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Prophecy on Mount Olivet

By Arlen L. Chitwood


Chapter Sixteen


To Receive a Kingdom


For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. (Matthew 25:14)


Therefore He said: “A certain nobleman went into a far country to receive for himself a kingdom and to return.” (Luke 19:12)


The parable of the talents presents an overall scope of the present dispensation, with a particular emphasis on events surrounding the Lord’s return and the kingdom that follows.  This parable covers events extending from the time of Christ’s first coming to the time of His return and is one of the most comprehensive parables in Scripture dealing with the purpose for and scope of the present dispensation.


The parable of the talents in Matthew 25:14-30 and the parable of the minas [KJV: pounds (which will be referred to hereafter in this document)] in Luke 19:12-27 are essentially the same, though certain internal differences exist.


Jesus gave the parable of the pounds to His disciples in a single discourse near the close of His earthly ministry while still in Jericho, before going up to Jerusalem.  He gave the parable at this time in order to dispel thoughts that His disciples had concerning the kingdom being established in days immediately ahead (Luke 19:11ff).


And the parable of the talents was given to His disciples in a larger discourse after they had been to Jerusalem in order to provide additional light upon the accompanying three parables.


The parable of the pounds was given preceding Christs entry into Jerusalem as the nations King, anticipating His rejection; and the parable of the talents was given following His entry and rejection, only two days before the Jewish people crucified their Messiah (Matthew 26:1, 2).


The overall framework of the parable of the talents and the parable of the pounds is the same.


A Nobleman (Christ) called His servants (Christians), delivered unto them His goods (His business), and commissioned them concerning the use of these goods.


He then departed into a far country to receive a kingdom (into heaven to receive the kingdom presently in possession of the incumbent ruler, Satan), leaving His servants with the promise that He would return (as King, in possession of the kingdom).


During the interim, between the time of the Nobleman’s departure and return, His servants were to exercise faithfulness to the responsibility with which they had been entrusted.


Then the day finally arrived when the Nobleman returned, as He had promised.  And, at that time, His servants were called before Him to give an account.


Those servants who had exercised faithfulness in their calling were commended and then rewarded by being placed in positions of power and authority in the kingdom that the Nobleman had acquired during the time of His absence.


Those servants exercising unfaithfulness in their calling though experienced rebuke, rejection, and chastisement.  No position in the Noblemans kingdom awaited them.

The main difference in the parable of the talents and the parable of the pounds is the manner in which the Nobleman delivered His goods to His servants prior to His departure.


In the parable of the talents, these goods were delivered to individual servants on the basis of their ability.  Some servants received more talents than other servants, though every servant received at least one talent (Matthew 25:14, 15).


In the parable of the pounds though, each servant received an identical amount.  There were ten servants and ten pounds, and each servant received one pound (Luke 19:13; cf. vv. 16-20).


“The talents” and “the pounds” have to do with monetary units of exchange.  The reference is to weighed amounts of precious metals such as gold or silver.  Coins of varying sizes would be one form of either.  The household servants were left in possession of the Nobleman’s wealth; and they were to use this wealth in carrying out their Master’s commission during the time of His absence, anticipating that day when He would return, having received the kingdom.


Just As, Even As


In the Greek text, the parable of the talents begins with the words Hosper gar.  Hosper is an adverb used as a connecting particle, and gar is a postpositive conjunction.  When brought over into the English text, gar would precede hosper in the translation, as shown in the KJV text:  “For [Gar] the kingdom of heaven is as [hosper] . . . .” (v. 14).


Note that the words “the kingdom of heaven is” are in italics, indicating that they are not in the Greek text.  These are words supplied by the translators, undoubtedly attempting to convey the thought expressed by the word hosper in order to help the reader better understand the subject matter of the text about to follow.


This particle, which could be better translated “just as,” or “even as,” connects that which follows with that which precedes.  It connects the parable of the talents with the parable of the ten virgins.  The parable of the talents is “just as” the parable of the ten virgins. 


Both deal with the same thing.  They form different facets of the same subject matter.

Since the parable of the ten virgins opened with “Then the kingdom of heaven shall . . . .” (v. 1), the translators, apparently on the basis of the thought conveyed by hosper (v. 14), attempting to show the inseparable connection between the two parables, used these same words to open the parable of the talents.


A better translation to adequately bring out the force of Hosper gar would be, “For it is just as . . . .”  “It” would refer back to the preceding parable, with attention called to the parable that is about to follow being “just as” the parable that has preceded.  A study of the parable of the talents will thus provide additional light on the parable of the ten virgins.


