THE SETTING UP OF THE KINGDOM
By Joseph H. Waggoner
THE SETTING UP OF THE KINGDOM.
In regard to the manner of, or as to what constitutes the setting up of, the kingdom, we come in conflict with another class who teach the theory of what is called the Age to Come. This theory appears in many phases, and we can only notice some of its main features. Its most prominent points, with which we disagree are these: That the Lord will set up his kingdom upon the earth at his second advent by giving his people authority to rule over the nations then existing; and that the nations will not be destroyed at that time, but be put upon a new probation. In this the reader will see a modification of the old theory of the millennium, the main difference being, that in that theory the Lord was not supposed to come until the close of the millennium, while in the Age-to-Come theory, he is personally on the earth during the one thousand years. We have no faith in, and no sympathy for, the doctrine of future probation after the second advent. It is a deception of the enemy to lull people to sleep, and lead them to look with indifference upon the ushering in of the great and terrible day of the Lord. Without stopping to notice the particular errors of that view, we proceed to show what the Scriptures teach on the subject. We quote the same prophetic declaration as our text:— Dan. 2:44: “And in the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” Two points of inquiry we shall raise on this text: 1. What is the act of setting up the kingdom? 2. When will it break in pieces the kingdoms of earth? We have already noticed to some extent when it will be set up. Other testimony on that point will be embraced in the divisions here indicated. 1. It is of great importance to keep in mind this truth, that the “God of Heaven,” of whom it is said in the text, he shall set up a kingdom, is the Father and not the Son. In 1 Chron. 17, there is a promise given to David concerning his seed, which evidently refers to Christ, wherein God said, “I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. He shall build me an house, and I will establish his throne forever.” “I will settle him in mine house, and in my kingdom.” Verses 11, 12, 14. The word establish is evidently used here in the same sense that the expression set up is in Dan. 2. It may also be used to denote the confirmation of that which is set up, and is so used in Isa. 9:7. “Of the increase of his [Christ’s] government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it, with judgment and with justice, from henceforth even forever.” Now we have in definite terms the establishing of the kingdom ascribed to both the Father and the Son; and we must look to other scriptures to ascertain the precise work of each. That their works are different is shown in these promises. The Father said he would settle David’s seed in his house and kingdom, and establish his kingdom and throne; and the Son shall order it and establish it with judgment and with justice. The Father sets it up, and settles the Son in it; the Son orders and rules what he has received of his Father. This view is abundantly sustained by the Scriptures. Dan. 7:13, 14: “I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him,” &c. Here is the act of the Father—conferring the kingdom on the Son of man; and the consequence—all people, nations, and languages, serve him, or he rules in the kingdom conferred upon him by the Father. Ps. 2:8, 9, expresses the same idea. “I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” Ps. 110:1, 2, is parallel to the foregoing: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.” Luke 1:32, 33, says the same thing. “The Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.” It will be noticed in all these passages that the only work ascribed to the Father is that of giving the throne and kingdom to his Son, thereby putting his enemies under his feet. All else—the dashing, breaking, destroying (his enemies), ruling, ordering, and establishing it, is the work of the Son. See also Luke 19:12, 15, where the Saviour likens himself to a certain nobleman who “went into a far country to receive for himself a kingdom, and to return.” “And it came to pass, that when he was returned, having received the kingdom, then he commanded,” &c. According to the Age-to-Come teachers he only received something of which to make a kingdom. And it is utterly impossible to harmonize their view with the Scriptures; for they assert that it cannot be called a kingdom until the materials are gathered in order and arranged and established, and the Son is ruling in their midst; but there is not a text in the Bible that goes to show that the Father gives the Son a kingdom in any such condition. He has received the kingdom when he returns from Heaven; the kingdom is given to him when he is brought before the Ancient of days. If there is in all the Bible a single passage which ascribes any work to the Father, in the setting up of the kingdom, but that of conferring it upon the Son, or of investing the Son with regal power, we ask to be cited to such passage. And that work is certainly accomplished in Heaven before the second advent.