The Kingdom of God in the Old Testament

The Kingdom of God in the Hebrew Scriptures (Old Testament)

The Kingdom of God is a major doctrine in Scripture. That is, it is not a minor theological theme that is built from studying a few select verses. At least, it shouldn’t be. All major doctrines of Scripture will find robust representation throughout the Bible from beginning to end. So it is with the Kingdom of God.

So, what does the Old Testament reveal about the Kingdom of God? Some mistakenly equate “The Kingdom of God” with the nation of Israel. This is an error. While it is certainly true that God elected the nation of Israel to be an important part of His Kingdom, the full understanding of the Kingdom of God is much bigger than national Israel. This understanding does not diminish the importance of national Israel in any way. Quite the contrary! Instead, understanding God’s kingdom-purpose should deepen our appreciation for God’s continuing purpose through His elect nation and people. The Apostle Paul teaches in the New Covenant that God’s purpose and call in the election of Israel is irrevocable (Romans 11:28-29). The Old Testament consistently teaches about a coming literal Kingdom in which the Messiah will reign over all peoples and nations in everlasting peace. This promised Messianic Kingdom is still coming, since there is no time in history that adequately fulfills all of the prophesied imagery. The nation of Israel, at its best, was a picture of this coming Kingdom of God. Believers in the New Covenant should understand and appreciate this foundation as we continue to look forward to the future fulfillment of God’s Kingdom coming in its fullness in the future. At present, the Kingdom of God is a spiritual reality which expects a literal and physical fulfillment when the Christ returns in glory.

Let’s dig deeper into this major doctrine. It’s a marathon, not a sprint.

The Kingdom of God Through Both Testaments

In our overview article, we briefly surveyed the bookends (Genesis and Revelation) of the massive topic that is The Kingdom of God. (If you missed it, you can read our Overview of the Kingdom article by clicking this link.) We looked at the foundational nature of this doctrine as it was presented in Genesis. We saw that it runs all the way through the Bible to the very conclusion in Revelation. Simply put: if we don’t understand The Kingdom of God correctly, we will likely misunderstand all of Scripture at least to some degree.

In-depth study will help us to see that the Kingdom of God is bigger than Israel. The Kingdom of God is bigger than the church of Jesus Christ. While this is quite a statement, as we continue to trace the theme of The Kingdom of God through both the Old and New Testament, we will see that The Kingdom is a concept that encompasses both Israel and the Church, and even more. The purpose(s) of both national Israel and the church of Christ are best understood in light of the overarching purpose of The Kingdom of God.

We will focus our attention in this article on taking a survey of The Kingdom as it is revealed in the Old Testament. We will start with the “big picture” and then will conclude with a look at important passages from Moses, the Prophets, and the Psalms. Our next articles will pick up this study in the New Testament.

Kingdoms (plural) of Earth

The Hebrew word for “kingdom” (mamlakah) appears first in Genesis 10:10. It is used there to describe the beginning of the kingdoms of earth after the Flood.

Prior to the Flood, we saw rebellion against the Creator. Wickedness grew upon the earth until God brought judgment against His creation. By grace, God preserved the human race through the lineage of Noah who put his faith in God’s plan of salvation by building the ark of God exactly as God commanded. (Don’t miss our video on Jesus as the Ark of Salvation. Click the link to watch it on YouTube.)

After the Flood, God once again commanded human beings to be fruitful and multiply. However, let’s compare the statements God made to Adam and to Noah after.

God to Adam & Eve — Genesis 1:27–28 (NASB)

God created man in His own image, in the image of God He created him; male and female He created them. God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.”

God to Noah & His Sons — Genesis 9:1, 7 (NASB)

And God blessed Noah and his sons and said to them, “Be fruitful and multiply, and fill the earth. … “As for you, be fruitful and multiply; Populate the earth abundantly and multiply in it.”

Although God repeats the command to “be fruitful and to multiply and to fill the earth,” there is an important difference. God does not tell Noah and his descendants to rule over the earth or to subdue it.

God originally told Adam and Eve to rule over (Heb: radah) and subdue (Heb: kabash). After the Fall and the Flood, God tells Noah and their descendants in Genesis 9:2 —

The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea, into your hand they are given.

Fear (Heb: morah) and terror (Heb: chath) of man will be upon the animals of earth. Now they will be food for humans, along with the green plants (Genesis 9:3). God has given the animals to humans for this purpose. In other words, Genesis 3:15 foretold the hostility and enmity of the curse which is now pervasive in all the earth.

How does humanity respond to God’s command this time? With another rebellion against their Creator.

Instead of filling the earth, the people congregated in a single region of earth. Then, in order to make a name for themselves, they began to build a tower that would reach into heaven. This was more than just disobedience to the command “to fill the earth.” It was a desire to be like God. This was the same sin that caused the fall of humanity in the first place. In other words, they did not want The Kingdom of God. They wanted a kingdom and a name for themselves.

Genesis 11:1–4 (NASB)
Now the whole earth used the same language and the same words. It came about as they journeyed east, that they found a plain in the land of Shinar and settled there. They said to one another, “Come, let us make bricks and burn them thoroughly.” And they used brick for stone, and they used tar for mortar. They said, “Come, let us build for ourselves a city, and a tower whose top will reach into heaven, and let us make for ourselves a name, otherwise we will be scattered abroad over the face of the whole earth.”

This was a direct offense against the King of all creation who reigned in Heaven.

A Brief Excursus

The book of Jashar (alternately spelled Jasher) is not in our canon of Scripture. It is, however, referenced favorably in Scripture as an extra-biblical historical record (see Joshua 10:13 and 2 Samuel 1:18). That is, it seems to be given by Scripture as a potentially valuable source for additional details that were not included in the Bible (e.g., John 21:25). It should only be used as a supplement, since it is not Scripture.

The book of Jashar explains in detail the motivations for building the Tower of Babel under Nimrod:

“And the building of the tower was unto them a transgression and a sin, and they began to build it, and whilst they were building against the Lord God of heaven, they imagined in their hearts to war against him and to ascend into heaven.

And all these people and all the families divided themselves into three parts; the first said We will ascend into heaven and fight against him; the second said, We will ascend to heaven and place our own gods there and serve them; and the third part said, We will ascend to heaven and smite him with bows and spears; and God knew all their works and all their evil thoughts, and he saw the city and the tower which they were building.”

— Jashar 9:25–26

While we cannot be certain that the book of Jashar accurately portrays the true motivation of mankind under Nimrod, if true, we can clearly and more fully understand God’s response to this rebellion. Those interested in Jashar and some other ancient sources that are also mentioned in the Bible can check out this book (click the link to get it from Amazon).

God brought judgment upon humanity for this foolish and futile rebellion. God did not look favorably upon their attempt to make a name for themselves. This time, instead of destroying the world in a flood, God confused the languages of the people and scattered them abroad over the face of the whole earth (Genesis 11:7–9).

In the same chapter of Genesis in which we read the Flood narrative, we are introduced to Abram. Instead of a rebel, Abram is a man of faith in the Creator God.