Something often overlooked in the parable of the ten virgins is the fact that this parable, as the parable of the talents, has to do with a Householder and servants in the house.  Note that the parable of the ten virgins continues the thought from the parable of the Householder and His servant (Matthew 24:45-51), which is itself a continuation of the thought from the immediately preceding parable concerning a house being broken up (vv. 40-44).


In the parable of the ten virgins, the Householder is referred to as the Bridegroom, revealing another facet of biblical teaching concerning the Master of the house — a facet of truth pertaining to the necessity of the Nobleman possessing a wife when He takes the kingdom and reigns (cf. Genesis 1:26-28; 2:18-24).


In the parable of the Householder and His servant and the parable of the ten virgins, the Master of the house is presented simply as absent, followed by His coming.  There is nothing directly recorded about His one-time presence and departure, as in the parable of the talents.  Such a previous presence and departure though must be understood, for in the parable of the Householder and His servant the Master of the house had previously placed His servant in charge of the house and commissioned him concerning responsibilities in the house (24:45).  The Householder’s “coming” (v. 46) would thus be His return, as in the parable of the talents (v. 19).


The same is true in the parable of the ten virgins.  The Bridegroom, who is the Householder from the previous parable, or the Man in the following parable, is absent.  He had previously been present with His servants (the ten virgins); but He departed into the far country, and His servants were to conduct their activities during His time of absence after a manner that would not only be in keeping with that which He had commanded prior to His departure but, as well, after a manner that would be in keeping with their faithfully awaiting and anticipating His return (cf. Hebrews 9:28).


The parable of the ten virgins presents proper preparation for going forth to meet the Bridegroom (proper preparation as one anticipates and awaits the Bridegroom’s return).  Possessing the extra portion of Oil, being filled with the Holy Spirit, is the central issue at hand.


The central issue in the parable of the talents though is faithfulness to the Householder’s charge concerning the proper use of His goods during His time of absence.  Nothing is stated about the filling of the Spirit, as in the previous parable.


These two parables teach two facets of a central truth:  Properly carrying out responsibility requires proper preparation.  That is, a proper use of the Master’s goods during the time of His absence necessitates that one be properly prepared.  Being filled with the Spirit (as in the parable of the ten virgins) and being busy about the Lord’s business (as in the parable of the talents) go hand-in-hand.


The only Christians really in a position to carry on the Lord’s business in its fullness are those filled with the Spirit. Thus, the sequence of the parables themselves is significant. 


God has given His Word and the Holy Spirit to Christians in order to properly equip them for not only the battle at hand but also the task at hand.  Adherence to the command, “. . . be filled with the Spirit” (Ephesians 5:18, must precede one’s faithful fulfillment of the command, “Do business [KJV: ‘Occupy’] till I come” (Luke 19:13).


The parable of the ten virgins (apart from the parable of the talents) actually though moves beyond the thought of being filled with the Spirit and reveals a purpose for this filling.  This parable reveals activity among the Householder’s servants, in complete accord with the same thing as is seen in the succeeding parable of the talents. 


Such is revealed by the ten virgins going forth with their lamps burning.  But only the five virgins in possession of the extra supply of Oil were in a position to carry out such activity in the light of the Bridegrooms return (ref. Chapter 14 in this book).


And in relation to such activity, both parables deal with faithful and unfaithful servants.  There are five wise virgins and five foolish virgins in one parable, and there are two faithful servants and one unfaithful servant in the other parable, which is in perfect keeping with that seen in the opening two parables in the Christian section of the Olivet Discourse.


It is within a framework of faithfulness to the Householder’s charge to His servants concerning activity during His time of absence (which involves the servants being properly prepared), along with that which occurs when the Householder returns, that the parable of the talents is “just as” the parable of the ten virgins.


Reason for Departure


The Nobleman, Christ, revealed His approaching departure to His disciples on more than one occasion (cf. Mark 2:19, 20; Luke 5:34, 35; 19:12; John 14:2, 3).  In accord with Old Testament prophecy, He was to return to the place from where he had come (back to heaven) and remain there for a specified period of time (2,000 years).  This was occasioned by the people of Israel rejecting and crucifying their Messiah.


At His first coming, Christ,


. . . came to His own [‘own things’ (neuter plural in the Greek text)], and His own [‘own people’ (masculine plural in the Greek text)] did not receive Him.

