now the emphasis is on the uNIVersal opportunity open to all who believe ( Matthew 16:19;  21:43;  Luke 12:32;  John 3:3-8,15-16 ).

The kingdom, on the other hand, is also described by Jesus as eschatological, and will be consummated at a future time. Frequently, Jesus says, "Repent, for the kingdom of God (heaven) is near" ( Matthew 4:17;  10:7;  Mark 1:15;  Luke 10:9,11 ). This reference to time is debated among scholars, as the perfect tense of the Greek verb ( engiken ) can be interpreted to mean that the kingdom has come at some point in the past and is now present, or it is imminently near and will be realized sometime in the future. There are, however, other statements that are less ambiguous. The disciple is told to pray, "Your kingdom come" ( Matthew 6:10;  Luke 11:2 ), implying that the kingdom is not fully realized. In the parables of the judgment, the kingdom will be a future, eternal inheritance prepared for those who have done the will of God, a reward for those who have worked in God's vineyard ( Matthew 20:1-16 ) and for those to whom God chooses to show his mercy. This inheritance is associated with the second coming of the Son of Man and the eschatological invasion of his kingdom "with power" ( Mark 9:1 ).

The motif of Christ as King and the kingdom is less common outside the Gospels in the New Testament, except in Revelation. As the church grew beyond Palestine and the synagogues of the Jews, the Gentiles preferred other metaphors to refer to their relationship and the supremacy of Christ, such as bridegroom and bride and Christ the head of the body.

"Jesus is King" became the confession of the early Christian community. Nathanael declares, "Rabbi, you are the Son of God; you are the King of Israel" ( John 1:49 ). With the same profound meaning, the early church adopted the baptismal confession, "Jesus is Lord!" ( Romans 10:9; 1Col 12:3). This emphasis upon Jesus Christ the King brought persecution to the church, for Jesus was viewed as a rival to Caesar and the laws of the Roman Empire. But the church persisted in her belief that Jesus was the "King of the ages!" ( Revelation 15:3 ), "King of kings and Lord of lords!" ( Revelation 17:14;  19:16; cf.  1 Timothy 6:15 ).

Melvin H. Shoemaker

See also Christology Christ; Jesus Christ

Bibliography G. R. Beasley-Murray, Jesus and the Kingdom of God  ; W. Bousset, Kyrios Christos  ; G. W. Buchanan, Jesus the King and His Kingdom  ; R. Bultmann, Theology of the New Testament  ; C. C. Caragounis, Dictionary of Jesus and the Gospels, pp. 417-30; O. Cullmann, The Christology of the New Testament  ; idem, The Early Church: Studies in Early Christian History and Theology  ; R. H. Fuller, The Foundations of New Testament Christology  ; F. Hahn, The Titles of Jesus in Christology: Their History in Early Christianity  ; J. Knox, Jesus, Lord and Christ: A Trilogy  ; C. N. Kraus, Jesus Christ Our Lord: Christology from a Disciple's Perspective  ; G. E. Ladd, The Presence of the Future: The Eschatology of Biblical Realism  ; I. H. Marshall, Jesus the Saviour: Studies in the New Testament Theology  ; N. Perrin, Jesus and the Language of the Kingdom: Symbol and Metaphor in New Testament Interpretation  ; R. Schnackenburg, God's Rule and Kingdom .

Holman Bible Dictionary

 2 Samuel 7:16 Psalm 45:1 Psalm 110:1 Daniel 7:13-14

When Jesus Christ was born, His birth was announced in these categories. His earthly ministry then amplified these themes ( Matthew 4:17;  Luke 1:32-33 ). Similarly, John the Baptist proclaimed the presence of God's kingdom in the coming of Jesus ( Matthew 3:1 ). The theme of Jesus as King, Ruler, or Lord dominates the New Testament from beginning to end. We find the culmination of this theme with the Lord seated on a throne, His enemies being made subject to Him and a new name given: “On his vesture and on his thigh a name written, King Of Kings, And Lord Of Lords” ( Revelation 19:16 ).

