The Church Is The Messianic Kingdom

I. The Prophet Amos and Bishop James on the Messianic Kingdom:

Amos:  “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doeth this .” —Amos 9:11-12 

James: “Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. —Acts 15:13-17 

From the above companion texts, one sees clearly, from the very first, that James and the apostles (the whole of the Jerusalem council) understood the economy of the Church to be the fulfillment of Amos’ prophecy. 

Amos wrote in a time (760-750 B.C.) just prior to the northern kingdom of Israel being taken captive by the Assyrians (722 B.C.). His book is addressed to both the northern kingdom of Israel and the southern kingdom of Judah, e.g. as is seen by the references to Judah and Jerusalem (Amos 1:1-2). The twelve tribes, that were united under the rule of King David, had long past been divided (930 B.C.). And now, the unthinkable was about to happen. Because they had not completely surrendered to the lordship of Yahweh, God would uproot His chosen people by the hands of pagan nations. Amos is the first prophet to speak of this time of judgment as “the day of the LORD” (see 5:18, 20). The prophet paints a vivid picture when he quotes God as saying: “And I will destroy it” (Israel) “from the face of the earth; … And will sift the house of Israel among all nations,  As grain is sifted in a sieve;” (9:8-9). 

Yet, if they would repent the LORD assures them that, “I will not utterly destroy the house of Jacob,” (9:8). There were promises of great hope that “the LORD God of hosts will be gracious unto the remnant of Joseph” (5:4-6, 14, 15). (Note here the theme of the “remnant,” which is explained by Paul in Romans 11:1-5, 7). The promise is of the Messianic Kingdom established with a repentant remnant, and ruled over by the restored “house of David” (Amos 9:11-12). Consequently, the throne of David would reunite the twelve tribes “as in the days of old” (9:11), in a kingdom that would be eternal. Moreover, the result of this restored “tabernacle of David” would be that Israel’s rule would be extended over “Edom” (Edom is representative of Israel’s enemies) and “ALL the heathen;” or said another way – All Gentile nations! (See 9:12.) 

When this prophecy is paralleled with the observation of James (Ac 15:13-17), it becomes clear that the “tabernacle (house) of David” was re-established by Jesus, the Son of David (see Luke 1:32; Mt. 21:9 etc.), who resurrected from the dead to occupy the throne of His father David (see Lk. 1:32; especially Ac. 2:30 as it is compared with Ps. 132:11). And, further, that this rebuilding of David’s house was accomplished contemporaneously with God’s judgment upon Israel. A destruction and scattering that was presaged by the Assyrians and Babylonians, but completely carried out by the Romans in the generation of Jesus and His apostles (see Mt. 23:34-38 and 24:34). Of course this was accomplished in A.D. 70 by the Roman general Titus.

As we have already seen, the Lord’s promise to rebuild the house of David “as in the days of old” (9:11), has the reuniting of the twelve tribes of Israel in view—as they were during the reign of King David. This house was raised up on the Day of Pentecost A.D. 30 in the city of Jerusalem, when those who had been sifted throughout the habitable earth (by the Assyrians and Babylonians), along with those of Judah who were God’s remnant – God’s elect (Ro. 11:1-5, 7)— the Israel of Promise (Ro. 9:6-8; Ga. 4:22-31), as shown in Acts 2:9-11, ascend to Jerusalem from all points of the compass to be filled with the Holy Ghost, as the prophet Joel had foretold (Joel 2:28ff).

II. The Church is the Messianic Kingdom foretold in the Old Testament.

In a resent debate on eschatology I asked my Premillennial friend: “In your view, does Amos’ prophecy of the House of David being reinstated to rule over the world (as given in Amos 9:11-12), have the Messianic Kingdom in view?” My Premillenial friend answered “No”. 

My friend was good enough to provide a reason for his answer: “The Church, according to Paul, was a mystery to the Old Testament prophets, including Amos.” Then, my opponent proceeded to give his definition of “mystery” (Greek, mystârion): “a secret.” My friend, then, concludes from his definition that Amos could not have prophesied about the Church of Jesus Christ, because it was a “secret” kept from (not only him) but from all Old Testament Prophets. 