(John 1:11)


“His own things” refer to those things that were rightfully His:  the Davidic throne, His own throne, the domain over which He was to rule, etc.; and “His own people” refer to the Jewish people, His brethren according to the flesh.


Christ suffered at the hands of His own people because of His own things, things that rightfully belonged to Him.  All the sufferings of Christ, after some fashion, were associated with the “things” to which He came.


1)  Rejection by His Own


Jesus was born “King of the Jews,” He presented Himself to Israel as the nation’s “King” (Matthew 2:2; 21:1-11), and over His head at the time of His death the accusation read,



His Kingship was the central part of the accusation that the Jews presented when they took Jesus to Pilate:


. . . We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King. (Luke 23:2b)


Pilate, after questioning Jesus and listening to what He had to say relative to this accusation, responded,


So You are a king? (John 18:37a, NASB)


Jesus then said,


You say correctly that I am a kingFor this I have been born, and for this I have come into the world. . . . (John 18:37b, NASB)


Jesus though had clearly stated to Pilate that His kingdom was notof this world,” referring to the present world system under Satan; and from this statement Pilate apparently understood that even though a King other than Caesar may have been present, He posed no threat to the Roman Empire, which wasof this world.”  Thus, Pilate found “no fault in Him at all” (John 18:36-38).


Pilate brought Jesus forth to the Jewish people as “the King of the Jews,” seeking to release Him.  The people though cried out for the release of Barabbas, an imprisoned robber and murderer, rather than Jesus.  Pilate then released Barabbas and scourged Jesus (John 18:39, 40; cf. Matthew 27:26).


The Roman soldiers were then allowed to array Christ as a mock King, and Pilate, in this fashion, presented Christ once again to the Jewish people with the words,


. . . Behold the Man [the man arrayed in this ignominious fashion (a crown of thorns and a purple robe) as the King of the Jews]! (John 19:5b)


The religious leaders of Israel, seeing Christ arrayed in this mock fashion as their King, then cried out for His crucifixion.  Pilate though continued to seek His release (John 19:6ff); and after another conversation with Christ, Pilate brought Him forth to the Jewish people again, with the words,


. . . Behold your King! (John 19:14b).


The people of Israel though continued to cry out for His crucifixion.  This prompted the question by Pilate,


. . . Shall I crucify your King? . . . . (John 19:15a)


The chief priests responded,


. . . We have no king but Caesar! (John 19:15b)


Their response placed Pilate in the position of having little choice but to acquiesce to their demand (cf. v. 12); and Pilate, though having tried to wash his hands of the matter, delivered Jesus over to be crucified (Matthew 27:24ff; John 19:16ff).


With the words, “We have no king but Caesar,” the Jewish people sank to a new low in their long history.  They had rejected their King, they were crying out for His crucifixion, and (to effect His death after this fashion) they were claiming allegiance to Caesar.


God Himself, in the person of His Son, stood rejected in their midst.  Not only had He been rejected, but the people were crying for His execution by crucifixion.  They wanted the Man Pilate had brought forth as their King subjected to the most ignominious form of execution known to man.


Crucifixion was reserved for the worst types of slaves or criminals in the Roman world; and, because of Deuteronomy 21:23, it was considered by the Jews as the most horrible of all forms of death:


. . . he who is hanged is accursed of God.


When the Chief Priests claimed allegiance to Caesar in order to effect Christ’s crucifixion, they could not have placed Israel in a position more diametrically opposed to God’s purpose for calling the nation into existence.  Israel was (and remains today) Gods firstborn son, the nation in possession of the rights of primogeniture (Exodus 4:12).


Israel had been called into existence to be the nation that would not only rule over the Gentile nations but also the nation through which these same Gentile nations would be reached with God’s message and be blessed.


Israel was to occupy this position within a theocracy.  This was the purpose for the existence of the theocracy in the Old Testament; and this was a purpose that would have been realized had Israel not rejected Christ at His first coming, delaying the realization of this purpose until the time of His return.


The people of Israel though had turned the whole thing around by rejecting their Messiah and placing themselves in subjection to Caesar.  There could be no theocracy apart from their rejected Messiah; and those who were supposed to rule in the theocracy were not only calling for Christ’s crucifixion but they were subjecting themselves to the pagan ruler of the very people over which they were called into existence to rule.


2)  A House Left Desolate


The pronouncement concerning Israel’s desolation had been made immediately prior to Christ’s crucifixion, and the entire matter of that which was about to occur had been graphically outlined eight centuries earlier by the prophet Hosea:


When Ephraim saw his sickness, and Judah saw his wound, then Ephraim went to the Assyrian and sent to King Jareb; yet he cannot cure you, nor heal you of your wound.