The question arises naturally, in what sense is Christ's kingship really operating in today's world? If He is king, how is it that the world is so little changed and His kingship so little acknowledged? Some would answer that Jesus' kingship is completely future. That fails to handle Christ's own statement that the kingdom of God is “in your midst” ( Luke 17:21 NAS), “among you” (NRSV), or “within you” (Kjv, Niv ) Christ's kingship is thus both present yet still future, already here and still yet to come, spiritual and universal.

The present kingship of Christ is His royal rule over His people ( Colossians 1:13 ,Colossians 1:13, 1:18 ). It is a spiritual realm established in the hearts and lives of believers. He administers His kingdom by spiritual means—the Word and the Spirit. Whenever believers follow the lordship of Christ, the Savior is exercising His ruling or kingly function. From this we understand that His kingship is more concerned with Jesus' reign than with the realm over which this takes place. When we pray “Your kingdom come” as we do in the Lord's prayer ( Matthew 6:10 ), we have in mind this present rule of Christ the King.

Christ's kingship is also present today in the natural world. Christ is the one through whom all things came into being ( John 1:3 ) and through whom all things are held together ( Colossians 1:17 ). He is in control of the natural universe as He demonstrated during His earthly ministry ( Mark 4:35-41 ).

The Bible recognizes Jesus' present kingship and presents the kingship as a spiritual one ( John 18:36 ). The crowd proclaimed Jesus King during His triumphal entry on Palm Sunday ( John 12:12-19 ). We might say the door of heaven opened a bit so that for a brief moment His true kingship appeared to people on earth. He claimed that had the people kept silent on that historic occasion, the stones would have cried out to proclaim Him King.

In addition to Christ's present rule, His kingship will become fully evident in the future. We will see and understand this clearly when Jesus returns ( Matthew 19:28 ). The future kingdom will be essentially the same as the present rule in the sense that men and women will acknowledge Christ's rule in their hearts. It will differ, however, in that His rule will be perfect and visible ( 1 Corinthians 15:24-28 ). Once manifest, the future kingdom will endure forever. Christ will rule over all things in heaven and on earth. At this time God the Father will exalt Jesus, His Son, to the highest place of authority and honor. At the name of Jesus every knee will bow, in heaven and on earth and under the earth, and every tongue will confess that Jesus is Lord to the glory of God the Father ( Philippians 2:9-11 ).

Jesus established His kingship through His sacrificial death as each of the Gospels shows clearly. Pilate recognized more than he knew when he created the sign, King of the Jews, for the charge against Jesus. Jesus' kingship finds its highest exercise as He gives the blessings He secured for His people through His atoning work ( Romans 8:32;  Ephesians 1:3-11 ,Ephesians 1:3-11, 1:20-22 ). Jesus will continue to reign as the second Person of the Trinity. His God/man personhood will not cease. Jesus Christ, the King, will reign as the God-man and will forever exercise His power for the benefit of the redeemed and for the glory of His kingdom.

David S. Dockery

International Standard Bible Encyclopedia

I. The Reality Of Christ 'S Kingship

1. The Old Testament Foreshadowings

In the Psalms and Prophets

2. The Gospel Presentation

(1) Christ's Claim to Be King

(2) Christ's Acceptance of the Title

(3) Christ Charged and Condemned as King

(4) The Witness of the Resurrection and of Apostolic Preaching

(5) The Testimony of the Epistles and Apocalypse

II. Christ 'S Title To Kingship

1. By Birth

2. By Divine Appointment

3. By Conquest

4. By the Free Choice of His People

III. The Nature Of Christ 'S Kingship

1. Spiritual

2. Universal

(1) Kingdom of Grace, of Power

(2) Kingdom of Glory

3. Eternal

I. The Reality of Christ's Kingship.

There can be no question but that Christ is set before us in Scripture as a king. The very title Christ or "Messiah" suggests kingship, for though the priest is spoken of as "anointed," and full elucidation of the title as applied to Jesus must take account of His threefold office of prophet, priest and king, yet generally in the Old Testament it is the king to whom the epithet is applied.

