Further Observations from New Covenant Scriptures
Matthew to Revelation

1. That the Old Covenant passage of Isaiah 66:22-23 cites us to a perpetual sabbatism that must be the ultimate rest for the people of God, to be enjoyed through Jesus Christ, and foreshadowed but not enjoyed under the Old Covenant, and not before our present earth has been superseded by a new and eternal one, after the second coming of Christ to this earth at the close of its history, is made evident, among other passages, by the following basic ones:

 a. 2 Peter 3:10-13: "But the day of the Lord [the day of his ‘coming.’ V.4] will come as a thief; in which the heavens [evidently the atmospheric and possible the siderial heavens, as already mentioned] shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. Seeing these things are thus all to be dissolved, what manner of person ought we to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved and the elements shall melt with fervent heat? But according to his promise [where but in Isaiah 66:22-23?], we look for new heavens and a new earth wherein dwelleth righteousness."

  b. Revelation 20:11-15: "And I saw a white throne, and him that sat upon it, from whose face the earth and the heaven fled away; and there was found no place for them. and I saw the dead, the great and the small, standing before the throne; and the books were opened: and another book was opened. Which is the book of life: and the dead were judged out of things which were written in the books, according to their works. And the sea gave up the dead that were in them: and they were judged every man according to their works. … and if any was not found written in the book of life, he was cast into the lake of fire."

 Thus we have the present "earth and the heaven" fleeing away in connection with the universal resurrection and judgment of mankind, as seen by the apostle John in his visions of the future while exiled on the Isle of Patmos.

  c. Revelation 21:1 - 22:5: Though too much to quote here, it should be carefully read in its entirety. It is a vision of the above being followed by a new heaven and new earth for the righteous of all nations, with the "holy city, new Jerusalem [in contrast with the earthly Jerusalem of Palestine] coming down out of heaven from God" "the city of the living God, the heavenly Jerusalem" (Hebrews 12:22).

 This "new earth" and "the holy city, New Jerusalem," were evidently the "heavenly country" and "the city which hath the foundations, whose builder and maker is God," sought after by Abraham, Sarah, and Isaac and Jacob (Hebrews 11:8-16) as the ultimate for them rather than Canaan, which was only a type or "shadow" of that which was to come.

 "And these all [including the persons just mentioned, plus many others also cited for their faith], having had witness borne to them through their faith, received not the promise [of the heavenly country and city], God having provided some better thing concerning us [than afforded on this earth], that apart from us they should not be made perfect" (Hebrews 11:39-40). That is, they will not enter into the perfection of the world to come before the resurrection when Christ comes to earth again, the same as will be true for us.

  d. Hebrews 3:1 - 4:11: Here again we have an extended passage (which please read in its entirety, noting its progression).

 Beginning: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, even Jesus, … a son over his [God’s] house [in the sense of ‘household’], whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end" (3:1-6).

Continuing: Reminding the readers of the disbelief and unfaithfulness of so many of fleshly Israel and therefore their never entering the rest intended for them in the earthly Canaan: also exhorting to take warning from this and not miss the rest intended for spiritual Israel in the heavenly Canaan (3:7 - 4:8).

Concluding: "There remaineth therefore a sabbath rest for the people of God. For he that hath entered into his rest hath himself also rested from his works, as God did from his. Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience" (4:9-11).

The latter may remind us of Revelation 14:13: "Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them."

2. For a complete and clear over-all perspective, we need a further survey of relevant events and developments in the New covenant era, between the first and second comings of Christ, when the Old Covenant "sabbath" was no longer binding, and why not, since all the other commands of the Decalogue (Exodus 20:1-17) were incorporated into the New Covenant law also. So we shall start with why not binding, after the following caution:

 CAUTION: The reader may find some of the following to be more tedious and technical than parts of the foregoing, but he needs to know that each item is important to understanding what might otherwise seem to be conflicting bits of information here and there. At one time, in the midst of a series of parables pertaining to his coming kingdom (Matthew 13:1-58; Mark 4:1-34; Luke 8:4-15), Jesus stated: "So is the kingdom of God, as if a man should cast seed upon the earth; and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself; first the blade, then the ear, then the full grain in the ear. But when fruit is ripe, straightway he putteth forth the sickle, because the harvest is come" (Mark 4:26-29).