A People for God’s Own Possession

God’s covenant with Abram is hopefully well-known to you (Genesis 12:1–3; 15:6). If not, we strongly encourage you to read Genesis from beginning to end and consider our article on The Promised Seed. God’s covenant with Abram is the foundation for both the Old and New Covenants (e.g., Romans 4; Galatians 3).

Here in Genesis we see the beginning of God’s elect nation: Israel. However, it would be a mistake to call this the beginning of The Kingdom of God.

God is King over all He has made. While God’s creation rebelled against Him, God’s rule was never threatened. By grace, God allowed His rebellious creation to continue in its fallen state. Leading up to God’s election of Abram to be the father of the nation of Israel, there was an important phrase repeated in Genesis which described only a few people: they walked with God.

This descriptive phrase was used twice of Enoch (Genesis 5:22, 24). It was used of Noah (Genesis 6:9). This idea of walking with God calls us back to the Fall, when God was walking in the garden (Genesis 3:8). The same Hebrew word (halak) is used in all these verses. It will be used again when God commands Abram in the way he should go:

Genesis 17:1 (NASB)
Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him,
“I am God Almighty;
Walk before Me, and be blameless.”

Going back to our working definition of “kingdom” we know that we must have three elements in place: a ruler, subjects, and a territory. God is the ruler of Heaven and earth. Everything God has made is subject to Him. Yet, we’ve seen those made in His image rebel against Him from the very beginning. Even so, there have always been at least some (like Enoch and Noah) who have walked with God and willfully submitted to God’s reign as their King.

When God called Abram to Himself, to be the father of a nation which would be God’s own special possession amongst all the people of the earth, we see God calling for Abram and his descendants to walk with God and willfully submit themselves to God’s gracious reign over all of creation. God eventually changed Abram’s name to Abraham in keeping with His purpose.

Genesis 17:3–5 (NASB)
Abram fell on his face, and God talked with him, saying,
“As for Me, behold, My covenant is with you,
And you will be the father of a multitude of nations.
“No longer shall your name be called Abram,
But your name shall be Abraham;
For I have made you the father of a multitude of nations.”

We need to remember that God’s purpose was always to bring a blessing to all the peoples of earth, not simply the descendants of Abraham. However, the specific lineage of Abraham was the means through which this promise would be fulfilled. One specific nation is elected (Israel) to eventually bring blessing to all the families of earth.

God began to fulfill this covenantal promise through Abraham’s son, Isaac. The blessing continued through Isaac’s son, Jacob. God changed Jacob’s name to Israel (Genesis 32:28) and blessed him with twelve sons who would become the twelve tribes of the nation of Israel.

A Kingdom Formed Within a Kingdom

God brought them into Egypt where they could multiply. Fast forward about 400 years to the time of Moses. God tells Moses His purpose for this people:

Exodus 6:7–8 (NASB)
“Then I will take you for My people, and I will be your God; and you shall know that I am the Lord your God, who brought you out from under the burdens of the Egyptians. I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am the Lord.”

We see all the elements of our working definition of “kingdom” present here in Exodus 6. God is their King (“ruler”). They will be His people (“subjects”). He will bring them into the land (“territory”) that He swore to their ancestors. After bringing the people out of Egypt with a mighty hand, God explicitly uses kingdom language.

Exodus 19:5–6 (NASB)
Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.”

God declares His rule over all the earth. All of creation is His sovereign territory. God also calls for this particular and elect people to obey Him and keep His covenant (instead of rebelling against Him). If they do so, if they walk with Him in His commandments, they will be God’s own possession — a kingdom of priests and a holy nation. It was from this elect nation that God would bring forth the promised Ruler of all the nations through the lineage of Abraham, Isaac, Jacob, and Judah (Genesis 49:10). That ruler is Jesus of Nazareth, the Christ.

Rejecting God as King

From Genesis to 1 Samuel, “King” is not the most common term or title used to refer to God. However, if we read carefully, we’ll see that God’s reign and rule over His people is a constant undertone. The reign of God is the framework within which God’s dealing with His elect nation is found.

The first explicit declaration about God’s rule and reign is made in the song of Moses in Exodus 15. This song was sung immediately after God delivered His chosen people from Pharaoh in Egypt. God delivered them from Pharaoh as their king. God did so in order to reign as King over His people Himself.

Exodus 15:18 (NASB)
“The LORD shall reign forever and ever.”

The explicit name that is used is YHWH. This song of Moses declares that YHWH (“the LORD”) shall reign forever and ever. This Hebrew verb (malak) translated as shall reign shares the same root (mlk) as the Hebrew noun (melek) translated elsewhere in Scripture as king.

God ruled over His chosen people as their King. Moses makes this explicit again in Deuteronomy:

Deuteronomy 33:5 (NASB)
“And He [God] was king in Jeshurun [Israel],
When the heads of the people were gathered,
The tribes of Israel together.”

The term “Jeshurun” was first introduced in Deuteronomy 32:15. It is another, less common name used for the nation of Israel. You can also find this name in Deuteronomy 33:26 and Isaiah 44:2.

After entering and possessing the Promised Land, God’s chosen people rejected God as their King. They asked for a human king to rule over them. God declares this truth to Samuel:

1 Samuel 8:7–8 (NASB)
The Lord said to Samuel, “Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day—in that they have forsaken Me and served other gods—so they are doing to you also.”

Although the title “King” does not appear many times in reference to God in the narrative accounts between Egypt and the institution of the monarchy in Israel, the kingship of God over this people forms the thematic bookends at the beginning and end of this period in history.

(For more on the Names of God in Scripture, check out our article linked here.)

Representative Rule

The historical shift that occurred during the life of Samuel was significant. The people of God moved from a theocracy to a monarchy. The human king was supposed to be a representative of their God. However, history has shown that these human kings often acted wickedly and did not faithfully represent the LORD, their God, or His Kingdom. (Check out our chart of The Kings of the Divided Kingdom. It’s a great study tool.)

Here again we must remember that The Kingdom of God always was, and always will be, a larger scope than national Israel. These chosen people, the nation of Israel, were not chosen to be The Kingdom of God. This was not the purpose of their election. Instead, their purpose was to bring about the Messiah who would rule over all the kingdoms of earth and bring God’s mercy to all—not just to the physical descendants of Abraham, Isaac, and Jacob.

The nation of Israel was certainly — and still is — a special, chosen nation with significant purpose. However, they are a kingdom, not The Kingdom. They are chosen to represent God in a special way but God uses language about the kings of this chosen nation in similar ways to the other kingdoms of earth. For example, see Deuteronomy 17.

Deuteronomy 17:18, 20 (NASB)
“Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this law on a scroll in the presence of the Levitical priests. … that his heart may not be lifted up above his countrymen and that he may not turn aside from the commandment, to the right or the left, so that he and his sons may continue long in his kingdom in the midst of Israel.”