For I will be like a lion to Ephraim, and like a young lion to the house of Judah. I, even I, will tear them and go away; I will take them away, and no one shall rescue.


I will return again to My place till they acknowledge their offense. Then they will seek My face; in their affliction they will earnestly seek Me.


Come, and let us return to the LORD; for He has torn, but He will heal us; He has stricken, but He will bind us up.


After two days He will revive us; on the third day He will raise us up, that we may live in His sight. (Hosea 5:13-6:2)


The name “Ephraim” is used to collectively represent the entire nation of Israel (Jeremiah 31:9).  Ephraim in this passage is sick, wounded, and goes to the Assyrian for help (also referred to as “King Jareb,” a figurative title of the King of Assyria).  However, the Assyrian is unable to effect a cure (v. 13).


The “Assyrian [KJV],” as evident from the verses immediately following, refers to the final subjugator of the nation of Israel who will appear during the Tribulation.  The reference is to Antichrist who will arise out of a country within the territory covered by the northern segment of the old Babylonian kingdom after its four-way division following Alexander the Great’s death in 323 B.C. (Daniel 8:8, 9).


This segment of the kingdom was Assyria, and because of this the Antichrist is referred to as an Assyrian several places in Old Testament Scripture (cf. Isaiah 10:5; 14:25; Micah 5:5).  Also note in a basic Old Testament type covering the matter that the Pharaoh of Egypt during Moses’ day was an Assyrian (Isaiah 52:4).


(The Assyrians during Moses’ day had previously come down and conquered the Egyptians [just as the Assyrian yet future will conquer the world].  And the Assyrians at this time were ruling Egypt [just as the Assyrian yet future will rule the world].)


Ephraim’s only help could come from the One who had wrought the sickness, caused the wound.  It was the Lord who had placed Ephraim in this condition.  It was the Lord who had left the house desolate; and the final subjugator of Israel, rather than helping, will only produce a further desolation (Daniel 9:26, 27).  He will be “the abomination of desolation” (Daniel 12:11), bringing an already desolated house into a ravaged condition without parallel in history.


The Lord said, “I will take them away, and no one shall rescue” (Hosea 5:14).  Only the One who placed Ephraim in this condition can effect deliverance.  That is, Christ is the One who pronounced desolation upon the house of Israel, and He is the only One who can remove Israel from this condition.  Apart from the One whom the nation rejected and crucified, Israel has no hope.  Apart from their Messiah, the people of Israel will remain in this condition (their present desolated condition) forever.


Deliverance though is coming, but two things must first transpire:


1)      The One who had come, been rejected, and caused Ephraim’s sickness must return to the place from where He came (“I, even I, will tear them [cause the sickness] and go away [return to heaven]”; “I will return again to My place”).


2)      The people of Israel must then acknowledge their offense (their centuries of disobedience and harlotry was climaxed at Christ’s first coming by the rejection and crucifixion of their Messiah) and seek The Lord’s face (Hosea 5:14, 15).


(Note that Israel at Christ’s first coming was already sick, as depicted centuries earlier in the first chapter of Isaiah [vv. 4ff].  And Christ, leaving the house desolate, brought this existing sickness to a new level, an intensity not heretofore existing.)


Christ has returned to heaven.  He returned forty days following His resurrection, and He is going to remain in heaven until those who offended Him acknowledge their offense and seek His face.  The time when they will seek His face will be during “their affliction,” the coming Great Tribulation (Hosea 5:15).  Though the Jewish people will call upon the Lord and seek His face prior to His return (brought about by their having no place to turn other than to the Lord during the Tribulation), they will not actually acknowledge their offense until after He returns.


Israel’s offence reached an apex and was climaxed in His presence, and the nation’s offence, as well, will be acknowledged in His presence (cf. Exodus 2:23-25; 3:6-8; Genesis 44:16-45:3).


The same scenes that witnessed events surrounding the beginning of Israels desolation will also witness events surrounding the end of Israels desolation.  The same scenes that witnessed Messiahs sufferings and humiliation will also witness His glory and exaltation.


The Jewish people, during the time of the coming Great Tribulation, are going to seek the Lord “early” (KJV: Hosea 5:15).  Under the reign of Antichrist, because of the worldwide anti-Semitism that will exist, conditions will deteriorate into a chaotic state unparalleled in the history of the human race.  Conditions will become such that apart from the Lord’s intervention by shortening those days, man would literally destroy himself (Matthew 24:21, 22; ref. Chapter 5 in this book).