1. The Old Testament Foreshadowings:

We may briefly note some of the Old Testament predictions of Christ as king. The first prediction which represents the Christ as having dominion is that of Jacob concerning the tribe Of Judah: "Until Shiloh come; and unto him shall the obedience of the peoples be" ( Genesis 49:10 ); then kingly dignity and dominion are suggested by the star and scepter in Balaam's prophecy ( Numbers 24:15-17 ). As yet, however, Israel has no king but God, but when afterward a king is given and the people become familiar with the idea, the prophecies all more or less have a regal tint, and the coming one is preeminently the coming king.

In the Psalms and Prophets

We can only indicate a few of the many royal predictions, but these will readily suggest others. In  Psalm 2:1-12 the voice of Yahweh is heard above all the tumult of earth, declaring, "Yet I have set my king upon my holy hill of Zion." So in   Psalm 24:1-10; 45; 72; 89 and  Psalm 110:1-7 we have special foreshadowings of the Messianic king. The babe that Isaiah sees born of a virgin is also the "Prince of Peace" (  Isaiah 9:6 ,  Isaiah 9:7 ), of the increase of whose government there shall be no end, and as the prophet gazes on him he joyfully exclaims: "Behold, a king shall reign in righteousness" ( Isaiah 32:1 ). Jeremiah, the prophet of woe, catches bright glimpses of his coming Lord, and with rapture intensified by the surrounding sorrow cries: "Behold, the days come, saith Yahweh, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land" ( Jeremiah 23:5 ). Ezekiel, dwelling amid his wheels, sees in the course of Providence many revolutions, but they are all to bring about the dominion of Christ: "I will overturn, overturn, overturn ... until he come whose right it is; and I will give it him" ( Ezekiel 21:27 ). Daniel sees the rise and progress, the decline and fall of many mighty empires, but beyond all he sees the Son of man inheriting an everlasting kingdom ( Daniel 7:13 ). Hosea sees the repentant people of Israel in the latter days seeking Yahweh their God, and David (the greater David) their king ( Hosea 3:5 ). Micah sees the everlasting Ruler coming out of Bethlehem clad in the strength and majesty of Yahweh, who shall "be great unto the ends of the earth" ( Micah 5:4 ). Zechariah, exulting in His near approach, cries: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee" ( Zechariah 9:9 ), and he follows His varied course through gloom and through glory, until the strong conviction is born in his heart and expressed in the glowing words: "Yahweh shall be King over all the earth" ( Zechariah 14:9 ). The more extreme higher critics would, of course, deny that these are direct predictions of Jesus Christ, but most, if not all, would admit that they are ideal representations which were only fully realized in Jesus of Nazareth.

2. The Gospel Presentation:

The Gospels present Christ as king. Matthew, tracing His genealogy, gives special prominence to His royal lineage as son of David. He tells of the visit of the Magi who inquire for the newborn king of the Jews, and the scribes answer Herod's question by showing from Micah's prophecy that the Christ to be born in Bethlehem would be a "governor," and would rule, "be shepherd of my people Israel" ( Matthew 2:5 ,  Matthew 2:6 ). Luke's account of the Nativity contains the angel's declaration that the child to be born and named Jesus would occupy the throne of David and reign over the house of Jacob forever ( Luke 1:32 ,  Luke 1:33 ). In John's account of the beginning of Christ's ministry, one of His early disciples, Nathanael, hails Him as "King of Israel" ( John 1:49 ), and Jesus does not repudiate the title. If Mark has no such definite word, he nevertheless describes the message with which Jesus opens His ministry as the "gospel" of "the kingdom of God" ( Mark 1:14 ,  Mark 1:15 ). The people nurtured in the prophetical teaching expect the coming one to be a king, and when Jesus seems to answer to their ideal of the Messiah, they propose taking Him by force and making Him king ( John 6:15 ).

