in Scripture, is a term of frequent occurrence, and variously
applied. Thus we read of the kingdom of God, Psalm ciii, 19; Dan. iv, 3;
or his universal empire and dominion over all creatures; in reference to
which it is said, “Jehovah is a great God, and a great King above all
gods,” Psalm xcv, 3. “His throne is established in the heavens, and his
kingdom ruleth over all.” Again: we frequently read in the evangelists
of the kingdom of heaven; a phrase, says Dr. Campbell, in which there is
a manifest allusion to the predictions in which the dispensation of the
Messiah was revealed by the prophets in the Old Testament, particularly
by Daniel, who mentions it as “a kingdom which the God of heaven would
set up, and which should never be destroyed,” Dan. ii, 44. The same
prophet also speaks of it as a kingdom to be given, with glory and
dominion over all people, nations, and languages, to one like unto the
Son of man, Dan. vii, 13, 14. And the Prophet Micah, speaking of the
same era, represents it as a time when Jehovah, having removed all the
afflictions of his people, would reign over them in Mount Zion
thenceforth even for ever, Micah iv, 6, 7. According to the prophecy of
Daniel, this kingdom was to take place during the existence of the Roman
empire, the last of the four great monarchies that had succeeded each
other, Dan. ii, 44. And as it was set up by the God of heaven, it is, in
the New Testament, termed “the kingdom of God,” or “the kingdom of
heaven.” It was typified by the Jewish theocracy, and declared to be at
hand by John the Baptist, and by Christ and his Apostles also in the
days of his flesh; but it did not come with power till Jesus rose from
the dead and sat down on the right hand of the Majesty on high, Acts ii,
32–37. Then was he most solemnly inaugurated, and proclaimed King of the
New Testament church, amidst adoring myriads of attendant angels, and
“the spirits of just men made perfect.” Then were fulfilled the words of
Jehovah by the Psalmist David, “I have set my King upon my holy hill of
Zion,” Psalm ii, 6. This is that spiritual empire to which he himself
referred when interrogated before Pontius Pilate, and in reference to
which he said, “My kingdom is not of this world,” John xviii, 36, 37.
His empire, indeed, extends to every creature; for all authority is
committed into his hands, both in heaven and on earth,” and he is head
over all things to the church;” but his kingdom primarily imports the
Gospel church, which is the subject of his laws, the seat of his
government, and the object of his care; and, being surrounded with
powerful opposers, he is represented as ruling in the midst of his
enemies. This kingdom is not of a worldly origin, or nature, nor has it
this world for its end or object. It can neither be promoted nor
defended by worldly power, influence, or carnal weapons, but by bearing
witness unto the truth, or by the preaching of the Gospel with the Holy
Ghost sent down from heaven. Its real subjects are only those who are of
the truth, and hear Christ’s voice; for none can enter it but such as
are born from above, John iii, 3–5; nor can any be visible subjects of
it, but such as appear to be regenerated, by a credible profession of
faith and obedience. Its privileges and immunities are not of this
world, but such as are spiritual and heavenly; they are all spiritual
blessings in heavenly things in Christ Jesus, Ephesians i, 3.
applied. Thus we read of the kingdom of God, Psalm ciii, 19; Dan. iv, 3;
or his universal empire and dominion over all creatures; in reference to
which it is said, “Jehovah is a great God, and a great King above all
gods,” Psalm xcv, 3. “His throne is established in the heavens, and his
kingdom ruleth over all.” Again: we frequently read in the evangelists
of the kingdom of heaven; a phrase, says Dr. Campbell, in which there is
a manifest allusion to the predictions in which the dispensation of the
Messiah was revealed by the prophets in the Old Testament, particularly
by Daniel, who mentions it as “a kingdom which the God of heaven would
set up, and which should never be destroyed,” Dan. ii, 44. The same
prophet also speaks of it as a kingdom to be given, with glory and
dominion over all people, nations, and languages, to one like unto the
Son of man, Dan. vii, 13, 14. And the Prophet Micah, speaking of the
same era, represents it as a time when Jehovah, having removed all the
afflictions of his people, would reign over them in Mount Zion
thenceforth even for ever, Micah iv, 6, 7. According to the prophecy of
Daniel, this kingdom was to take place during the existence of the Roman
empire, the last of the four great monarchies that had succeeded each
other, Dan. ii, 44. And as it was set up by the God of heaven, it is, in
the New Testament, termed “the kingdom of God,” or “the kingdom of
heaven.” It was typified by the Jewish theocracy, and declared to be at
hand by John the Baptist, and by Christ and his Apostles also in the
days of his flesh; but it did not come with power till Jesus rose from
the dead and sat down on the right hand of the Majesty on high, Acts ii,
32–37. Then was he most solemnly inaugurated, and proclaimed King of the
New Testament church, amidst adoring myriads of attendant angels, and
“the spirits of just men made perfect.” Then were fulfilled the words of
Jehovah by the Psalmist David, “I have set my King upon my holy hill of
Zion,” Psalm ii, 6. This is that spiritual empire to which he himself
referred when interrogated before Pontius Pilate, and in reference to
which he said, “My kingdom is not of this world,” John xviii, 36, 37.
His empire, indeed, extends to every creature; for all authority is
committed into his hands, both in heaven and on earth,” and he is head
over all things to the church;” but his kingdom primarily imports the
Gospel church, which is the subject of his laws, the seat of his
government, and the object of his care; and, being surrounded with
powerful opposers, he is represented as ruling in the midst of his
enemies. This kingdom is not of a worldly origin, or nature, nor has it
this world for its end or object. It can neither be promoted nor
defended by worldly power, influence, or carnal weapons, but by bearing
witness unto the truth, or by the preaching of the Gospel with the Holy
Ghost sent down from heaven. Its real subjects are only those who are of
the truth, and hear Christ’s voice; for none can enter it but such as
are born from above, John iii, 3–5; nor can any be visible subjects of
it, but such as appear to be regenerated, by a credible profession of
faith and obedience. Its privileges and immunities are not of this
world, but such as are spiritual and heavenly; they are all spiritual
blessings in heavenly things in Christ Jesus, Ephesians i, 3.