 This suggest successive phases of stages of the kingdom, that need to be recognized if we are able to avoid confusion. And elsewhere in the above mentioned series of parables, "The seed is the word of God" (Luke 8 - 10), "the word of the kingdom" (Matthew 13:19); and "the harvest is the end of the world" (Matthew 13:39), when the wicked are "severed" from among the righteous, and cast "into the furnace of fire" (vs. 47-50) – which will be at the second coming of Christ (Matthew 25:31-46) – when the righteous shall "inherit the kingdom" (v.34) and enter "into eternal life" (v. 46), "in the world to come" (Mark 10:29-30; Luke 18:29-30) – their "entrance into the eternal kingdom of our Lord and Savior Jesus Christ" (2 Peter 1:11) – into "an inheritance incorruptible. And undefiled, and that fadeth not away, reserved in heaven for you … a salvation "to the uttermost," as has previously been mentioned from Hebrews 7:25.

In a nutshell, we shall discover (1) a preliminary stage and (2) a fully-come phase of the kingdom of heaven in this world, between the first and second comings of Christ; and then (3) a final stage (or rather the eternal ongoingness of the heavenly phase) in the world to come following the end of the world – the first being probationary, preparatory to entering the third. We might also think of those entering stage No.1 as being charter citizens of No.2 (if faithful), and then the faithful citizens of the latter as entering and inheriting No.3. in which they will enjoy the "sabbath rest" that remains "for the people of God," as promised in Hebrews 4:9 and noted previously, as distinguished from the "seventh-day" sabbath of Old covenant law but is not a part of the New covenant law under Jesus Christ, as already seen.

 And now we are ready to notice why the seventh-day sabbath is not a part of New Covenant law, before proceeding to other relevant considerations.

  a. As already well documented, the seventh-day sabbath had been given to Israel according to the flesh, and it alone, at Sinai, as a sign of the covenant then being made by Jehovah with the people of Israel, setting them apart and distinguishing them from the rest of the nations of the world (Gentiles)., and was most appropriate historically for that purpose.

But in Christ that distinction and separation no longer exists. And the Old Covenant making and requiring such has given way to a New Covenant that not only does not require them, but obliterates them -–embracing Gentiles as well as Jews, and on identical terms, thus making them all to be one nation, a spiritual Israel (see Ephesians 2:11-22; Romans 2:28-29; 9:6-8; Galatians 3:26-29; 6:16, this last passage specifically calling it "the Israel of God").

Jesus himself had said, "Other sheep [Gentiles] have I [in purpose and prospect] which are not of this [Jewish] fold; them also I must bring, and they shall hear my voice; and they shall become one flock [with Jewish sheep], [having] one shepherd" – or, alternate reading, "there shall be one flock, one shepherd" John 10:21). Also, he had said, "And I, if I be lifted up from the earth, will draw all men [Jews and Gentiles] unto ,myself" (John 12:32).

And before his ascension, he commissioned that the gospel be preached to all nationalities alike (Matthew 28:19-20; Mark 16:15-16; Luke 24:46-47) – which it was, "to the Jew first, and also to the Greek [Gentile]" (Romans 1:160 – beginning in A.D. 34 to the former (Acts 2), and apparently about A.D. 41 to the latter (Acts10-11).

Therefore, to continue to bind the sign of that Old Covenant between God and Israel according to the flesh in the New Covenant era (after Christ’s death, resurrection, and ascension) would be an anomaly – on par with binding circumcision of the flesh under the Old Covenant as a sign of the descendants of Abraham according to the flesh, which Gentile Christians are not. On the other hand, all the commandments of the Decalogue of the Old Covenant, except for the sabbath commandment, would be as appropriate for Christians, whether of Jewish or Gentile background, as they were for fleshly Israel under the Old covenant – and have therefore been incorporated into New Covenant law.