(1) Christ's Claim to Be King

Christ Himself claimed to be king. In claiming to be the Messiah He tacitly claimed kingship, but there are specific indications of the claim besides. In all His teaching of the kingdom it is implied, for though He usually calls it the "kingdom of God" or "of heaven," yet it is plain that He is the administrator of its affairs. He assumes to Himself the highest place in it. Admission into the kingdom or exclusion from it depends upon men's attitude toward Him. In His explanation of the parable of the Tares, He distinctly speaks of His kingdom, identifying it with the kingdom of God. "The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity... Then shall the righteous shine forth as the sun in the kingdom of their Father" ( Matthew 13:41-43 ). He speaks of some seeing "the Son of man coming in his kingdom" ( Matthew 16:28 ), of the regeneration, "when the Son of man shall sit on the throne of his glory" ( Matthew 19:28 ), of Himself under the guise of a nobleman who goes "into a far country, to receive for himself a kingdom," and does receive it ( Luke 19:12-15 ).

(2) Christ's Acceptance of the Title

When the mother of John and James comes asking that her two sons may occupy the chief places of honor in His kingdom, He does not deny that He is a king and has a kingdom, while indicating that the places on His right and left hand are already determined by the appointment of the Father ( Matthew 20:21-23 ). He deliberately takes steps to fulfill the prediction of Zec: "Behold, thy king cometh," and He accepts, approves and justifies the hosannas and the homage of the multitude (Mt 21:1-16; Mk 11; Lk 19; Jn 12). In His great picture of the coming judgment (Mt 25), the Son of man sits upon the throne of His glory, and it is as "the king" that He blesses and condemns. The dying thief prays, "Remember me when thou comest in thy kingdom" ( Luke 23:42 ), and Jesus gives His royal response which implies full acceptance of the position.

(3) Christ Charged and Condemned as King

His claim throughout had been so definite that His enemies make this the basis of their charge against Him before Pilate, that He said that "he himself is Christ a king," and when Pilate asks, "Art thou the King?" He answers, "Thou sayest," which was equivalent to "yes" ( Luke 23:2 ,  Luke 23:3 ). In the fuller account of John, Jesus speaks to Pilate of "my kingdom," and says "Thou sayest that I am a king. To this end have I been born" ( John 18:37 ). His claim is perpetuated in the superscription of the cross in the three languages: "This is the King of the Jews," and although the priests wished it to be altered so as to detract from His claim, they yet affirm the fact of that claim when they say: "Write not, The King of the Jews; but, that he said, I am King of the Jews" ( John 19:21 ). The curtain of His earthly life falls upon the king in seeming failure; the taunt of the multitude, "Let the Christ, the King of Israel, now come down from the cross" ( Mark 15:32 ), meets with no response, and the title on the cross seems a solemn mockery, like the elaborate, cruel jest of the brutal soldiers clothing Him with purple, crowning Him with thorns and hailing Him King of the Jews.

(4) The Witness of the Resurrection and of Apostolic Preaching.

But the resurrection throws new light upon the scene, and fully vindicates His claims, and the sermon of Peter on the day of Pentecost proclaims the fact that the crucified one occupies the throne. "Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified" ( Acts 2:36 ). The early preaching of the apostles, as recorded in the Acts, emphasizes His lordship, His kingship; these men were preachers in the literal sense - heralds of the king.

(5) The Testimony of the Epistles and Apocalypse.

