Page 360 - Way of Life Encyclopedia of the Bible Christianity. Based on the King James Bible

KINGDOM OF HEAVEN - KINSMAN REDEEMER

addressing “the chief priests and elders of the In what sense was it within the Pharisees? (1) In the
people” (v. 23). Verse 45 makes this quite plain. “And sense that it was already in their midst because Christ
when the chief priests and Pharisees had heard his the King was present. I believe this is the primary
parables, they perceived that he spake of them.” Thus interpretation of this passage. The kingdom of God is
this passage teaches the Jewish religious rulers of Jesus’ used repeatedly in this sense in the Gospels, as Christ
day lost their position in the kingdom of God because of was presenting Himself as the Messiah of Israel. “The
their rejection of Christ. The kingdom of God would be kingdom of God is come nigh unto you” (Lk. 10:9). Note
taken from them and given to others. Second, Jesus did the following passages carefully: Lk. 10:9, 11; 11:20;
not say the kingdom of God would be given to the 13:28-29; 14:15; 19:11; 21:31; 22:16, 18; 23:51. (2) In
church, but to “another nation.” This could refer to the the sense that the kingdom of God has a spiritual aspect
church, since she is called a “holy nation” (1 Pe. 2:9), (Col. 1:13). I am convinced that this is a very secondary
but it does not have to refer to the church. It could as application of this passage because (a) Christ was
easily refer to a future restored Israel. And to interpret addressing the Pharisees, and the kingdom of God was
this “other nation” as the church contradicts much clear NOT present spiritually within the Pharisees; (b) the
Bible truth. It contradicts the context of the passage. It context points to the future (verses 22-37); (c) the Bible
contradicts God’s promises to Israel in the O.T. It focuses on the kingdom of God in its real, earthly sense.
contradicts consistent N.T. revelation concerning the [See Allegorical, Covenants, Israel, Kingdom of Heaven,
kingdom of God. Third, the parable itself teaches that Law, Millennium, Observation, Peace, Prophecy.]
Israel and her promises shall remain intact in a future KINGDOM OF HEAVEN. This is frequently used
restoration. In the parable of Mt. 21:33-44, the vineyard synonymously with the kingdom of God. Compare Mt.
is Israel and the husbandmen pictures Israel’s spiritual 3:2 with Mk. 1:14; Mt. 4:17 with Mk. 1:15; Mt. 5:3 with
rulers. It is the husbandmen who are destroyed and Lk. 6:20; Mt. 13:11 with Mk. 4:11; Mt. 19:14 with Mk.
replaced, not the vineyard. Fourth, the O.T. reference 10:14; Mt. 19:23 with Mk. 10:23-25. The terms
(Ps. 118:22) which Jesus quoted in Mt. 21:42 upholds kingdom of heaven and kingdom of God emphasize two
the truth that Israel’s rulers are replaced, not Israel aspects of the same kingdom. Kingdom of God reminds
herself. In Ps. 118:22, it is the “builders” who are in us that God is the ruler of the kingdom. Kingdom of
view. The builders are the spiritual rulers of Israel who heaven reminds us that the kingdom originates from
rejected Christ, God’s Chief Stone. Therefore, again, God’s throne in heaven. The O.T. prophets foretold the
Jesus is teaching that the rulers shall lose their place kingdom of God which would be established on earth
because of their rebellion. The builders are rejected, not through Israel. Jesus Christ was born of the seed of
the building. Fifth, O.T. testimony upholds the truth that David and presented Himself as the Messiah of Israel.
Israel’s rulers are replaced, not Israel herself. It has The phrase “repent, for the kingdom of heaven is at
already been demonstrated that God’s promises to hand” declared the fact that the promised King was then
national Israel cannot be lost through disobedience present (Mt. 4:1-2; 17; 10:7). He was rejected by His
because of their unconditional, eternal nature and own people (Jn. 1:11; Mt. 12:24; 27:22-25), but He
because God has continued to reaffirm them after promised that He would return after an unspecified
disobedience. The covenants promised that Israel would interlude of time and establish His kingdom (Lk.
be chastened for sin, but not permanently cast aside. (6) 19:11-27; Mt. 23:37-39; 25:31; 19:28). The interlude,
N.T. testimony promises the nation Israel a future of course, is the present church age. [See Kingdom of
restoration. It has been demonstrated in this study that God, Prophecy.]
N.T. usage of the kingdom of God points to the same KING’S DALE. The valley on the east side of
future, earthly Davidic kingdom as that foretold in the Jerusalem where the Kidron brook flowed (Ge. 14:17; 2
O.T. One relatively obscure statement in Mt. 21:43 Sa. 18:18). [See Jehoshaphat - Valley of, Kidron.]
cannot overthrow consistent and clear N.T. revelation. KING’S POOL. The large reservoir on the W. side of
The Kingdom of God Cometh Not with Observation Jerusalem. Also called the Upper or Old Pool, now
(Luke 17:20-21). This expression in the Gospel of Luke called Birket-el-Mamilla (Young) (Ne. 2:14; Is. 7:3;
is addressed to the Pharisees. In interpreting this 22:11).
passage we must first note that there is a sense in which
the kingdom of God WILL come with observation, as we KINSFOLK. Kindred; relatives (Job 19:14; Lk. 2:44).
have seen in these studies already (Lk. 19:11-27; 2 Ti. KINSMAN REDEEMER. In Hebrew law, a near kin
4:1). In fact, Christ refers immediately to this observable who redeems the property of an impoverished relative
coming of the kingdom in this very passage (verses (Le. 25:25-28). Boaz became kinsman redeemer for his
22-37). In what sense, then, is Christ saying that the relative, Elimelech (Ru. 4). The kinsman redeemer is a
kingdom of God “cometh NOT come with observation”? picture of Jesus Christ who became a man to redeem

360 Way of Life Encyclopedia of the Bible & Christianity