This language speaks of the kingdom of their earthly, human ruler. Just as God handed over the kingdom of Og, the king of Bashan (Deuteronomy 3:4), so we can speak of the kingdoms of Saul, David, Solomon and Ahab who all reigned in either Israel, Judah, or both. When the nation is split into two kingdoms (the northern kingdom of Israel and the southern kingdom of Judah) we see God’s overarching Kingdom-purpose remain even though the earthly kingdoms have been divided. (We really do think you will like our chart.)

This is not an insignificant or minor point. If we incorrectly view God’s purpose in electing Israel to be His Kingdom on earth, then it is difficult to avoid the conclusion that God has failed in His purpose. Some theologians go so far as to argue that God’s plan with Israel did not work, so that is why God now works in and through the church (sometimes called Replacement Theology).

The Error of Replacement Theology

We believe that Replacement Theology is an error and should be rejected. The most important reason that Replacement Theology should be rejected is because it nullifies the New Covenant. If God’s purpose in electing Israel failed, then the New Covenant cannot exist. God’s New Covenant is made with Israel, not the church. Therefore, the church cannot replace Israel, since the church requires Israel to exist.

Jeremiah 31:31 (NASB)
“Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah.”

The author of Hebrews quotes this passage in Hebrews 8:8–12. The New Covenant is not made with Gentiles. It is a covenant made with the house of Israel and the house of Judah. It is this covenant to which Gentiles are grafted in by faith in the Messiah according to the Apostle Paul in Romans 9—11.

“But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you.”

— Romans 11:17-18

The church is not a replacement of God’s kingdom-purpose through national Israel. It is a continuation of God’s eternal purpose in Christ Jesus. Both national Israel and the church of Jesus Christ have an important role in God’s overall kingdom-purpose. Neither should be considered “The Kingdom of God” on their own. This is not to diminish the importance of either Israel or the Church! Rather, it is an emphasis of the importance of The Kingdom of God.

God’s Sovereign Kingdom-Purpose

Despite God’s special purpose for the nation of Israel, God’s sovereignty over all the kingdoms of earth is also constantly and consistently affirmed.

Isaiah 37:16 (NASB)
“O Lord of hosts, the God of Israel, who is enthroned above the cherubim, You are the God, You alone, of all the kingdoms of the earth. You have made heaven and earth.”

The Kingdom of Heaven is over all the kingdoms of earth; even the kingdoms of Israel and Judah. God demonstrates His sovereignty by tearing the kingdom away from some kings and raising up others (e.g., Saul and David; Solomon, Jeroboam and Rehoboam; Baasha, Zimri, Ahab and Jehu; etc.).

At their best, the kings of Israel and Judah remembered that God was sovereign and exalted over all. When they remembered their purpose as a kingdom in God’s overall kingdom-purpose, they’d agree with David’s words in 1 Chronicles 29:11 and Jehoshaphat’s in 2 Chronicles 20:6.

1 Chronicles 29:11 (NASB)
Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, indeed everything that is in the heavens and the earth; Yours is the dominion, O Lord, and You exalt Yourself as head over all.
2 Chronicles 20:6 (NASB)
and he said, “O Lord, the God of our fathers, are You not God in the heavens? And are You not ruler over all the kingdoms of the nations? Power and might are in Your hand so that no one can stand against You.”

At their worst, they acted as the other kingdoms of earth who were interested only in their own purposes rather than the LORD’s. They became near-sighted nationalists who sought to make a name for themselves, seeking the interests of their own kingdom rather than The Kingdom of God.

When King Jeroboam of Israel came against King Abijah of Judah, King Abijah rebuked Jeroboam for forgetting God’s purpose in establishing Israel and Judah.

2 Chronicles 13:8–10, 12 (NASB)
“So now you intend to resist the kingdom of the Lord through the sons of David, being a great multitude and having with you the golden calves which Jeroboam made for gods for you. Have you not driven out the priests of the Lord, the sons of Aaron and the Levites, and made for yourselves priests like the peoples of other lands? Whoever comes to consecrate himself with a young bull and seven rams, even he may become a priest of what are no gods. But as for us, the Lord is our God, and we have not forsaken Him; and the sons of Aaron are ministering to the Lord as priests, and the Levites attend to their work. … Now behold, God is with us at our head and His priests with the signal trumpets to sound the alarm against you. O sons of Israel, do not fight against the Lord God of your fathers, for you will not succeed.”

It was through the nation of Israel and the sons of David that God’s anointed Messiah King would come according to God’s promise. This King will not simply rule over national Israel. The Messiah will rule over all the families of earth in fulfillment of God’s promise to Abraham. The nation of Israel was, and still is, a necessary element in bringing about the future promised Kingdom of God and of His Christ. This promise has been fulfilled in Jesus of Nazareth. It will be fulfilled again when Christ returns.

Isaiah prophesied the coming Messiah’s reign and Kingdom as a continuation and expansion of the kingdom of David.

Isaiah 9:6–7 (NASB)
For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.
There will be no end to the increase of His government or of peace,
On the throne of David and over his kingdom,
To establish it and to uphold it with justice and righteousness
From then on and forevermore.
The zeal of the Lord of hosts will accomplish this.

This prophecy weaves together concepts already fulfilled by Christ’s first coming and aspects which will be fulfilled at Christ’s return. Isaiah 9:6 is commonly understood as a prophetic declaration of the Incarnation of Christ, which is the greatest miracle recorded in the Bible. Isaiah recorded this prophecy more than 700 years before the birth of Jesus of Nazareth. Verse 7 records the current expansion of Christ’s rule on earth. It will be ultimately fulfilled when Jesus returns in glory to gather His people to Himself and to reign physically upon the earth.

The Kingdom in Daniel

Daniel also prophesied of the coming Messiah and His Kingdom. By the inspiration of the Holy Spirit, Daniel uses slightly different language than we find elsewhere in the Old Testament Scriptures.

In the passages covered in this article so far (above), we’ve seen the Hebrew word (mamlakah) for “kingdom” used. In Daniel, we see a word that is still translated “kingdom” in most English Bibles. However, the word is an Aramaic word malkuw.

Daniel was writing while in captivity in Babylon. At the point of his writing, neither Israel nor Judah remained as kingdoms. Both had been destroyed. The survivors had been scattered to the nations. Nebuchadnezzar, king of Babylon, was responsible for the destruction of Jerusalem and the Temple.

While in exile, Daniel records Nebuchadnezzar comparing his own earthly kingdom with God’s Kingdom. It is important we recognize that Nebuchadnezzar was not comparing Babylon to Israel and/or Judah.

Daniel 4:1–3 (NASB)
Nebuchadnezzar the king to all the peoples, nations, and men of every language that live in all the earth: “May your peace abound! It has seemed good to me to declare the signs and wonders which the Most High God has done for me.
“How great are His signs
And how mighty are His wonders!
His kingdom is an everlasting kingdom
And His dominion is from generation to generation.”

At this time in history, Nebuchadnezzar reigns over the largest earthly kingdom and the world’s greatest super-power of that era. Even so, God’s Kingdom (malkuw) is still greater. This is true, even when Jerusalem is lying in ruins and the Temple has been torn down. This is yet another example that shows that equating God’s Kingdom with Israel inadequately explains the overall revelation of God found in the Bible regarding the Kingdom of God.