With that highly relevant reason we could again close our study. But we shall continue with relevant events and developments in connection with New Covenant era, between the first and second coming of Christ, when the sabbath command of the Old Covenant law ceased to be binding. For said development and events will give a still better perspective in some respects and help us to avoid some very common errors. (Some repetition, but for different emphasis, may be noticed.)

b. "The law and the prophets [representing the Old Covenant] were until John [the Baptist, the forerunner of Jesus]: from that time the gospel of the kingdom of God [superseding the kingdom of fleshly Israel] is preached, and every man entereth violently into it," said Jesus (Luke 16:16). That is, those who entered do so against much opposition. For, he also said: "Woe unto you lawyers! For ye took away the key of knowledge: and them that were entering in ye hindered" (Luke 11:52); also, "But woe unto you, scribes and Pharisees, hypocrites! Because ye shut up the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter" (Matthew 23:13).

  c. That "entering," however, was only into thepreliminary and preparatory phase of the kingdom on earth, preached first by John and then by Jesus as "at hand" (Matthew 3:1-2; 4:1) – not yet fully come. For that reason Jesus could say to the Pharisees who asked when the kingdom of god would come, "the kingdom of god is within you" (Luke 17:21), or "in the midst of you," as in the margin of the American Standard Version, or "among you," as the New English Bible and some other versions have it – likely meaning among them in the person of himself, its king-to-be, and maybe also those already described as "entering" into it. Yet he taught his disciple to pray, "Thy kingdom come" (Matthew 6:10), because not yet fully come as promised.

 Later, however, six days before his transfiguration, Jesus made two significant statements: (1) To the apostle Peter, after he had confessed him as "the Christ, the son of the living God," saying, "… upon this rock [evidently the truth Peter had confessed about him] I will build my church; and … I will give unto thee the keys of the kingdom of heaven" (Matthew 16:16-19). (2) Then to all his apostles, saying, "There are some here of them that stand by, who shall in no wise taste death [but Judas Iscariot would, committing suicide], till they see the kingdom come with power" (Mark 9:1; cf. Matthew 16:28) – which occurred on Pentecost, forty days after his resurrection and about ten days after his ascension (Acts 1:1-9 and Chapter 2), to be noticed more at length later.

NOTE: (1) The "kingdom" spoken of many times interchangeably as "kingdom of God" or "kingdom of heaven," is also referred to as Christ’s kingdom (see Matthew 16"28; Luke 1"31-32; 22:29-30; 23:42; John 18:36-37; Colossians 1:13; 2 Peter 2:11; Revelation 1:9), and is also called "the kingdom of Christ and God" (Ephesians 5:5; cf. Revelation 11:15) – with Christ sitting on "the right hand of God [as co-regent]" (Mark 16:19; Acts 2:33; Romans 8:34; Colossians 3:1; Hebrews 10:12; 1 Peter 3:22; Revelation 3:21).

Moreover, (2) The terms "church" and "kingdom," occurring in consecutive verses (Matthew 6:18 and 19), are also used interchangeably because the members of one are the citizens of the other on earth and in that sense are the same. Hence, in Colossians 1:13 the apostle Paul spoke of the "saints" at Colossae (the "body" of Christ’s people and therefore his "church" there (1:1,24) as having been "translated [by God] … into the kingdom of the Son of his love." And the apostle John, who addressed the Book of Revelation to "the seven churches which are in Asia" (1:4), also describes himself as "your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus" (v.9).

d. In the passage first mentioned above, "the law and the prophets" were representatives of the Old Covenant between God and Israel (which was unto God "a kingdom," Exodus 19:6 of whom David was its most nearly ideal king, ruling over the covenant people of God on earth for God, and leading them to victory over their enemies), of which covenant Moses was mediator and the prophets were among other things, interpreters of its law to the people. On the other hand, "the kingdom of God" or "kingdom of heaven" mentioned in the above and other New Testament texts, represents the New Covenant, of which Christ is the mediator (Hebrews 8:6; 9:15; 12:24), and under which he is king, ruling over the people of God for God, and conquering enemies, as his fleshly ancestor David did. His mother-to-be was promised, "He shall be great, and shall be called the Son of the Most High: and the Lord God shall give him the throne of his father David: and he shall reign over the house of Jacob [Israel] for ever; and of his kingdom there shall be no end" (Luke 1:32-33). (Compare also the Old Testament prophecy of Isaiah 9:6-7).