My friend’s, “reason” for arriving at his answer of “No” is in error, therefore, his answer of “No” is in error. My friend may have defined the English word “mystery” for English speaking people, but he has not grasped the meaning of the word either from the Hebrew nor the Greek. The Hebraic meaning of the word is: a veiled hint at God’s intentions for the future; the Hellenic meaning is: a truth revealed to the initiated, but hidden from the uninitiated. Because Paul (Ro 16:25-26) was a Hebrew writing to Greek speaking people, we may rightfully expect him to be employing the word mystârion in both Hebrew and the Greek senses. 

The reason to accept the definition I presented over my friend’s is hermeneutical: If the my friend’s definition is allowed, Holy Scripture (which states that God will do nothing, unless He reveals it first to the prophets) is violated. The prophet Amos writes it this way: “Surely the Lord God does nothing, unless He reveals His secret to His servants the prophets” (Amos 3:7). Now, dear reader, since the Church has maintained a presence in the earth for approximately 2,000 years, one of two things is true, if Premillennialism is correct, namely: 

1. Amos was wrong and is therefore disqualified as a true prophet—in which case the veracity of the entire Bible is brought into question. Or, 
2. Amos is a true prophet and the Church is not a work of God in the earth—in which case it is a work of the Devil. 

The puzzle to the objection being reviewed here, is that both the opposition and myself agree that Amos is a true prophet and that the Church is a true work of the Holy Spirit in the earth. 

It is clear to a blind man that Premillennialism’s problem in admitting that Amos 9:11-12 references the Messianic Kingdom of the House of David is Bishop James’ statement given to us by Luke the evangelist in Acts 15:13-18, where the Lord’s brother identified the Church as the Tabernacle (house) of David that has been rebuilt. Luke reports (and we believe Luke’s report) James saying: 

“Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world.” 

Dear reader, if words mean anything at all, James is declaring, reasoning, that since the Gentiles have come into the blessings of the Church (Kingdom), the prophecy of Amos had come to fruition.

III. The prophets of the Old Testament prophesied of the Messianic Kingdom—which the churchmen of the New Testament identified as fulfilled in the Chruch.

The Prophet Jeremiah: In Jeremiah 31:31-34 the prophet foretold of a “New Covenant” that Yahweh would make with the “House of Israel” and with the “House of Judah.” According to the author of the book of Hebrews, this prophecy was fulfilled by Christ’s work on the cross (He 8:6-12 cf. Mt 26:28) and realized in the Church; which is the “House of Israel” and the “House of Judah.” That is to say: the covenant of Calvary was, indeed, made with Israel. Thus, the Israel of Promise was not rejected—only the Israel of Unbelief. The Church, therefore, is the covenanted Israel; the Gentiles have access only through a grafting process (Romans 11), or one could say: “adoption” (see Ro 8:15, 23; Ga 4:5; Ep 1:5). 

The Prophet Joel: In Joel 2:28-32 the prophet tells of a time when Israel would be restored in a Messianic Age. According to Joel, this would happen after a time of judgment. In this time of restoration the Spirit of God would be poured out upon “all flesh,” namely, the Jews and Gentiles alike (see verses 28 and 32). According to the Apostle Peter this prophecy began to be fulfilled on the day of Pentecost A.D. 30. It was established with the Israel of Promise, called by Joel (and Paul) “the remnant” (see Ro 11:1-5). ~ Therefore, the establishing of the Messianic Kingdom began on the day of Pentecost A.D. 30 as recorded in Acts 2 where Peter announces: “this is that spoken of by Joel …” (Acts 2:16) 

The Prophet Malachi: In Malachi 1:11-12 the prophet foretells of a time in the Messianic Kingdom when “in every place incense shall be offered” in the name of the LORD, “and a pure offering” would be offered. In verse 12, Malachi calls this pure offering the “table of the LORD”: 

“For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible.” —Malachi 1:11-12

v11 “And in every place.” The idea is: throughout the entire world. See the statement before: “My name shall be great among the Gentiles,” and the statement after: “For my name shall be great among the nations.” The “gentiles” and “nations” have all nations in view. 

v11 “Incense shall be offered unto my name.”  In this Messianic Kingdom, prayer to Yahweh would be a sweet smelling savor sent up from “among the Gentiles ... in every place.” 

v11 “And a pure offering.” In the Messianic Kingdom “a pure offering” will be made for trespasses and sins “among the Gentiles ... in every place.” ~ Throughout holy Scripture Jesus is shown as the “pure offering” for sin (see 2 Co 5:21). 