After God humbles Nebuchadnezzar, the king once again affirms the vast superiority of God’s Kingdom over his impressive and vast earthly kingdom.

Daniel 4:34–35 (NASB)
“But at the end of that period, I, Nebuchadnezzar, raised my eyes toward heaven and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever;
For His dominion is an everlasting dominion,
And His kingdom endures from generation to generation.
“All the inhabitants of the earth are accounted as nothing,
But He does according to His will in the host of heaven
And among the inhabitants of earth;
And no one can ward off His hand
Or say to Him, ‘What have You done?’”

In Daniel 7, Daniel describes a vision of the coming Messiah who would rule over The Kingdom of God.

Daniel 7:13–14 (NASB)
“I kept looking in the night visions,
And behold, with the clouds of heaven
One like a Son of Man was coming,
And He came up to the Ancient of Days
And was presented before Him.
“And to Him was given dominion,
Glory and a kingdom,
That all the peoples, nations and men of every language
Might serve Him.
His dominion is an everlasting dominion
Which will not pass away;
And His kingdom is one
Which will not be destroyed.”

This prophecy speaks of a consolidation of peoples of all languages — reversing the consequences of God’s judgment at the Tower of Babel in Genesis 11 — into a singular Kingdom under the rule and reign of the Messiah. This Kingdom is one which will not pass away or be destroyed.

Daniel is also given a prophetic timeline for when The Kingdom of the Messiah will be realized.

Daniel 7:23–27 (NASB)
“Thus he said: ‘The fourth beast will be a fourth kingdom on the earth, which will be different from all the other kingdoms and will devour the whole earth and tread it down and crush it. As for the ten horns, out of this kingdom ten kings will arise; and another will arise after them, and he will be different from the previous ones and will subdue three kings. He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever. Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.’”

While many differing interpretations can be (and have been) offered for this vision, it seems best to understand that this speaks of the kingdom of the Antichrist battling against The Kingdom of the Messiah. The Antichrist will wage war against the saints for an appointed time, and then judgment will come, and the dominion of the Antichrist will be taken away forever. After this, The Kingdom of God and His Christ will be established and given to the saints forever.

What a glorious hope!

The Messianic Kingdom in Moses, the Prophets, and the Psalms

Jesus instructed His followers to look to the Holy Spirit inspired writings of Moses, the Prophets, and the Psalms — as they all bore testimony to Him. Jesus also said that His followers would also testify to these same truths in the power of the Holy Spirit (Luke 24:25–27, 44–49; Acts 1:1–11).

“So, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place; that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles.””

— Paul (Acts 26:22-23, NASB)

Paul testified that he followed in this same custom (Acts 26:19–23). (For more on what Christian testimony really is, check out our video linked here.)

Acts records Paul testifying about The Kingdom of God and persuading his hearers about Jesus:

Acts 28:23 (NASB)
When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening.

These Old Testament prophetic passages are powerful. They are foundational. And, sadly, they are often ignored by modern followers of Christ in their testimony about Christ and His Kingdom.

It is much more common today to see people proclaiming their own version of God’s “kingdom” based on subjective experiences or things that are outside of the Word of God. When the Scriptures are used, it is far more common to see only the New Testament cited. Yet, a careful reading of the New Testament reveals how heavily the authors of the New Testament relied upon (and often cited directly) from the Old Testament writings.

We would all do well to see how powerfully God has used the faithful testimony of these foundational Old Testament truths through Paul, the Apostle to the Gentiles, and also the earliest Christians. As Paul walked closely with the Holy Spirit, it was these truths that Paul was led to preach and teach.

A full study of these Old Testament passages is impossible in such a short article. However, we will do our best to survey much of the Old Testament testimony with the hope that the reader will continue to build upon this foundation as you continue to walk with the Holy Spirit.

Christ in Moses

We’ve already spent a fair amount of time evaluating some passages from Moses, so we’ll only highlight some other important passages here regarding the Kingdom of God and the Messiah. (If you’d like to read even more about Christ in Moses, check out this linked article.)

The Promised Seed

Genesis 15:5-6 (NASB)
And He took him [Abram] outside and said, “Now look toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants [lit: “seed” singular] be.” Then he believed in the Lord; and He reckoned it to him as righteousness.

The foundation for salvation by the grace of God through faith is established here. It is explicitly referred to as this foundation in Romans 4, Galatians 3, and James 2. The Apostle Paul also makes a significant argument based on the grammar of this passage (and others like Genesis 12:7; 15:18; and 22:17–18).

Although typically translated as a collective singular—plural in effect, singular in form (hence “descendants”)—Paul argues that this promised seed (singular) is Christ in Galatians 3:16.

This serves as a prophecy of a great multitude, from all the families of earth (see also Genesis 12:3), being unified under the headship of the coming Christ. This is fulfilled in The Kingdom of God with Christ as our King.

A King & A Priest Forever

Genesis 14:18 (NASB)
And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High.

Melchizedek is often a controversial figure. Many speculate well beyond what is written in the Bible. We will not do so here. We will simply affirm what this text affirms: Melchizedek was both a king and a priest. (For more on Melchizedek, check out our video linked here.)

In the Old Covenant, there was a strict separation between the kingly lineage and the priestly lineage. The kings of Judah were descendants of the tribe of Judah while the priests were descendants of the tribe of Levi. No one in the Old Covenant was both a king and a priest. In some cases, when kings forgot and overstepped their roles (like Saul in 1 Samuel 13:8–14, or Uzziah in 2 Chronicles 26:16–21), the judgment was severe from God.

Moses recorded these events around 1400 years before the birth of Jesus of Nazareth. However, the actual events themselves happened during the lifetime of Abram, which was closer to 1900 years before the birth of Christ. If we fast forward about 400 years from the time of Moses, David wrote a Messianic prophecy in Psalm 110 using the imagery of Melchizedek.

Psalm 110:4 (NASB)
The Lord has sworn and will not change His mind,
“You are a priest forever
According to the order of Melchizedek.”

This speaks of a complete change of order, from the Aaronic priesthood to the Melchizedekian priesthood. The New Testament book of Hebrews explains how this was fulfilled in Christ in Hebrews 5–7. This spoke of the Christ ruling over His Kingdom under the New Covenant as Christ united the offices of Priest and King.

The Lion from the Tribe of Judah

Genesis 49:10 (NASB)
“The scepter shall not depart from Judah,
Nor the ruler’s staff from between his feet,
Until Shiloh comes,
And to him shall be the obedience of the peoples.”

This passage prophetically declared that the rule over Israel and eventually all the peoples would descend through the lineage and tribe of Judah. While genealogies are few people’s favorite part of Scripture, both genealogies of Christ recorded in Scripture descend through the line of Judah.

