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The Kingdom and Coming of Christ; a Study of Millennialism

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The Kingdom and Coming of Christ; a Study of Millennialism Class _____ Book_ COPYRIGHT DEPOSIT, THE KINGDOM AND COMING OF CHRIST A STUDY OF MILLENNIALISM BY CLAYTON A. MUNRO BOSTON RICHARD G. BADGER THE GORHAM PRESS COPYEIGHT, 1919, BY CLAYTON A. MuXEO All Rights Reserved i ^ rd Made in the United States of America The Gorham Press, Boston, U.S.A. ©CI.A530086 I DEDICATED TO THE MEMORY OF MY PROMOTED MOTHER MY FIRST THEOLOGICAL INSTRUCTOR PREFACE THE Great War with its severe shock has quick¬ ened interest in the millennial teaching of the sec¬ ond coming of Christ and the end of the world. To many there seems to be strong evidence to support the theory that a new dispensation is dawning in which Jesus will return to earth and assume control of the kingdoms of the world with the centre of his govern¬ ment at Jerusalem. Such a revelation of sovereign power would seem to be a quick remedy for all the moral and social ills of humanity and the establishment of righteousness on the earth. The premillennial plan of the ages so elaborately worked out binds God to clearly defined limits beyond which He cannot move, and outside of which apparently He has no jurisdiction. This plan the Almighty must follow with mathematical precision. It implies that He cannot shorten the days because they are set in thousand year ages, or dispen¬ sations ; neither can He lengthen them, even in the exer¬ cise of long-suffering mercy, because the times are ap¬ pointed. In early life the author came in contact with millen- nialism, and it made a favorable impression on him. Later, in his ministerial work, he was confronted with it in an aggressive form. Noting its unfortunate ef¬ fects he was led to a more careful and guarded study of its philosophy and theological bearing. This re¬ vealed the startling fact that in the premillennial sys¬ tem the gospel of Jesus is not considered the divine means for the conversion of the world. In 1915 the Ministerial Association of Bermuda gave v VI Preface the subject extended consideration. The author pre¬ sented the closing paper of the discussion. It was there suggested that a comprehensive treatment of the whole system from the viewpoint of that address would be very valuable to Bible students. These facts inspired the production of this book. It is prayerfully sent forth on its gospel mission in the full confidence that the Apostle was inspired by the Spirit of God when he wrote, “ Wherefore Jesus is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for transgressors.” (Heb. 7: 25.) Clayton A. Muneo. Annapolis Royal, N. S. CONTENTS CHAPTER PAGE I The Jewish Conception of the Kingdom 1 II The Millennial Conception of the Kingdom . 8 III The Throne of David. 20 IV The Millennial Reign ..... 43 V The Reign of Jesus. 70 VI The Purpose of the Gospel .... 88 VII The Fulness of the Gentiles 140 VIII The Two Resurrections. 178 IX Jesus Coming Again. 198 Introduction. 198 1. The End of the World .... 199 2. The Return of Jesus to His Disciples 209 3. The Coming of the Lord at the De¬ struction of Jerusalem .... 217 4. The Testimony of Revelation . 216 5. Epistolary Testimony .... 260 0. The Coming of Christ to Judgment . 275 X The Gospel Hope. 295 Index . 311 THE KINGDOM AND COMING OF CHRIST THE KINGDOM AND COMING OF CHRIST CHAPTER I THE JEWISH CONCEPTION OF THE KINGDOM DURING the time that intervened between the prophets, or the closing of the Old Testament canon, and the advent of Jesus, there grew up a large apocalyptic literature, which gave a literal and political interpretation to the Messianic prophecies. This Rab¬ binical interpretation influenced and moulded all the thinking of the people. They looked forward to the promised Messiah, as he who would come and deliver them from the yoke of the foreigner, restore to them the Davidic kingdom, and make them the dominant world power unto which all nations would flow. (Isa. 2:2.) When Jesus entered upon his public ministry, this was the general expectation of the people. The fervid preaching of John the Baptist, from his startling text, “ Repent, for the kingdom of heaven is at hand,” aroused the whole country with an unprecedented enthusiasm, and multitudes of excited people flocked to his great meetings at the fords of the Jordan. They felt that nowr their long hoped for deliverance was to be accom¬ plished. Even the most zealous and devoted disciples of John accepted the announcement of the approaching kingdom, as an assurance that they were to receive im¬ mediately their political liberty under their own king of the lineage of David. Did not their prophets foretell such a glorious consummation? Did not all their 1 2 The Kingdom and Coming of Christ schools teach and all their Rabbis agree that this was the