All Christians acknowledge the sacrifice of Christ on the cross: outside the walls of Jerusalem, at nine o’clock on the morning of Nisan 14, A.D. 30. To most, it is an event locked in space and time; but ... Malachi speaks of this “pure offering” (sacrifice) being executed “in every place.” Therefore, unlocked from space and time. Of what could Malachi have been speaking? The answer is, the Lord’s Supper. 

When Malachi wrote of the altar of Holocaust he spoke of it as “the table of the Lord” (see verse 12). In Hebrews 13:10-11 the author parallels the altar of holocaust to the Lord’s Table of the Christian Eucharist. This teaching is Pauline. For Paul wrote, accusingly, concerning those who would partake of the Eucharist and eat at a pagan feast, those things offered to idols: “You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons,” he told them (1 Co 10:21). Paul, further, told the Christians that “... as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” (1 Co 11:26). Thus, through the weekly observance of the Eucharist (Ac 20:7-11) throughout the earth, it is declared that the Messianic Kingdom of the Davidic King is established. The “pure” (sinless-spotless) “offering” has been unlocked from time and space, and is now manifested in the breaking of the bread and the sharing of the Eucharistic cup (1 Co 11:26). 

In relation to this “pure offering” being offered “among the Gentiles ... in every place,” we should look to Romans 15:16 from the NASB. Here, when Paul writes of “ministering the Gospel,” he employs the Greek word “herourgounta” (used only here in the New Testament), which refers to ministering as a priest. Paul references his priestly functions in presenting the Gentiles as an offering to God. To understand his meaning, a comparison should be made with 1 Corinthians 10:17-18; which teaches that those who partake of the covenant meal of bread and wine take on a oneness with the sacrifice of Christ: just as those who partake of the sacrifice from the altar of holocausts (namely, the Old Testament’s Lord’s table) have an identity with the altar (namely, the sacrifice). Therefore, Paul sees himself functioning as a Christian priest, officiating at the Lord’s table of the Messianic Kingdom, as the communicants identify (vicariously) with the “pure offering” of Christ; Who is made present through the bread and the wine—“in every place.”

IV. The Old Testament Prophets Prophesied of the Church

One is left shaking one’s head at the insistence of Premillennialism’s adherents  that the prophets never saw nor prophesied of the Church (a charge often heard when debating eschatology). It is surprising to me that anyone with a modicum of reasoning ability would take such a barmy position.

So far this writing has proven:

1. That, according to James, the prophet Amos prophesied about the Church (Acts 1516-17 cf Amos 9:11-12);
2. That, according to Peter, Joel prophesied about the Church (Ac 2:16-21 cf Joel 2:28-32);
3. That, according to the author of Hebrews, Jeremiah prophesied about the Church (He 8:6-12 cf Je 31:31-34);
4. That, according to Paul, Malachi prophesied about the Church (Ro 15:16; 1 Co 10:17-18 cf Mal 1:11-12).