Christ’s legal lineage through Joseph (His non-biological father) is traced in Matthew 1:1–16. Christ’s lineage through Mary is traced in Luke 3:23–38. Note the lineages both go through David. They diverge where Joseph’s line follows the kingly line of Solomon, while Mary’s goes through David’s son, Nathan.

A Kingdom of Priests

Exodus 19:5–6 (NASB)
'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel.

This passage speaks of God’s purpose in His Old Covenant people. We’ll see in future articles regarding the Kingdom of God in the New Testament that this kingdom-purpose is continued in the New Covenant. This is God’s purpose in salvation (for more on this, click the link to watch our video about it).

Redeemed from the Curse

Deuteronomy 21:22–23 (NASB)
“If a man has committed a sin worthy of death and he is put to death, and you hang him on a tree, his corpse shall not hang all night on the tree, but you shall surely bury him on the same day (for he who is hanged is accursed of God), so that you do not defile your land which the Lord your God gives you as an inheritance.”

This will be discussed in greater detail when we look at The Kingdom & The Gospel in a future article. For now, we will simply state that this passage provides the mechanism by which God will fulfill His promise to redeem through His Christ—who will suffer and die accursed of God upon a tree for our redemption. (You can watch our related video on Deuteronomy 21 — The Mechanism of Salvation — by clicking the link.)

Christ in The Prophets

As with Moses, we’ve already briefly covered many passages from the Old Testament writing Prophets. This section will seek to supplement the ground we’ve already covered. This treatment does not claim to be exhaustive. It should serve as a firm foundation for continued study.

The Son of God

2 Samuel 7:12–15 (NASB)
When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you.

These are the words of the Lord through Nathan the prophet to King David. The immediate fulfillment would be in David’s son, Solomon. It would eventually, fully, and finally be fulfilled in Jesus of Nazareth.

The terminology of being a “son of God” is well-known to most New Covenant believers, who immediately think of Jesus. Most think of this title as an affirmation of the divinity of Christ. While this is partially true—and certainly the emphasis of some New Testament passages—2 Samuel provides important context to understand.

The title “son of God” was a title reserved for the kings descended from the tribe of Judah through David and Solomon. In 2 Samuel 7:14, God told David that Solomon would be his “son,” and that He would be his “Father.” (For more on this important title, “The Son of God,” check out our video linked here.)

The Coming Kingdom

Isaiah 11:1 (NASB)
Then a shoot will spring from the stem of Jesse,
And a branch from his roots will bear fruit.

This prophetic passage speaks of a Ruler coming from the stem of Jesse, the father of David. We strongly encourage you to read Isaiah 11—12 if you’re not familiar with the context.

The glorious description of the rule and reign of the Messiah in this full passage cannot adequately be said to have been fulfilled at any time in history to date. Instead, the language is parallel to what we read in Revelation. This passage looks to the future return of Christ in glory.

Salvation’s Reach

Isaiah 19:23–25 (NASB)
In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians.
In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, “Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.”

This prophecy is both shocking and beautiful. Shocking because, at the time Isaiah is recording this, there is little doubt that the Egyptians and Assyrians were the greatest enemies of Israel that you could imagine. The children of Israel were slaves in Egypt for 430 years and the Assyrians were the instrument through which God judged the apostate northern kingdom of Israel, destroying them completely.

Yet, it’s beautiful because this speaks of a future Kingdom in which all these peoples will freely worship the true and living God together, even being called “My people” by the Lord! This glorious hope is something we look forward to in the coming Kingdom of Christ upon the earth. It has not yet been fulfilled. It shows God’s power to redeem.

The Key of David

Isaiah 22:22 (NASB)
“Then I will set the key of the house of David on his shoulder,
When he opens no one will shut,
When he shuts no one will open.”

This passage was literally and directly fulfilled in Eliakim, the son of Hilkiah (see Isaiah 22:20–21). However, Eliakim’s position was only temporary (see Isaiah 22:23–25). Eliakim served as a type of Christ, who would receive the Key of David forever.

Keys symbolize ownership, access, and rule. The owner of the key of the house of David has the ability to open and shut that which no one else can. Jesus explicitly takes this language upon Himself:

Revelation 3:7 (NASB)
“And to the angel of the church in Philadelphia write:
He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this:”

Jesus is the promised King over the promised fulfillment of David’s kingdom. As such, Jesus has the key of David now and forevermore. Unlike David who ruled only over the united kingdoms of Israel and Judah, Christ now rules over the Kingdom of Heaven, which rules over all the kingdoms of earth.

Waiting for the Lord

Isaiah 25:6–9 (NASB)
The Lord of hosts will prepare a lavish banquet for all peoples on this mountain;
A banquet of aged wine, choice pieces with marrow,
And refined, aged wine.
And on this mountain He will swallow up the covering which is over all peoples,
Even the veil which is stretched over all nations.
He will swallow up death for all time,
And the Lord God will wipe tears away from all faces,
And He will remove the reproach of His people from all the earth;
For the Lord has spoken.
And it will be said in that day,
“Behold, this is our God for whom we have waited that He might save us.
This is the Lord for whom we have waited;
Let us rejoice and be glad in His salvation.”

This glorious depiction of God’s coming Kingdom uses language that will be revisited in Revelation 7:17; 21:4, and 1 Corinthians 15:54. This is the God we are still waiting upon to return (e.g., Philippians 3:20; 1 Thessalonians 1:10).

The Costly Cornerstone

Isaiah 28:16 (NASB)
Therefore thus says the Lord God,
“Behold, I am laying in Zion a stone, a tested stone,
A costly cornerstone for the foundation, firmly placed.
He who believes in it will not be disturbed.”

Christ is the fulfillment of this prophecy. The imagery of this passage, in combination with the language of Psalm 118:22, is referred to many times in the New Testament. For example, see:

Romans 9:33
Romans 10:11
1 Peter 2:6

Matthew 21:42
Mark 12:10
Luke 20:17

Acts 4:11
Ephesians 2:20

The Highway of Holiness

Isaiah 35:8–10 (NASB)
A highway will be there, a roadway,
And it will be called the Highway of Holiness.
The unclean will not travel on it,
But it will be for him who walks that way,
And fools will not wander on it.
No lion will be there,
Nor will any vicious beast go up on it;
These will not be found there.
But the redeemed will walk there,
And the ransomed of the Lord will return
And come with joyful shouting to Zion,
With everlasting joy upon their heads.
They will find gladness and joy,
And sorrow and sighing will flee away.

This passage looks forward to a future fulfillment. Nothing in history can make a legitimate claim to seeing this fulfilled as of today. What is of particular interest for us is that Christ gave us evidence in His first coming that He will bring about the final fulfillment of this Kingdom promise. The evidence came in His performance of the signs described in Isaiah 35:5–6a.

Isaiah 35:5–6a (NASB)
Then the eyes of the blind will be opened
And the ears of the deaf will be unstopped.
Then the lame will leap like a deer,
And the tongue of the mute will shout for joy.