meaning of all their prophets? Surely the glory of Israel was at hand. Such was the mental condition and religious expecta¬ tion of the people when Jesus began to preach and to teach the mysteries of the kingdom of God. This fact must be firmly held by the person who would understand and correctly interpret the preaching of Jesus and the peculiar effect it had upon both the populace and the rulers of the Jews. Their minds were so preoccupied with their political conditions, and the future of their country, that they unhesitatingly interpreted the decla¬ rations of Jesus to mean that they were now to be de¬ livered from the hated Roman power, to become again a sovereign people. The intense enthusiasm which moved the multitudes to follow Jesus from village to village and country to city, wras not so much from a sense of moral need, as an assurance of physical relief and a quickening of political hopes. The religious and politi¬ cal w^ere so intertwined in the history of Israel and the thought of the people, that they could not think of a re¬ ligious reformation apart from the political deliverance of their country from the bondage of a foreign power. From the beginning of their history, church and state were so combined that they rose and fell together. Consequently, to them religious reformation meant po¬ litical restoration. All the teaching of Jesus was handicapped by these political hopes and aspiration of His hearers. They watched His words for any intimation that, at last, their political hopes and aspirations were to be real¬ ized. Owing to their predilections, His references to the kingdom conveyed quite a different meaning from what He intended. Every effort of His to re- The Jewish Conception of the Kingdom 3 move the false impression only intensified it. So sure were they that He was the long expected deliverer of their country, that they attempted to 44 take Him by force and make Him king.” (John 16: 15.) Only His departure from their midst saved Him from this humili- tion, of their misconceived patriotic designs. When their attempt was thus foiled, they became suspicious of His claims and character, and turned away from Him. So great was the defection that from that time 44 many of His disciples went back and walked no more with him.” (John 6: 66.) Had He satisfied their national hopes, the rulers of the Jews would have received Him gladly, and would have followed Him loyally in a war of liberation against the Roman Cassar, but when their hopes were disap¬ pointed, they turned against Him, and concentrated all their thought and energy upon the task of discrediting Him as an impostor. Having committed themselves to such a policy, they felt that they must prove their case at all hazards. This led them into the iniquitous ex¬ pedient of bribing false witnesses to substantiate their envious accusations. Thus their political hopes, based upon a literal interpretation of their prophets, led them to deliver their Messiah to the Gentile Governor, with the vehement clamour 44 Crucify Him, crucify Him.” It requires no argument today to prove that these people through ignorance and envy committed the greatest crime in history, 44 when they murdered the Just and Holy One.” Paul referred to their ignorance thus comprehensively, 44 For they that dwell at Jeru¬ salem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every sabbath day they have fulfilled them in condemning 4 The Kingdom and Coming of Christ Him.” (Acts 13:27.) Their error was due to a strictly literal interpretation of prophecy. This kind of interpretation so distorted their conception of the coming Messiah and the Messianic kingdom that they were not prepared to accept any person as the Messiah who was not pre-eminently a political leader and deliverer. This is why so many of the people were easily misled by the false Christs. Jesus cau¬ tioned His followers against such deceivers. (Matt. 24: 5, 24.) These literal interpretations arousing and stimulating political hopes and aspirations were the chief barriers in the way of Jesus making Himself un¬ derstood. Throughout His ministry He labored to re¬ move these misconceptions and get the people to under¬ stand that His kingdom was not political but spiritual, He was not a rival of Caesar or any earthly ruler, neither was His kingdom designed to displace the politi¬ cal power of any nation, nor yet to restore the national integrity and departed political glory of Israel. When Pilate questioned Him regarding His regal claims and designs He definitely stated, “ My kingdom is not of this world: if my kingdom were of this world, then would my servants fight that I should not be delivered unto the Jews: but now is my kingdom not from hence.” (John 18:36.) He insisted that He had not come to assume any of the prerogatives either of an earthly king, or of a civil judge.
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