It will be during those days that the Israelites, as the Israelites in the brickyards and fields of Egypt under the reign of the Assyrian during Moses’ day (Exodus 2:23), are going to turn to and call upon the Lord; and the Lord, as during Moses’ day, is going to hear His people, remember His covenant with Abraham, with Isaac, and with Jacob, and have respect unto [acknowledged] them (Exodus 2:24, 25).


These things will occur “after two days,” after two thousand years.  It will be “in the third day,” in the third one thousand-year period, that Israel will be raised up to live in the Lord’s sight (cf. Hosea 6:2; 2 Peter 3:8).


The time designated by the two days covers, not the present dispensation (the two-day, the 2,000-year, Christian dispensation), but the past Jewish dispensation (the two days, the 2,000 years, extending from the birth of Abraham to the kingdom, with seven years yet to transpire).


(Note that the restoration of Israel and the restoration of the theocracy to Israel occur at the end of the Jewish dispensation [Daniel 9:24-27].


God stopped the clock [so to speak] counting time during the Jewish dispensation seven years short of completion and began to work with an entirely separate group of household servants [which are neither Jewish nor Gentile] for a dispensation — the present dispensation.  Once God has completed His work among this separate group of household servants, He will remove them from the earth and deal with them in relation to past faithfulness, with a view to the future theocracy.


Once this has been done, God will then turn back to Israel and complete the last seven years of the Jewish dispensation, with the kingdom being ushered in following the completion of these final seven years.)


Thus, Christ will remain in heaven until the full two days of the Jewish dispensation, the full two thousand years, have transpired; and at the end of this time He will return.


Then, on the third day, the third one-thousand-year period, Israel is going to be raised up to occupy her proper place in the Lord’s sight.


That is, at the end of two days, two thousand years (time in which God deals with the Jewish people [seven years required to complete the two days, the 2,000 years, are still future]), Israel is going to finally realize the reason for the nation’s inception during the days of Moses almost 3,500 years ago.


Purpose for Departure


Hosea 5:13-6:2 deals with the reason rather than the purpose for Christ’s departure almost two millennia ago.  The purpose for His departure is dealt with in other Old Testament passages.


Moses, for example, went to his brethren as their deliverer, but he was rejected.  He then departed into and dwelt in the land of Midian, the far country, and remained there as a shepherd for a lengthy period of time.  And prior to the day God called him to return to his brethren, he took a Gentile bride (Exodus 2:11-3:10).


Moses in Midian, between the time of his departure and return, typifies Christ in heaven, between the time of His departure and return.  And as Moses was a shepherd, so is Christ a Shepherd, the Great Shepherd of the sheep; and as Moses took a Gentile bride during this time, so is Christ presently taking a Gentile bride.


This same truth can be seen in the experiences of Joseph.  He went to his brethren, was rejected by his brethren, and was sold by his brethren for the price of a slave.  He then found himself removed from his brethren, in Egypt, in the far country.  And while in Egypt, prior to the time he was reunited with his brethren, he took a Gentile bride (Genesis 37-45).


The same truth is also set forth, though after a slightly different fashion, in the experiences of Isaac.  Sarah, his mother, had died; and Abraham, his father, sent his eldest servant into Mesopotamia, to his own people, to acquire a bride for Isaac.  After the servant had completed his mission, acquiring the bride, Abraham remarried (Genesis 23-25).


This points to God sending the Holy Spirit into the world (chapter 24) following the setting aside of Israel (chapter 23) in order to acquire a bride for His Son (after Christ’s return to heaven).  And, as in the type, the bride is being taken from among God’s own people (which cannot be from Israel, for the house of Israel lies desolate during this time;  or Israel during this time is looked upon as Sarah [Genesis 23] and Lazarus [John 11] — dead).  The restoration of Israel will occur, as in the type, after the bride has been acquired for God’s Son (Genesis 25:1ff), after two days (John 11:6, 7).


1)  A Necessary Interval


Israel, at Christ’s first coming, rejected the proffered kingdom of the heavens.  The nation of Israel, a people in possession of both earthly and heavenly promises and blessings, though they had experientially known only the earthly, rejected the heavenly.  They spurned the offer to occupy positions in the heavenly sphere of the kingdom; and once the house was left desolate, it was necessary for God to call a new people into existence to be the recipient of this offer.  And this is exactly what has occurred.  This is the reason for the existence of the “one new manin Christ, who is neither Jew nor Gentile (cf. Galatians 3:26-29; Ephesians 2:14, 15).