A Covenant to the People

Isaiah 42:6–7 (NASB)
“I am the Lord, I have called You in righteousness,
I will also hold You by the hand and watch over You,
And I will appoint You as a covenant to the people,
As a light to the nations,
To open blind eyes,
To bring out prisoners from the dungeon
And those who dwell in darkness from the prison.”

If you’re not familiar with the context, we encourage you to read the entire chapter of Isaiah 42. This chapter of Isaiah is speaking of the Messiah. In particular, this passage speaks of the coming kingdom-purpose of Christ to be a covenant to the people. That is, the Messiah is the mediator and fulfillment of God’s covenant promises. We also see the signs the Messiah would perform to prove His identity as the Servant of God.

While we’re here, we also see an amazing statement that points to the divine nature of the Messiah.

Isaiah 42:8 (NASB)
“I am the LORD, that is My name;
I will not give My glory to another,
Nor My praise to graven images.”

How does this passage speak to the divinity of Christ? Here YHWH explicitly states that He will not give His glory to another. Yet, think back to the Son of Man vision Daniel saw which we covered above.

Daniel 7:14a (NASB)
“And to Him was given dominion,
Glory and a kingdom,
That all the peoples, nations and men of every language
Might serve Him.”

In Daniel 7, the Ancient of Days (God the Father) gives to the Son of Man (God the Son) glory (among other things). So, these passages would present a seeming contradiction if not for our understanding of the Trinity which tells us this is simply a case of YHWH (God the Father) sharing glory with YHWH (God the Son).

This language, “a covenant to/of the people,” appears again in Isaiah 49:8. Isaiah 49 is another beautiful prophetic passage speaking of the coming glory when the Messiah gathers people from every nation into The Kingdom in the future.

Mission & Purpose

Jesus quoted from Isaiah 61:1–3 at the beginning of His ministry. You can read about it in Luke 4:14–21.

Isaiah 61:1–3 (NASB)
The Spirit of the Lord God is upon me,
Because the Lord has anointed me
To bring good news to the afflicted;
He has sent me to bind up the brokenhearted,
To proclaim liberty to captives
And freedom to prisoners;
To proclaim the favorable year of the Lord
And the day of vengeance of our God;
To comfort all who mourn,
To grant those who mourn in Zion,
Giving them a garland instead of ashes,
The oil of gladness instead of mourning,
The mantle of praise instead of a spirit of fainting.
So they will be called oaks of righteousness,
The planting of the Lord, that He may be glorified.

The good news of The Kingdom of God is to bring about a redeemed people who will live righteously and glorify their God.

More from Isaiah

Some commentators have referred to Isaiah as “the Gospel of the Old Testament.” This is understandable. Isaiah has much to say about Christ and His Kingdom. We’ve looked at several of these passages. The interested reader is also directed to prayerfully and carefully consider:

Isaiah 2
Isaiah 6—9
Isaiah 36—37

Isaiah 40—41
Isaiah 44—45

Isaiah 50—55
Isaiah 62—66

The Glory & Necessity of the Virgin Birth

Jeremiah 22:30 (NASB)
“Thus says the Lord,
‘Write this man down childless,
A man who will not prosper in his days;
For no man of his descendants will prosper
Sitting on the throne of David
Or ruling again in Judah.’”

On its surface, this prophecy is alarming. In verse 28, we read that this prophecy is about Coniah. Coniah is identified earlier in Jeremiah 22:24 as the son of Jehoiakim, king of Judah. Coniah is an alternate name for King Jeconiah. You can compare 1 Chronicles 3:16 to see that Jeconiah is listed there as the son of Jehoiakim. This wicked king is also known by the name Jehoiachin.

2 Kings 24:6 (NASB)
So Jehoiakim slept with his fathers, and Jehoiachin his son became king in his place.

God pronounced judgment on this wicked king (in the lineage of David) through Jeremiah. God fulfilled this through the hands of the king of Babylon. The king of Babylon deposed King Coniah (a.k.a. Jehoiachin) and brought him into exile, appointing Coniah’s uncle Zedekiah to reign in his place (2 Kings 24:10–17). We’ll take a closer look at King Zedekiah in a moment.

This is all incredibly significant. Coniah represents the lineage of David and Solomon. The declaration of the LORD, through Jeremiah, seems to be a cancellation of His promise to bring about the Messiah through this lineage!

If Jesus were the biological child of Joseph, this prophecy would disqualify Him from being the Messiah. The prophecy disqualifies all descendants of Coniah/Jeconiah/Jehoiachin from sitting on the throne of David. Jeconiah is clearly listed in the genealogy of Joseph in Matthew 1:1–16 (specifically, verses 11–12). This is why the Virgin Birth is necessary. Christ comes in this lineage, while also not being a biological descendant of this wicked king!

Jesus is not the seed of a man. In fulfillment of Genesis 3:15, Jesus is the seed of the woman.

The Last King

Ezekiel 21:25–27 (NASB)
And you, O slain, wicked one, the prince of Israel, whose day has come, in the time of the punishment of the end,’ thus says the Lord God, ‘Remove the turban and take off the crown; this will no longer be the same. Exalt that which is low and abase that which is high. A ruin, a ruin, a ruin, I will make it. This also will be no more until He comes whose right it is, and I will give it to Him.’

Ezekiel and Jeremiah both prophesied of the judgment of God through the king of Babylon (e.g., Ezekiel 21:18–24). God is cutting off the kings of Judah until He comes whose right it is to put back on the crown. After King Jehoiachin’s line was cut off prophetically (they were not killed biologically) and he was deposed by Nebuchadnezzar, King Zedekiah briefly became the new hope for the line of the Messiah. Zedekiah was Jehoiachin’s uncle, meaning Zedekiah was a son of King Josiah (cf. 1 Chronicles 3:15–16, see diagram) in the line of David.

However, this passage in Ezekiel is pronouncing God’s judgment upon King Zedekiah. God is taking the kingdom away from him, too. Unfortunately, Zedekiah’s judgment included the physical execution of his sons before his very eyes (2 Kings 25:7). It is very likely that Jehoiachin outlived his uncle Zedekiah, considering the treatment of both by their foreign oppressors (cf. 2 Kings 25:5–7 and 27–30).

Ezekiel’s prophecy is being recorded about 900 years after Moses wrote Genesis 49:10. The phrase, “Until Shiloh comes” is used in the NASB. Look how the NIV (and other modern translations) render this difficult Hebrew phrase.

Genesis 49:10 (NIV)
The scepter will not depart from Judah,
nor the ruler’s staff from between his feet,
until he to whom it belongs shall come
and the obedience of the nations shall be his.

Ezekiel is declaring judgment upon the wicked King Zedekiah while also affirming the faithfulness of God to bring about His promise through the Messiah to whom it belongs. However, after Zedekiah and until the Messiah comes, there will be no more true kings reigning on the throne of David. Now that we look back at this fulfillment in history, no expectation remains of any other King than Jesus Christ.

Hosea, Joel, & Amos

The New Testament cites Hosea 11:1 in Matthew 2:15.