  e. Christ’s reign, however, would not be over "Israel after the flesh" (cf. 1 Corinthians 10:18), but over spiritual Israel (cf. Romans 2:17-29; 4:1-12). And it would include all Gentiles as well as all Israelites who would embrace the New Covenant made by God with the "house of Israel and the house of Judah" (Hebrews 8:8-12). That would be after (1) the middle wall of partition between Jew and Gentile had be broken down "through the cross" of Christ, in order to "create in himself one new man" as it were (neither Jew nor Gentile according to the flesh, but Christian, constituting spiritual Israel) , and (2) nailed it [Old Covenant law, distinguishing and separating Israelite from Gentile] to the cross as it were (see Ephesians 2:11-22; Colossians 2:8-15). That describes something of the nature of the kingdom that John first and then Jesus preached as being "at hand" (Matthew 3:1-2; 4:1).

  f. As previously mentioned, only six days before his transfiguration, Jesus said to his apostles, "There are some here of them that stand by, who shall in no wise taste death, till they see the kingdom of God come with power" (Mark 9:1; cf. Matthew 16:28) – which occurred on Pentecost after the crucifixion, resurrection , and ascension of Christ (see Acts 1:1-9, and Chapter 2). That was approximately six months after the above announcement of Jesus, and he had told the apostle Peter, "I will give unto you the keys of the kingdom of heaven" (Matthew 16:19), after Peter’s confession of him as "the Christ, the Son of the living God." At that time, Jesus had also said, "upon this rock [evidently the truth Peter had confessed about him] I will build my church" (vs. 16-18).

  g. In harmony with Mark 9:1, mentioned above, in which Jesus had said that some then present would not taste death till seeing "the kingdom of God come with power," Luke in Acts 1:1-9 reports that between "his passion [his suffering and death, followed by his resurrection]" and being "received up [his ascension into heaven]," he charged his apostles "not to depart from Jerusalem, but wait for the promise of the Father [of the Holy Spirit as their comforter, or Helper, in his stead, after he had gone from them into heaven (see John 14:16-17)], which, said he, ye heard from me: for John [the Baptist] indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence. …[and] ye shall receive power when the Holy Spirit is come upon you: and [being thus empowered] ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth."

 The points to remember are: (1) Christ’s apostles (except for Judas Iscariot) would see the kingdom come; (2) it would come with power; (3) they themselves would receive power when the Holy Spirit had come and they had been "baptized" in it not many days after Christ ascension. Therefore, when (3) had occurred, items (1) and (2) would have had their fulfillment.

  h. Accordingly, as recorded in Acts 2, when the day of Pentecost was come, about ten days after the ascension of Christ, and the apostles were all together in one place, the following dramatic events occurred: (1) "… suddenly there came from heaven a sound as of a rushing mighty wind," filling all the house where the apostles were sitting. (2) "And there appeared unto them tongues parting asunder, like as of fire; and … sat upon each one of them." (3) "And they were all filled with the Holy Spirit, and began to speak with other tongues [other languages] as the Spirit gave them utterances."

  i. And the apostle Peter, who had been given "the keys of the kingdom of heaven," delivered the keynote address of that beginning day, in the city of Jerusalem, where their first labors would be for an extended period of time. On that day "about three thousand souls" responded. And from that day "The Lord added to the church daily those who were being saved" (Acts 2:27, New King James Version). So, on the Pentecost day the "church" had been established; the "kingdom of heaven" had come. And Peter’s Pentecost sermon of Acts 2:22-40 had in it further points relevant to our present study, as we shall next note.

  j. In his sermon, the apostle Peter declared that Christ had been "raised up" (from the dead) and exalted to the right had of God in heaven; that he had received of the Father the promise of the Holy Spirit, responsible for the miraculous manifestations seen and heard that day; and that he would "sit at God’s right hand till his enemies are made the footstool of his feet – Jesus having been made "both Lord and Christ" (Acts 2:22-36).