The purpose for Christ’s departure into heaven, as brought out in the parable of the pounds, is to receive a kingdom from His Father (Luke 19:12).  A kingdom though, as also brought out in the parable of the pounds, necessitates rulers to govern affairs in the realm covered by the kingdom (Luke 19:16-19).  And God is presently taking two days, two millennia (the present dispensation, while the house of Israel lies desolate), to call out these rulers.


(Note in connection with Christ going into heaven to receive a kingdom — while the Holy Spirit is presently in the world calling out the future rulers in the kingdom [synonymous with His search for a bride for God’s Son] — He, prior to receiving the kingdom, is presently performing a work as High Priest in the heavenly sanctuary on behalf of His prospective co-heirs, His prospective bride.


For additional information on this subject, refer to Chapters 13 and 15 in this book, under the sub-heading, “Wash Yourself,” and, under the heading, “The Bridegroom Came.”)


The rulers whom God is presently calling out will reign as co-regents with Christ, as His bride, His consort queen.  And as in the type set forth in Genesis chapter twenty-four, the bride is being taken from among His own people.  God has sent the Holy Spirit to this earth to acquire a bride for His Son from among Christians, His own people, who in time past were not a people, but are now the people of God (1 Peter 2:10).


As in the original type, Eve was removed from Adam’s body to reign with him as consort queen (Genesis 1:28; 2:21, 22).  Eve was not all of Adam’s body, only a small part; and this same relationship between body and bride must exist relative to the bride being called out for the Second Man, the Last Adam (1 Corinthians 15:45-50).


That which is true of the type is also true of the antitype, and conversely; One is an exact replica of the other.  The bride of Christ will be, the bride of Christ must be, the body of Christ in the same sense that Eve was the body of Adam.  Eve was bone of his bones, and flesh of his flesh (Genesis 2:23); Eve was the body of Adam, but she was not all of his body.


All of the saved during the present dispensation form the body, but not all of the saved will form the bride.  As in the type of Eve or Rebekah, the bride is removed from the body, from the saved, from among the Lord’s own people.  This same truth is also taught in the parable of the talents and the parable of the pounds.  Not all of the servants in these parables occupied positions of power and authority when their Master returned, having received the kingdom.  Positions of this nature were reserved for the faithful.  That is to say, not all Christians will occupy positions with Christ when He returns, having received the kingdom.  Positions of this nature, as co-heirs with Him, seated on the throne as consort queen, are reserved for the faithful.


2)  A Necessary Departure


The “kingdom of the world,” presently in possession and control of Satan and his angels, will one day becomethe kingdom of our Lord” (Revelation 11:15, ASV).  This kingdom though is part of a realm ruled by a far greater Power than the incumbent powers and authorities.  It is a province within the kingdom of God, a kingdom covering the entire universe.

The LORD has established His throne in heaven, and His kingdom rules over all. (Psalm 103:19; cf. 1 Chronicles 19:11, 12)


Christ returning to heaven to receive the kingdom from His Father returns to the One in possession and control of everything in the entire universe.  Satan presently holds possession and control of a province “underGods absolute, overall possession and control, though he has disqualified himself; and he will continue to hold his present position until Christ receives the kingdom from His Father, for a principle of biblical government necessitates that an incumbent ruler must hold his position until he is actually replaced.


But God will not allow conditions as they currently exist to continue in a part of His kingdom indefinitely.  God has told His Son,


. . . “Sit at My right hand, till I make Your enemies Your footstool.”

(Psalm 110:1).


God is waiting for that day when the present powers and authorities are put down and the Son receives possession and control of the kingdom (Psalm 110:2ff).  The reception of the kingdom from the Father and the accompanying transfer of power and authority are recorded in Daniel 7:9-14:


I watched till thrones were put in place, and the Ancient of Days was seated . . .


I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him.


Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed. (vv. 9a-13, 14)


It will be in that coming day that Christ and His co-heirs, presently being called out, will ascend the throne, possess the kingdom, and rule the earth with a rod of iron.”


Or, to state matters another way, it will be in that coming day that the King with His consort queen will ascend the throne, possess the kingdom, and rule the earth with a rod of iron.”


Christ and His co-heirs, His bride, will rule the earth in this manner for 1,000 years, the manner and length of time that God has deemed necessary to effect order out of disorder (cf. Psalm 2:6-9; 1 Corinthians 15:24-28; Revelation 2:26, 27).