Joel is referenced by Peter in his sermon on the day of Pentecost recorded in Acts 2:16–24. Joel 2:32 is additionally cited in Romans 10:13. These passages speak of the glory of the gospel call and the fact that we’ve entered into “the last days.” These last days will span until Christ returns. Some use “the last days” to speak of the events leading directly up to the return of Christ. That usage fits, but passages like Hebrews 1:2 and James 5:3 show that the last days officially began on Pentecost as Christ’s church awaits His return.

Amos 5–9 is important thematically to understand the statement: “the kingdom is at hand.” God’s Kingdom comes first through the shaking of earthly kingdoms, even the sinful kingdoms of Judah and Israel. It helps us understand why the true biblical message is “Repent, for the kingdom of God is at hand” instead of the seemingly more popular message, “Rejoice, for the kingdom of God is at hand.”

Edom’s Example — Understanding the Biblical Doctrine of Election

The small book of Obadiah is often overlooked. However, this small book is critical for understanding the controversial statement made by Paul in Romans 9:13. Although widely asserted, Paul is not speaking of election of individuals to salvation. Instead, Paul is speaking of the corporate election of the nation of Israel.

This fact becomes abundantly clear after analysis. Let’s first look at Paul’s statement in Romans 9.

Romans 9:10–13 (NASB)
And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, “The older will serve the younger.” Just as it is written, “Jacob I loved, but Esau I hated.”

The observant reader will notice that Paul quotes two Old Testament passages back-to-back to demonstrate “God’s purpose in election.” In Romans 9:12, Paul cites Genesis 25:23. In Romans 9:13, Paul cites Malachi 1:2–3. That’s citing from both the first and last canonical books in the Old Testament.

In Genesis 25, we see the concept of election. However, is this election unto individual salvation? Nothing in the text indicates this. The text tells us exactly what this election entails.

Genesis 25:23 (NASB)
The LORD said to her,
“Two nations are in your womb;
And two peoples will be separated from your body;
And one people shall be stronger than the other;
And the older shall serve the younger.”

The Lord makes it clear that these twins are two nations. Of these two nations, “one people shall be stronger than the other.” As a result, “the older shall serve the younger.” This is not a prophecy about the salvation of Jacob and the condemnation of Esau. Instead, it is a prophecy regarding God’s choice of the nation that will result from the younger twin, Jacob, over and above the weaker nation that will result from the older twin, Esau.

As we read through the Genesis account, nothing indicates God’s hatred toward Esau the individual. Instead, God blesses Esau with Mount Seir as his inheritance (e.g., Deuteronomy 2:1–6). Over time, we see that Edom (the nation descending from Esau) does in fact serve the nation of Israel (e.g., 1 Kings 22:47, a deputy was appointed by King Jehoshaphat of Judah to reign in Edom) exactly as prophesied.

Now let’s consider the quotation from Malachi in its original context.

Malachi 1:2–5 (NASB)
“I have loved you,” says the Lord. But you say, “How have You loved us?” “Was not Esau Jacob’s brother?” declares the Lord. “Yet I have loved Jacob; but I have hated Esau, and I have made his mountains a desolation and appointed his inheritance for the jackals of the wilderness.” Though Edom says, “We have been beaten down, but we will return and build up the ruins”; thus says the Lord of hosts, “They may build, but I will tear down; and men will call them the wicked territory, and the people toward whom the Lord is indignant forever.” Your eyes will see this and you will say, “The Lord be magnified beyond the border of Israel!”

God does not speak of the individual salvation or condemnation of Esau. Instead, God is directly answering the question of His people, whom He has recently brought back into their land after seventy years of exile in Babylon, to rebuild their ruins and the Temple. They are inquiring how it is that God loved them. God’s response: look at their present state and compare it to the state of Edom. At this point in history, Jacob and Esau (the individuals) have been dead for more than a thousand years. It is undeniable that “Jacob” and “Esau” are not referencing the individuals. The nations that descended from these men are in view.

The book of Obadiah is specifically about the judgment of Edom (the nation). Unlike God’s elect nation of Israel, when God brings judgment upon the wicked nation of Edom, they will never be rebuilt. However, when God judged His elect nation, He restored them according to His covenant faithfulness.

If God treated His elect nation like all the other nations, then His purpose in election would have failed. Instead, God judged His unbelieving and apostate nation many times, but always left a remnant so that the Messiah could come according to promise. Even still (and this is the main point of Romans 9–11), as the majority of the descendants of Abraham, Isaac, and Jacob reject their Messiah, God’s purpose in election still stands! A future revival will one day sweep through national Israel as they turn in faith to their Messiah. Paul says this will happen after the time of the Gentiles is complete (Romans 11:25).

It is no minor historical miracle, considering all the hostility that Israel has faced from other nations, that they still exist. This is because God’s calling and election (of the nation of Israel) is irrevocable (Romans 11:29). This is not an election to the individual salvation of every Israelite. Instead, it is a corporate election of the entire people to a greater purpose in bringing about The Kingdom of God in its fullness that God may show mercy to all (Romans 11:32).

In light of this discussion, the reader is strongly encouraged to read Romans 9–11 in its entirety. See how Paul discusses the purpose of God’s election of the nation of Israel in bringing salvation to the whole world in fulfillment of Genesis 12:1–3.

Genesis 12:1–3 (NASB)
Now the Lord said to Abram,
“Go forth from your country,
And from your relatives
And from your father’s house,
To the land which I will show you;
And I will make you a great nation,
And I will bless you,
And make your name great;
And so you shall be a blessing;
And I will bless those who bless you,
And the one who curses you I will curse.
And in you all the families of the earth will be blessed.”

God has not forgotten His promise nor has He forgotten His purpose in electing Abraham, Isaac, and Jacob. God lays the charge for His judgment against Edom:

Obadiah 1:10 (NASB)
“Because of violence to your brother Jacob,
You will be covered with shame,
And you will be cut off forever.”

This is in keeping with cursing those who curse the chosen nation descending from Abraham—even when it is another nation descending from Abraham that is doing the cursing! Remember, Abraham was the father of a multitude of nations, not just Israel (Genesis 17:5).

God reiterates His kingdom-purpose in His activity at the end of this judgment oracle.

Obadiah 1:21 (NASB)
The deliverers will ascend Mount Zion
To judge the mountain of Esau,
And the kingdom will be the LORD’s.

Israel continues as the elect nation of God, even though many of the individuals are not saved due to their lack of faith (e.g., Romans 9:1–8; 10:1–4, 16–21; 11:1–32). The Gentiles should not be prideful regarding this turn of events. Gentiles ought to be humble and thankful to a merciful God who has offered salvation so freely and richly in the Messiah, Christ Jesus—first to the Jew, then to the Gentile.

The Eternal King — He is our Peace

Micah 5:2 (NASB)
“But as for you, Bethlehem Ephrathah,
Too little to be among the clans of Judah,
From you One will go forth for Me to be ruler in Israel.
His goings forth are from long ago,
From the days of eternity.”