We need not consider in detail the testimony of the Epistles. The fact that Christ is king is everywhere implied and not infrequently asserted. He is "Lord of both the dead and the living" ( Romans 14:9 ). He is risen "to rule over the Gentiles" ( Romans 15:12 ). "He must reign, till he hath put all his enemies under his feet" ( 1 Corinthians 15:25 ). He is at the right hand of God "above all rule, and authority," etc. ( Ephesians 1:20-22 ). Evil men have no "inheritance in the kingdom of Christ and God" ( Ephesians 5:5 ), and believers are "translated into the kingdom of the Son of his love" ( Colossians 1:13 ). He has been given the name that is above every name "that in the name of Jesus every knee should bow," etc. ( Philippians 2:9-11 ). Those who suffer with Christ are to "reign with him" ( 2 Timothy 2:12 ), at "his appearing and his kingdom" ( 2 Timothy 4:1 ), and He will save them "unto his heavenly kingdom" ( 2 Timothy 4:18 ); "the eternal kingdom of our Lord and Saviour Jesus Christ" ( 2 Peter 1:11 ). Of the Son it is said: "Thy throne, O G od, is for ever and ever" ( Hebrews 1:8 ), and He is a King-Priest "after the order of Melchizedek" ( Hebrews 7:17 ). In the Apocalypse, appropriately, the predominant aspect of Christ is that of a king. He is the "ruler of the kings of the earth" ( Revelation 1:5 ), "King of the ages" ( Revelation 15:3 ), "King of kings" ( Revelation 17:14;  Revelation 19:16 ), "and he shall reign for ever and ever" ( Revelation 11:15 ). The reality of Christ's kingship is thus placed beyond all doubt.

II. Christ's Title to Kingship.

1. By Birth:

After the analogy of earthly kingships it might be said that Jesus Christ is a king by birth. He was born a king. His mother, like His reputed father, "was of the house and family of David" ( Luke 2:4 ). The angel in nouncing His birth declares that He will occupy the throne of His father David. The Pharisees have no hesitation in affirming that the Christ would be Son of David ( Matthew 22:45;  Mark 12:35;  Luke 20:41 ). Frequently in life He was hailed as "Son of David," and after His ascension, Peter declares that the promise God had made to David that "of the fruit of his loins he would set one upon his throne" ( Acts 2:30 ) was fulfilled in Jesus of Nazareth; while Paul declares that the gospel of God was "concerning his Son, who was born of the seed of David according to the flesh" ( Romans 1:3 ). So that on the human side He had the title to kingship as son of David, while on the Divine side as Son of God He had also the right to the throne.

2. By Divine Appointment:

David was king by Divine choice and appointment, and this was the ideal in the case of his successors. The figment of "Divine right" - by virtue of which modern kings have claimed to rule - was, in the first instance, a reminiscence of the Biblical ideal. But the ideal is realized in Christ. Of the coming Messianic King, Yahweh said: "Yet I have set my king upon my holy hill of Zion" ( Psalm 2:6 ), and the great proclamation of Pentecost was an echo of that decree: "Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified" ( Acts 2:36 ), while the apostle declares that "God highly exalted him, and gave unto him the name which is above every name" ( Philippians 2:9 ), and again and again the great Old Testament word of Yahweh is applied to Christ: "Sit thou on my right hand, till I make thine enemies the footstool of thy feet" ( Hebrews 1:13 ).

3. By Conquest:

Often in the olden times kingship was acquired by conquest, by superior prowess. According to one etymology of our word "king," it means the "able man," "the one who can," and everyone remembers Carlyle's fine passage thereon. In the highest sense, this is true of Christ, who establishes His sway over men's hearts by His matchless prowess, the power of His infinite love and the charm of His perfect character.

4. By the Free Choice of His People:

Except in the most autocratic form of kingship, some place has been given to the suffrage of the people, and the other phases of the title have been confirmed and ratified by the voice of the people as they cry, "God save the king!" and no king is well established on the throne if he is not supported by the free homage of his subjects. Christ as king wins the love of His people, and they gladly acknowledge His sway. They are of one heart to make Him king.

III. The Nature of Christ's Kingship.

We know that the Jews expected a material kingdom, marked by earthly pomp and state; a kingdom on the lines of the Davidic or Solomonic kingdom, and others since have made the same mistake.

1. Spiritual:

The Scriptures plainly declare, Christ Himself clearly taught, that His kingship was spiritual. "My kingdom," said He, "is not of this world" ( John 18:36 ), and all the representations given of it are all consistent with this declaration. Some have emphasized the preposition ek here, as if that made a difference in the conception: "My kingdom is not of this world." Granted that the preposition indicates origin , it still leaves the statement an assertion of the spirituality of the kingdom, for if it is not from this kosmos , from this earthly state of things, it must be from the other world - not the earthly but the heavenly; not the material but the spiritual. The whole context shows that origin here includes character, for Christ adds, "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." Because it is of an unworldly origin, it is not to be propagated by, worldly means, and the non-use of worldly means declares it to be of an unworldly character. So that to assert that Christ means that His kingdom was not to arise out of this world, but to come down from heaven, is not at all to deny, but rather, indeed, to declare its essential spirituality, its unworldliness, its otherworldliness.

