Having surveyed the Old Testament promises concerning the coming Messianic Kingdom, we now turn to the New Testament and the ministry of John the Baptist, Jesus Christ, and the Apostles. A careful reading of the Gospel accounts reveals that the kingdom promised by the prophets was genuinely offered to Israel. The King had arrived, and with Him came the announcement that the long-awaited kingdom was near.
Yet the nation that had anticipated the Messiah for centuries ultimately rejected Him. Israel’s leaders refused His claims, attributed His miracles to Satan, and delivered Him to be crucified. As a result, the establishment of the Messianic Kingdom was postponed until a future day when Israel will receive her Messiah in faith.
This chapter examines the offer of the kingdom, Israel’s rejection of her King, and the resulting postponement of the kingdom programme.
The Kingdom Expectation in the First Century
By the time of Christ’s earthly ministry, faithful Jews were eagerly awaiting the fulfilment of the Old Testament kingdom promises. The Jewish people expected the arrival of the Messiah and the establishment of His kingdom.
This expectation is evident throughout the Gospels. When the wise men arrived in Jerusalem, they asked, “Where is he that is born King of the Jews?” (Matthew 2:2). The question demonstrates that the concept of a coming King was well known.
Likewise, the disciples later asked Jesus, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). Even after Christ’s resurrection, they still anticipated the restoration of the kingdom promised by the prophets. Significantly, Jesus did not rebuke them for holding such an expectation.
John the Baptist’s Announcement
The New Testament kingdom proclamation begins with John the Baptist. Matthew records, “In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand” (Matthew 3:1-2).
John’s message was simple but profound. The kingdom of heaven was at hand. The expression “at hand” means near or imminent. John was not proclaiming that the kingdom had already arrived. Rather, he announced that it was drawing near because the King Himself was about to appear.
John’s ministry fulfilled the prophecy of Isaiah concerning the forerunner who would prepare the way of the Lord.
“The voice of one crying in the wilderness, Prepare ye the way of the Lord” (Matthew 3:3). His mission was to prepare Israel spiritually for the arrival of her King.
A National Call to Repentance
John’s message was directed primarily toward Israel. The nation needed repentance. The kingdom could not be enjoyed by a rebellious people.
John therefore called the people to confession of sin and baptism as an outward expression of repentance. The kingdom was available, but the nation needed to be spiritually prepared to receive it.
Christ’s Proclamation of the Kingdom
After John’s imprisonment, Jesus began His public ministry. Matthew records, “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Matthew 4:17).
Notice that Christ preached exactly the same message as John. The kingdom of heaven was at hand. This was not a different kingdom than the one promised in the Old Testament. The language would have been understood by Christ’s Jewish audience as referring to the Messianic Kingdom anticipated by the prophets.
The Meaning of “Kingdom of Heaven”
The expression “kingdom of heaven” appears primarily in Matthew’s Gospel. It does not describe a kingdom located in heaven. Rather, it refers to the kingdom whose authority originates in heaven.
Matthew uses “kingdom of heaven” where the other Gospel writers frequently use the term “kingdom of God.”
The focus is not upon location but upon source. The kingdom promised by the prophets was an earthly kingdom administered by the Messiah under divine authority.
The Miracles of the King
Christ’s miracles authenticated His claim to be Israel’s Messiah. Isaiah had predicted that Messiah’s coming would be accompanied by miraculous signs.
The blind would see. The deaf would hear. The lame would walk. Jesus performed precisely these works. When John the Baptist later questioned whether Jesus was indeed the Messiah, Christ pointed to His miracles as evidence.
“The blind receive their sight, and the lame walk” (Matthew 11:5). The miracles demonstrated that the promised King was present among His people.
The Sermon on the Mount
Matthew 5-7 is often misunderstood as merely a collection of ethical teachings. In reality, it presents the standards of righteousness that will characterise Messiah’s kingdom.
The sermon describes the moral character expected of those who enter and enjoy kingdom blessings. It reveals the righteousness of the King and the nature of His rule.
The Apostles Proclaim the Kingdom
The kingdom proclamation was not limited to John and Jesus. The Lord commissioned the twelve disciples to carry the same message.
“And as ye go, preach, saying, The kingdom of heaven is at hand” (Matthew 10:7). Again, the message remained unchanged. The kingdom was near. The King was present. Israel was being called to repentance and faith. The disciples were sent specifically to Israel.
Jesus instructed them, “Go not into the way of the Gentiles” (Matthew 10:5). Instead, they were directed, “To the lost sheep of the house of Israel” (Matthew 10:6). This confirms the Jewish character of the kingdom offer.
The kingdom being proclaimed was the kingdom promised to Israel in the Old Testament.
Israel’s Growing Opposition
Although many ordinary people responded favourably to Jesus, opposition among Israel’s leaders steadily increased. The religious authorities challenged His authority. They criticised His actions. They rejected His claims.
As Christ’s ministry progressed, the nation’s leadership became increasingly hostile. The conflict eventually reached a decisive turning point.