This prophecy is commonly read during Christmas services. It speaks of the birthplace of the Messiah. It also speaks of the eternal nature of this coming Ruler. The reader is encouraged to read Micah 5:1–5a to get a fuller context of this passage. It ends with a beautiful and hopeful expectation of the future reign of the Messiah.

Nahum

Nahum 1 contains a glorious and truly awesome description of the power and wrath of God. In addition, the tone shifts dramatically when it speaks of the ability of God to be a refuge for all who are His.

Nahum 1:6–7 (NASB)
Mountains quake because of Him
And the hills dissolve;
Indeed the earth is upheaved by His presence,
The world and all the inhabitants in it.
Who can stand before His indignation?
Who can endure the burning of His anger?
His wrath is poured out like fire
And the rocks are broken up by Him.
The Lord is good,
A stronghold in the day of trouble,
And He knows those who take refuge in Him.

This passage contains details that help us understand what Matthew records about the crucifixion.

Matthew 27:51 (NASB)
And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split.

Matthew includes details that the other Gospel writers do not. He is writing primarily to a Jewish audience, who would have been most familiar with the Old Testament. It was not the wrath of the Jews or the Romans that caused the sky to go dark, the earth to shake, and the rocks to be split during the crucifixion of Jesus. These are all indicators that Christ was dying under the wrath of God as He became sin (e.g., 2 Corinthians 5:21). While no one else could stand before the indignation of God the Father, the Son was able to endure and to demonstrate His victory with power when He rose again on the third day.

What a Savior!

Nahum also records a statement remarkably similar to what Paul states in Romans 10.

Romans 10:14–15 (NASB)
How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? Just as it is written, “How beautiful are the feet of those who bring good news of good things!”
Nahum 1:15a (NASB)
Behold, on the mountains the feet of him who brings good news,
Who announces peace!

Paul may be quoting from Isaiah 52:7 in Romans 10:15, but the similarities are remarkable.

Habakkuk

Habakkuk 2:4 (NASB)
Behold, as for the proud one,
His soul is not right within him;
But the righteous will live by his faith.

Habakkuk 2:4 is directly linked to the gospel in Romans 1:17; Galatians 3:11; and Hebrews 10:38.

Zephaniah

Zephaniah speaks much about the great and terrible Day of the Lord. God’s judgment will be poured out on all the earth. This is something that God’s people should rejoice in since it is only through the purification of judgment that God will finally reign amongst His people in perfect peace.

Haggai

Haggai speaks of God’s intention to once again shake the kingdoms of the earth (Haggai 2:6–7, 21–23). The author of Hebrews cites this passage and gives New Testament followers of Christ an exhortation based on this Kingdom declaration:

Hebrews 12:25–29 (NASB)
See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. And His voice shook the earth then, but now He has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” This expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire.

The exhortations and applications are clear:

See to it that you don’t refuse or turn away from Him who warns from heaven.
Since we are receiving this unshakeable kingdom, show gratitude!
As fruit of your gratitude, offer God an acceptable service with reverence and awe.

Zechariah

Three important prophecies are made concerning the Christ and His Kingdom in Zechariah.

First, is Zechariah 3:8–10. This passage states that Joshua, the high priest, and his friends are symbols of the coming Branch. The term, Branch, is a messianic term referring to the coming Christ.

Second, is the oracle found in Zechariah 9–11. This oracle speaks of the first coming of Christ. It includes prophecies fulfilled in Christ’s earthly ministry, including the Triumphal Entry and the betrayal by Judas.

Zechariah 9:9 (NASB) — fulfillment recorded in Matthew 21, Mark 11, Luke 19 & John 12
Rejoice greatly, O daughter of Zion!
Shout in triumph, O daughter of Jerusalem!
Behold, your king is coming to you;
He is just and endowed with salvation,
Humble, and mounted on a donkey,
Even on a colt, the foal of a donkey.
Zechariah 11:12–13 (NASB) — fulfillment recorded in Matthew 26:15; 27:9–10
I said to them, “If it is good in your sight, give me my wages; but if not, never mind!” So they weighed out thirty shekels of silver as my wages. Then the Lord said to me, “Throw it to the potter, that magnificent price at which I was valued by them.” So I took the thirty shekels of silver and threw them to the potter in the house of the Lord.

Third, is the oracle found in Zechariah 12–14. This oracle speaks much of the second coming of Christ. It includes language that is paralleled in the book of Revelation.

Zechariah 12:10 (NASB) — Cited in John 19:37 & Revelation 1:7
“I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.”

The citation of this passage in John (during the crucifixion) identifies Jesus as the fulfillment of this prophecy. However, they are not mourning at that time. The citation in Revelation 1:7 looks to the future return of Christ, and that passage speaks of the fact that they will mourn on that day.

Zechariah 13:7 is cited by Jesus in Matthew 26:31 and Mark 14:27.

Zechariah 14 reads very similarly to the return of Christ in Revelation. We see vivid imagery of Christ’s judgment of His adversaries and the battle of Armageddon. After the destruction of Christ’s enemies at His physical return from Heaven (Zechariah 14:1–8), we read explicit Kingdom language:

Zechariah 14:9, 16–17 (NASB)
And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one. … Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths. And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain on them.

This passage is best understood as describing the future, literal, and physical Millennial Kingdom coming when Christ returns.

Malachi

Important statements in Malachi 1 were discussed above, in the section on Obadiah. There is an additional passage to consider: Malachi 3—4. This sets up the expectation for the imminent coming of the Messiah as the Old Testament canon closes. About four hundred years later, John the Baptist and Jesus fulfilled this prophecy in part (e.g., Matthew 11:14 and Luke 1:12–17).

This passage still expects a future fulfillment at the return of Christ in glory to render judgment.

The Psalms

The psalms are filled with vivid imagery and important prophecies concerning the Christ and His Kingdom. The interested reader is encouraged to consider:

Psalm 69
Psalm 86
Psalm 91
Psalm 110
Psalm 118
Psalm 145

Each Psalm includes components that will help us understand the nature, ministry, and Kingdom of Christ. When possible, we’ve linked to our videos on Christ revealed in these psalms in the above list. If you’d like, you can access the whole playlist of our videos on Christ in the Psalms here.

Concluding our Survey of The Kingdom through the Old Testament

As we said, the study of the Kingdom of God and its promised King — Messiah Jesus — is massive. Hopefully, through this survey of much of the Old Testament we can now see clearly that The Kingdom of God began, in a sense, in the very beginning. God is the King, Ruler, and Lord over all. Additionally, God is working (and has been working) from the beginning with kingdom-purpose to establish The Kingdom of God and His Christ in all of its fullness and glory.

Individuals who walked with God (like Enoch and Noah), the nation of Israel, and the church all have kingdom-purpose, too. It would be a mistake to equate any of these individual things with The Kingdom of God in its entirety. It would also be a mistake to diminish the role and importance of any of them in God’s plan to usher in His everlasting Kingdom when Christ returns in the future. Therefore, we must understand The Kingdom of God or else we will necessarily misunderstand (at least in part) our purpose as those who walk with God today.