 In 1 Corinthians 15: 24-28,the apostle Paul later expanded on the part we have underscored {and that he would "sit" at God’s right hand till his enemies are made the footstool of his feet}, as follows "Then cometh the end [that is, of time on the present earth and of the earth itself, and therefore of the earthly phase of the kingdom of heaven, but not of the kingdom itself. For the latter is eternal and its glorious heavenly phase will then be entered by its faithful citizens, per 2 Peter 1:11; cf. Matthew 25:31-46; Acts 14:21-22; 2 Timothy 4:18], when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all[opposing] rule and authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy to be abolished is death [by the universal resurrection of the dead (Revelation20:13-20) and the transforming of the bodies of living saints unto incorruptible and immortal ones (1 Corinthians 15:50 -57)]. … And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all" – as the Father has made the Son to be for the present – with "all authority … in heaven and on earth" (Matthew 28:18) – "angels and authorities and powers being made subject unto him" (1 Peter 3:22).

 That does not mean Christ will no longer reign in any sense, for "the throne of God and of the Lamb [Christ] shall be therein [that is, in the ‘holy city, new Jerusalem, coming down out of heaven’ to the ‘new earth’]: and his servants shall serve him; … and they shall reign for ever and ever" (Revelation 22:3-5) – they also being co-regents as it were with him, see 3:21; cf. 2 Timothy 2:12). Though he will still be co-regent with the Father as he is now (Revelation 3:21), his reign will not be distinguished then as now by the assigned role of conquering all enemies of the divine rule – that assignment having then already been accomplished.

  k. In his sermon on Pentecost, the apostle Peter also quoted from David in Psalm 16:8-10, and then commented as follows: "Brethren, may I say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day. Being therefore a prophet [as well as king over Israel], and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne; he foreseeing this spake of the resurrection of the Christ, that neither was he [‘his soul,’ v.27] left unto Hades, nor did his flesh see corruption. This Jesus did God raise up, whereof we all [Peter and the other apostles] are witnesses. Being therefore by the right hand of God exalted, and having received of the father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear" (Acts 2:25-33).

 In other words, God had raised Jesus from the dead and exhaled him to his own right hand to "set" him on the throne of David, as promised both to David, as per the above, and to Mary, the mother-to-be of his fleshly body (Luke 1:16-33).

 If that should seem strange because David reigned on earth, and Christ would reign from heaven, it should be recognized that the authority and not the location is signified by the word "throne". Note the following: "Now David the son of Jesse reigned over Israel. And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned in Jerusalem. And he died in a good old age, …and Solomon his son reigned in his stead" (1 Chronicles 29:26-28). Also: "Then Solomon sat on the throne of Jehovah as king instead of David his father" (v.33) – and it was in Jerusalem that Solomon reigned.

 Solomon’s throne was Jehovah’s throne, which he occupied instead of David his father; therefore, David’s throne was God’s throne, which he sat upon first at Hebron, then in Jerusalem. And the throne Jesus occupies in heaven is God’s throne. Which he occupies jointly with him, at his right hand – where "of his kingdom there shall be no end," according to promise to the virgin Mary (Luke 1:33), though the earthly phase of it would end, as already noted.

  l. As Solomon was a son of David and heir to his throne, so was Christ according to the flesh many years later. The last occupant of David’s throne before Christ occupied it was Jehoiachin (2Kings 24:8) – also called Jeconiah (1 Chronicles 3:16), and Coniah (Jeremiah 22:24) – who was taken into Babylonian captivity by king Nebuchadnezzar about 597 B.C., where he died about 37 years later. Nebuchadnezzar had replaced him by Zedekiah, a brother but not a son, who later rebelled and was also taken into Babylonian captivity (2 Chronicles 36:10-21). And to the prophet Jeremiah, God said of Coniah: "Write thee this man childless, a man that shall not prosper in his days; for no more shall a man of his seed prosper, sitting upon the throne of David, and ruling Judah" (Jeremiah 22:30).