V. The Kingdom Teachings of Jesus 

1. Israel’s New Birth: John 3:7, “Marvel not that I said unto thee, Ye must be born again.” ~ Jesus informs Nicodemus (a ruler of the Jews) that they (the Israelites) must be born again. The Greek soi is the plural “you all.” Jesus is speaking past Nicodemus to the nation he represented. This New Birth took place on the Day of Pentecost, A.D. 30.
2. The Kingdom Is Present: Matthew 4:17, “Repent: for the kingdom of heaven is at hand.” ~ Jesus, according to Mark, came to Galilee, preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel’” (Mk 1:14-15). In Matthew 12:28, Jesus would refer to His exorcisms and say, “... if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.” That the Kingdom was a present reality is a constant theme in the preaching of Jesus. 
3. The Gospel of the Kingdom (The Sermon on the Mount), Matthew chapters 5, 6 and 7. ~ The Sermon on the Mount is the King’s Kingdom Manifesto. 
4. The Our Father: Matthew 6:9-13. ~ Jesus teaches His disciples to pray for the Kingdom to come on the earth as it has come in Heaven. The rejection of the King did not postpone the establishing of His Kingdom. It was established in Heaven upon His return (Da 7:13-14 cf Re 12:5) and in the earth by His Church. Premillennialism’s position on the Kingdom of the Messiah is for a future age. In short, Jesus instructs His disciples to expect and prepare for the occupation of the earth; while most of evangelicalism, on the other hand, expects and prepares for the evacuation of the earth, and its surrender to the Antichrist. Which view reflects the teaching of Jesus?! 
5. Oneness of the Old and New Testament Church: Matthew 8:5-13. ~ In v10, referencing the Gentile Centurion, Jesus stated: “I have not found such great faith, not even in Israel,” then He states, “And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be cast out into outer darkness.” Those who come from the “east and west” references the Gentiles (represented here by the Centurion). Jesus also speaks, in this text, of “the sons of the kingdom” (verse 12): who will be cast out (of the Kingdom), “into outer darkness,” for their lack of faith. These “sons of the kingdom,” though descended from the patriarchs, are excluded from the Kingdom of Heaven for their rejection of Christ (see Romans ch. 11). Jesus uses the backdrop of the believing Gentile (verses 8, 9, 10) to demonstrate the future Jewish rejection, and Gentile acceptance, of His Kingdom (Mt 21:33-46).
6. VI. Announces the Establishing of the Messianic Kingdom: Matthew 11:1-6. ~ The faith of the Baptist had lapsed. He sent his disciples to Jesus to ask if He was, indeed, the Messiah. Jesus responded with a reference to Isaiah 35:2-6. This particular passage from Isaiah identifies the One who was to come, and establish the messianic age. Notice, Jesus uses Isaiah’s quote to answer the Baptizer’s question: “Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, And the tongue of the dumb sing. For waters shall burst forth in the wilderness, And streams in the desert.” (Isaiah 35:5-6). Compare to Jesus’ reply: “Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.” Thus, Jesus identified His coming as establishing the Kingdom of the Messiah! 
7. VII. Elijah Had Already Come and Ushered in the Kingdom of the Messiah: Matthew 17:9-10. ~ The second coming of the prophet Elijah was expected “Before the coming of the great and dreadful day of the LORD” (Mal 4: 5)—a day that would mark the judgment of unbelieving Israel and the arrival of the Messianic Kingdom. When the disciples realize that Jesus was laying claim to messianic prerogatives (Mt 17:9-10) they ask him, “Why then do the scribes say that Elijah must come first?” Jesus answered them, “Elijah has come already,” (Mt 17:12). Before this event Jesus had stated clearly, concerning John the Baptist, “he is Elijah who is to come.” (Mt 11:14). 
8. VIII. Parable of the Good Seed and Tares: Matthew 13: 24-30, 37-34. ~ The part that is most important for us is the “harvest” of the tares and wheat. In verse 30 Jesus says: “Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, ‘First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.’” A point that is inescapable is the thing Jesus said would be done first. First, the tares (children of the wicked one—v38) are to be gathered from the field (the world —v38). In v41 we are given Jesus’ commentary on v30; Jesus explains: “The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness;” then Jesus continues to say, “‘and will cast them into the furnace of fire;’” in that place there will be weeping and gnashing of teeth.” There is NO rapture spoken of by Christ in this passage. Instead of a rapture, there is a promised taking away of the wicked out of the kingdom—which is identified as the “world.” While this does not agree with the futuristic view of the Negative, yet it is in perfect agreement with all Jesus ever taught about the consummation of His kingdom. 
9. IX. Wicked, Taken in Judgement; Righteous, Left Behind: Matthew 24:37-42. ~ In Jesus’ analogy of the Days of Noah and the Coming of the Son of man, those taken from the field, bed and the grinding wheel are to be compared to those taken in judgement during the flood. Again, there is no rapture here, but a taking in judgement. 
10. The Tribulation Would Happen in Jesus’ Generation: Mathew 24:34. ~ No matter how fiercely the futurists attempt to wrest this text from its natural understanding it remains steadfastly sure.
11. XI. The Whole World Becomes the Kingdom of Heaven: Matthew 13:33. ~ The Gospel of the Kingdom is like leaven that is worked into society through the efforts of the Spirit-filled Church, until the whole world becomes the Kingdom of Heaven.
12. XII. A General Resurrection: John 5:28-29. ~ Jesus taught a general resurrection of the righteous and wicked at the same moment: as did Daniel  (Da 12:2) and Paul (Ac 24:15).

Amen

Apostolically Speaking,

☩Jerry L Hayes D.D.