Throughout the New Testament, spirituality appears as the prevailing characteristic of Christ's reign. Earthly kingdoms are based upon material power, the power of the sword, the power of wealth, etc., but the basal factor of Christ's kingdom is righteousness ( Matthew 5:20;  Matthew 6:33;  Romans 14:17;  Hebrews 1:8 , etc.). The ruling principle in earthly kingdoms is selfish or sectional or national aggrandizement; in the kingdom of Christ it is truth . Christ is king of truth. "Art thou a king then?" said Pilate. "I am," said Christ (for that is the force of "thou sayest that I am a king"). "To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth," and He adds, "Every one that is of the truth heareth my voice" ( John 18:37 ). Elsewhere He says: "I am the ... truth" ( John 14:6 ), and at the head of the armies of heaven He still wears the title "Faithful and True" ( Revelation 19:11 ); but if righteousness and truth occupy such a prominent place in His kingdom, it follows that it must be distinguished by its spirituality. His immediate subjects are spiritual men and women; its laws are spiritual; its work is spiritual; all the forces emanating from it, operating through it, centering in it, are spiritual.

2. Universal:

The Jewish idea of the Messiah's reign was a narrow national one. For them it meant the glorification of the sons of Abraham, the supremacy of Judaism over all forms of faith and all systems of philosophy; the subjection to Jewish sway of the haughty Roman, the cultured Greek and the rude barbarian. The Messiah was to be a greater king than David or Solomon, but still a king after the same sort; much as the limits of the kingdom might extend, it would be but an extension on Jewish lines; others might be admitted to a share in its privileges, but they would have to become naturalized Jews, or occupy a very subordinate place. The prophetic ideal, however, was a universal kingdom, and that was the conception endorsed and emphasized by Christ. (For the prophetic ideal such passages may be noted as   Psalm 2:1-12; 22; 72;  Isaiah 11:10;  Daniel 7:13 ,  Daniel 7:14 , etc.) Of course, the predictions have a Jewish coloring, and people who did not apprehend the spirituality might well construe this amiss; but, closely examined, it will be found that the prophets indicate that men's position in the coming kingdom is to be determined by their relation to the king, and in that we get the preparation for the full New Testament ideal. The note of universality is very marked in the teaching of Christ. All barriers are to be broken down, and Jews and Gentiles are to share alike in the privileges of the new order. "Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven" ( Matthew 8:11 ), and stranger still to the Jewish ear: "The sons of the kingdom shall be cast forth into the outer darkness" ( Matthew 8:12 ). In the parables of the kingdom (Mt 13), the field, in which is sown the good seed of the kingdom, is the world, and the various other figures give the same idea of unlimited extent. The same thought is suggested by the declaration, "Other sheep I have, which are not of this fold" ( John 10:16 ), also by the confident affirmation: "I, if I be lifted up, from the earth, will draw all men unto myself" ( John 12:32 ), and so with many other statements of the Gospels.

The terms of the commission are enough to show the universal sovereignty which Christ claims over men: "Go ye therefore," He says, as possessing all authority in heaven and on earth, "and make disciples of all the nations" ( Matthew 28:19 ), coupled with the royal assurance, "Ye shall be my witnesses ... unto the uttermost part of the earth" ( Acts 1:8 ). The Book of Acts shows, in the carrying out of the commission, the actual widening of the borders of Christ's kingdom to include believers of all tions. Peter is taught, and announces clearly, the great truth that Gentiles are to be received upon the same terms as the Jews. But through Paul as the apostle of the Gentiles this glorious truth is most fully and jubilantly made known. In the dogmatic teaching of his Epistles he shows that all barriers are broken down, the middle wall of the fence between Jew and Gentile no longer exists. Those who were aliens and strangers are now made nigh in Christ, and "are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God" ( Ephesians 2:19 ). That household, that commonwealth, is, in Pauline language, equivalent to the kingdom, and in the same epistle, he describes the same privileged position as being an "inheritance in the kingdom of Christ and God" ( Ephesians 5:5 ). The Saviour's kingdom cannot be bounded by earthly limits, and all attempts to map it out according to human rules imply a failure to recognize the true Scriptural idea of its universality.