He was not childless in the sense of having no prosperity, for in captivity he had a son Shealtiel, who was one of the ancestors of Jesus (Matthew 1:12-16); but he was childless in the sense of having no posterity to succeed him "sitting on the throne of David, and ruling Judah." Though Christ evidently succeeded him to the throne of David, in accord with God’s decree he did not rule in Judah, but in heaven, and will never return to earth for the purpose of ruling on David’s throne in Judah and Jerusalem as many today teach.

  m. Moreover, since Christ was to be a "high priest for ever after the order of Melchisedek" (Hebrews 6:20), as learned early on (p.2 above), he was to be both king and priest, for Melchisedek was "king of Salem[later called Jerusalem], priest of God Most High" (Hebrews 7:1). And in Zechariah 6:12-13, believed to be prophetic of Christ, it is said that "he shall be a priest upon his throne." However, "if he were on earth, he would not be a priest at all" (Hebrews 8:4), and was not made priest before "suffering" on earth (Hebrews 5:7-10) and before entering "within the veil [that is, into heaven itself]" (Hebrews 7:17-20). That means he was not yet king, and therefore not on the throne of David, until after his ascension into heaven – where he still is, and always will be except for his second coming for judgment and to receive his own into eternal glory with himself in the world to come.

  n. That accords with what was foreseen by the prophet Daniel, namely, his ascension and receiving his kingdom, as follows: "I saw in the night-visions, and behold, there came with the clouds of heaven one like a son of man [cf. Acts 1:9-11], and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed" (Daniel 7:13-14).

  o. It accords also with a parable that Jesus spoke as he was nearing Jerusalem for the last week before his crucifixion, as recorded in Luke 19:11-30, though the latter covers more detail than the foregoing. For he spoke it "because he was nigh unto Jerusalem, and because they supposed that the kingdom of God was immediately to appear" – the popular concept being that it would be an earthly kingdom, that Rome would be defeated by the Messiah, who would restore the kingdom to Israel, make it world-wide, and occupy the throne of David again in Jerusalem after more than 600 years as of then, which may have been shared by Christ’s own apostles up to the time of his ascension (Acts1:6).

 "He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return would " (vs. 11-12) – (the return not having been included in Daniel’s vision); and upon his return, he had a reckoning with both his servants and his enemies (vs. 13-30).

 Christ himself was the nobleman, heaven the far country, and the return would be his second coming – described in partially similar parables as after "a long time" (Luke 20:9; Matthew 25:19); also the reckoning upon his return would be final and universal judgment at the end of the world, with reward for the righteous and punishment for the wicked to be experienced in eternity.

 The apostle Paul speaks of that as "his appearing and his kingdom" (2 Timothy 4:1) – that is, of his appearing and manifestation of his kingdom in his and its heavenly glory. Matthew states it this way: "But when the Son of man shall come in his glory, and all the angels with him, then shall he sit upon the throne of his glory [previously received], and before him shall be gathered all nations" (that is, for judgment) – when the wicked "shall go away into eternal punishment: but the righteous into eternal life" (25:31-32, 46) – "eternal life" being the experience of the righteous in the heavenly phase of the kingdom, and "eternal punishment" that of the wicked in the lake of fire.

 Other scriptures already noticed indicate that the kingdom would be received by Christ shortly upon arrival in heaven after his death, resurrection, and ascension, when he would receive "all authority … in heaven and on earth" as had been promised him (Matthew 28:19), and was indicated on Pentecost after his ascension as having already been accomplished. This means, then, that any references after that to the kingdom as yet future (as Acts 14:23; 2 Timothy 4:1, 18; and 2 Peter 1:11, already mentioned) have to do with it, not on earth between his first and second comings, but to its eternal continuation in heavenly glory in the world to come – when and where "THERE REMAINETH A SABBATH REST FOR THE PEOPLE OF GOD" Hebrews 4:8) – prefigured by the seventh-day sabbath of Israel according to the flesh, but not retained under the New covenant mediated by Christ for spiritual Israel (consisting of both Jews and Gentiles according to the flesh, who accept it).Cecil N. Wright

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