The Rejection of the King
A critical moment occurred in Matthew 12. Jesus healed a demon-possessed man who was blind and mute. The people were astonished.
“Is not this the son of David?” (Matthew 12:23). The question is significant because “Son of David” was a Messianic title. The people were beginning to consider whether Jesus might indeed be the promised King.
The Pharisees responded by accusing Him of operating under satanic power.
“This fellow doth not cast out devils, but by Beelzebub” (Matthew 12:24). This was no ordinary rejection. It represented a deliberate repudiation of overwhelming evidence.
The religious leaders attributed the works of the Holy Spirit to Satan.
The Blasphemy Against the Holy Spirit
Christ warned them concerning the seriousness of their actions. “The blasphemy against the Holy Ghost shall not be forgiven unto men” (Matthew 12:31). The issue was not an isolated careless statement.
The nation, represented by its leaders, was rejecting the Spirit’s testimony concerning the Messiah. This event marks a major turning point in Matthew’s Gospel. From this point forward, Christ’s ministry begins to change in emphasis.
The Shift in Christ’s Ministry
After Israel’s rejection became evident, Jesus increasingly taught in parables. The disciples asked, “Why speakest thou unto them in parables?” (Matthew 13:10). Christ explained that the mysteries of the kingdom were being revealed to believers while truth was being concealed from those who had hardened their hearts.
Matthew 13 introduces what many dispensationalists call the “mystery form” of the kingdom. Because the kingdom would not be established immediately, a previously unrevealed period would intervene between Christ’s first and second comings. The parables describe conditions that would characterise this present age.
The King’s Formal Rejection
Israel’s rejection culminated in Christ’s crucifixion. The nation officially rejected her Messiah. Pilate repeatedly found no fault in Him. Nevertheless, the crowd demanded His execution.
They cried, “Crucify him, crucify him” (Luke 23:21). John summarises the tragedy, “He came unto his own, and his own received him not” (John 1:11). The King offered to Israel was rejected by the nation. The promised kingdom was therefore not established at that time.
Was the Kingdom Cancelled?
Some conclude that Israel’s rejection permanently ended God’s kingdom programme for the nation. Scripture teaches otherwise. The kingdom was not cancelled. It was postponed.
The Old Testament covenants remain in force. God’s promises remain certain. Israel’s rejection could not nullify God’s unconditional commitments.
Paul later wrote, “For the gifts and calling of God are without repentance” (Romans 11:29). God has not abandoned His covenant promises.
Evidence for the Postponement of the Kingdom
Several passages indicate that the kingdom awaits future fulfilment.
As Jesus entered Jerusalem, the people proclaimed Him King. Yet He wept over the city. “If thou hadst known, even thou, at least in this thy day” (Luke 19:42). The opportunity for national blessing was being rejected.
In Luke 19, Jesus told the parable of a nobleman who went into a far country to receive a kingdom and then return. This pictures Christ’s departure into heaven and His future return to establish His kingdom.
During the Last Supper, Jesus spoke of a future kingdom. “I will not drink of the fruit of the vine, until the kingdom of God shall come” (Luke 22:18). The kingdom remained future even as the cross approached.
Even after Christ’s resurrection, the disciples asked, “Wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). Jesus did not deny the future restoration of the kingdom. He merely stated that the timing was in the Father’s hands.
The Present Age and God’s New Purpose
Following Israel’s rejection, God began a new phase in His redemptive programme. The Church was formed on the Day of Pentecost.
This was not predicted in the Old Testament kingdom prophecies. Paul later described the Church as a mystery previously hidden but now revealed. The Church does not replace Israel.
Rather, it occupies a unique place in God’s programme during the interval between Israel’s rejection and future restoration.
During this present age, the Gospel is preached to all nations. Both Jews and Gentiles are united in one body through faith in Christ. Yet God’s covenant promises to Israel remain intact.
Israel’s Future Acceptance of the King
The story does not end with rejection. The prophets repeatedly predicted Israel’s future repentance. Jesus Himself declared, “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (Matthew 23:39).
A future generation of Israel will welcome her Messiah. Paul likewise foretold, “And so all Israel shall be saved” (Romans 11:26). The nation that once rejected Christ will one day receive Him.
At His Second Coming, the postponed kingdom will finally be established.
Final Remarks
John the Baptist announced that the kingdom of heaven was at hand. Jesus proclaimed the same message, and the Apostles carried that proclamation throughout Israel. The promised King had arrived, and the long-awaited Messianic Kingdom was genuinely offered to the nation.
Yet Israel’s leaders rejected their Messiah, attributed His works to Satan, and ultimately delivered Him to be crucified. Because of this rejection, the kingdom was not established at Christ’s first coming.
Nevertheless, God’s covenant promises remain secure. The kingdom was postponed, not cancelled. During the present Church Age, God is calling out a people for His name from every nation. When Christ returns, Israel will receive her King, the covenants will be fulfilled, and the Messianic Kingdom promised throughout the Old Testament will be established upon the earth. The King has come. The King was rejected. But the King is coming again.
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