(1) Kingdom of Grace, of Power.

Most of what we have said applies to that phase of Christ's kingdom which is generally called his kingdom of grace  ; there is another phase called the kingdom of power . Christ is in a special sense king in Zion, king in His church - that is universal in conception and destined to be so in reality - but He is also king of the universe. He is "head over all things";   Ephesians 1:22;  Colossians 1:18 , and other passages clearly intimate this. He rules over all. He does so not simply as God, but as God-man, as mediator. It is as mediator that He has the name above every name; it is as mediator that He sits upon the throne of universal power.

(2) Kingdom of Glory.

There is also the phase of the kingdom of glory . Christ's reign now is truly glorious. The essential spirituality of it implies its glory, for as the spiritual far surpasses the material in value, so the glory of the spiritual far transcends the glory of the material. The glory of worldly pomp, of physical force, of human prowess or genius, must ever pale before the glory of righteousness, truth, spirituality. But Christ's kingdom is glorious in another sense; it is a heavenly kingdom. It is the kingdom of grace into which saved sinners now enter, but it is also the kingdom of heavenly glory, and in it the glorified saints have a place. Entrance into the kingdom of grace in this earthly state secures entrance into the kingdom of glory. Rightly does the church confess: "Thou art the King of Glory, O C hrist." The kingdom is yet to assume an externally glorious form. That is connected with the appearing of Christ ( 2 Timothy 4:1 ), the glory that shall be revealed, the heavenly kingdom. The kingdom in that stage cannot be entered by flesh and blood ( 1 Corinthians 15:50 ), man in his mortality - but the resurrection change will give the fitness, when in the fullest sense the kingdom of this world shall have "become the kingdom of our Lord,, and of his Christ" ( Revelation 11:15 ).

3. Eternal:

It would be easy to multiply quotations in proof of this. The great passage in  Daniel 7 emphatically declares it. The echo of this is heard in the angel's announcement: "He shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (  Luke 1:33 ). The reign of 1,000 years which so greatly occupies the thoughts of so many brethren, whatever we may decide as to its nature, is but an episode in the reign of Christ. He is reigning now, He shall reign forever.  Revelation 11:15 , above quoted, is often cited as applying to the millennium, but it goes on to say "and he shall reign (not for 1,000 years simply, but) for ever and ever." So, many of the glowing predictions of the Old Testament, which are often assigned to the millennium, indicate no limit, but deal with the enduring and eternal.

The difficult passage in  1 Corinthians 15:24-28 must be interpreted in the light of those declarations concerning the eternity of Christ's reign. It is evidently as mediator that He delivers up the kingdom to the Father. The dispensation of mediator comes to an end. All has been done according to the purpose of redemption. All the ransomed are finally gathered home. He sees of the travail of His soul and is satisfied. Obdurate enemies are subdued. God's glory has been fully vindicated. The Son becoming subject to the Father, God governs directly and is all in all. But the Son in some sense still reigns and through Him God's glory will ever shine, while the kingdom eternally rests upon redemption.

We may summarize by saying that Christ is king of truth, king of salvation ( Matthew 21:5;  Zechariah 9:9 ); king of grace; king of peace ( Luke 19:38;  Hebrews 7:2 ); king of righteousness ( Hebrews 1:8;  Hebrews 7:2 ); king of glory ( Matthew 25:31-34 ); king eternal; king of saints, king of the ages; king of kings ( Revelation 19:16 ). "Upon his head are many diadems" ( Revelation 19:12 ). See also Christ , Offices Of .