There is a close relation between the propositions which I agreed to affirm with Brother Boll in this discussion. My first affirmation was that the kingdom of Dan. 2:44 was set up on the first Pentecost after the resurrection of Christ, and that it began its mission at that time; that the little stone began smiting the image on Pentecost. My affirmation now is that Christ, in reigning over this kingdom, is now on David's throne.

      The definitions of the terms of the proposition are few and simple. By "Scriptures," of course, we mean the Old and the New Testaments, the word of God as revealed to us in the Bible. By "teach" I mean to declare, instruct, state; and this may be done either by precept, example, or necessary inference. "Christ" means the Anointed One, Jesus of Nazareth, the seed of David, the Savior of men, the Son of God, our Lord and King. "Now" means at the present time, during the Christian dispensation, from his ascension to his surrendering the kingdom back to the Father. By "David's throne" I mean "the throne of the Majesty," "the throne of his glory," "the throne of God," "Christ's throne;" not the mere wooden chair or throne that David used, but the authority and leadership of the Lord's people. "Throne" is usually the symbol of kingly power and dignity; it denotes governing or judicial power; it is sometimes equivalent to "kingdom" or "reign." [221]

      Both the affirmative and negative sides of this question concede that Jesus is Lord and Christ (Acts 2:36); that all authority, both in heaven and on earth, hath been given unto Christ (Matt. 28:18); that Christ is now king (Luke 23:2, 3); that he now has a kingdom (Col. 1:13); that he is now reigning over the Lord's people, hence is now on some throne (1 Cor. 15:25). Furthermore, it is conceded that he was promised David's throne. (Isa. 9:7.) Brother Boll and I agree on so many points that the issue is very narrow.

      The proposition is simple, the simplest proposition that we have had to discuss. It is true or it is false. This investigation is to determine the truthfulness or falsity of the proposition. What, then, is the issue as set forth in the proposition? It is precise and definite. Christ is now reigning; he is on some throne. Is the throne which he now occupies called in the Scriptures "David's throne?" The affirmative claims that it is; the negative denies this. The affirmative claims that the throne which Christ now occupies, the one which he has at the right hand of God, at the throne which the Scriptures call "David's throne;" the negative claims that he is not now on the throne which the Scriptures call "David's throne," but that he will occupy "David's throne" when he comes.

      There should be no fear of misunderstanding what the issue is; there is no room for evasion; it will be difficult, indeed, to obscure this plain and simple issue. There is no desire on the part of the affirmative to evade it, but with boldness and confidence the affirmation is made that Christ is now on David's throne. On the first Pentecost after the resurrection of Christ our King was throned, and sceptered, and crowned; on this Pentecost my Lord was crowned with glory, given the scepter of Judah, and took the throne of David. The Scriptures either teach that Christ is now on David's throne or they do not teach it. The burden of the affirmative is to show that the [222] Scriptures clearly and definitely teach that Christ is now on David's throne, and this task is cheerfully assumed.

      Families have their heads; tribes have their chiefs; states have their governors; republics have their presidents; empires have their emperors; and kingdoms have their kings. Rulers have their "chairs," "crowns," and "thrones." We necessarily connect kingdoms and thrones with kings. The throne is the emblem of the power and authority of the king. Authority is often designated by the crown or throne. The essentials of the kingdom are laws, subjects, territory, and a king. Since the kingdom of God has been established among men, or on earth, it has its laws, subjects, territory, and king. Christ is that King; hence, he is on some throne.

      The Old Testament teaches that Christ was to be a King. God made a covenant with David, and in this covenant he said to David: "I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. . . . And thy house and thy kingdom shall be made sure forever before thee: thy throne shall be established forever." (2 Sam. 7:12-16; 1 Chron. 17:10-14.) There are three elements in this prediction--(1) the everlasting reign of the house of David; (2) the erection of the house of Jehovah by the seed of David; (3) the exaltation of the seed of David to the rank of Sonship with God. This prediction finds its ultimate realization in Christ as the culmination of David's line. The dynasty of David is an everlasting dynasty; it continues from David to Christ becomes an everlasting throne.

      The Psalmist emphasizes the same in Ps. 110. In this Psalm is the oath of Jehovah to the Messiah, enthroning him at his right hand as the Priest-King after the order of Melchizedek. Here he stands at the right hand as he [223] goes forth at the head of a priestly army to the conquest of the nation. He is at the head of "a royal priesthood." In Ps. 2 the Messiah is enthroned on Zion at the right hand of Jehovah as his Son, with all the prerogatives of universal and everlasting sovereignty. In Ps. 72 we have Christ represented as the Messianic King, ruling in righteousness, mercy, and peace, receiving the homage of the nations, the source and object of universal blessing.

      The prophet Isaiah says: "And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open." (Isa. 22:22.) John, in Revelation, quotes this prophecy and applies it to Christ. "These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth." (Rev. 3:7.)

      The Old Testament teaches clearly and definitely that Christ was to be a King. The voice of Jehovah is heard above all the tumult of earth, declaring: "Yet I have set my king upon my holy hill of Zion." (Ps. 2:6.) The Babe that Isaiah sees through prophecy born of a virgin is also "the Prince of Peace." "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even forever." (Isa. 9:6, 7.) In this prophecy Christ is called "the Prince of Peace;" he should have a government, a kingdom, "the throne of David." Again, the prophet said: "Behold, a king shall reign in righteousness, and princes shall rule in justice." (Isa. 32:1.) Jeremiah, the weeping prophet, catches glimpses of his coming Lord and cries: "Behold, the days come, saith Jehovah, that I will [224] raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land." (Jer. 23:5.) Again, another prophet sees the rise and progress, the decline and fall, of many mighty empires, but beyond all he sees the Son of man inheriting an everlasting kingdom. (Dan. 7:13, 14.) Still another prophet sees "the children of Israel return, and seek Jehovah their God, and David their king, and shall come with fear unto Jehovah and to his goodness in the latter days." (Hos. 3:5.) This "David their king" has reference to Christ. Still another prophet says: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass." (Zech. 9:9.) Here the prophet states that Christ should come as king to Jerusalem.

      We have now learned that Christ was to be a King; that he was to come to Jerusalem; that he would be given a kingdom; that he would be given the throne of David; that he would be seated at the right hand of Jehovah in his reign. We now ask: Have these prophecies been fulfilled, or are they now in the process of fulfillment?

      The New Testament presents Christ as a King. Matthew, in tracing his genealogy, emphasizes his royal lineage as the Son of David. Both Matthew and Luke trace the lineage of Christ through David. He was born in Bethlehem as Micah (5:2) had prophesied. The angel, in announcing to Mary, says: "Fear not, Mary, for thou hast found favor with God. And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there [225] shall be no end." (Luke 1:30-33.) Isaiah had said that "the Prince of Peace" should occupy the throne of David, and now the angel announces to the mother of Jesus that "the Lord God shall give unto him the throne of his father David." These Scriptures are too simple and clear to be misunderstood. It remains to be seen whether God kept his promise made through Isaiah and the angel. No doubt can be entertained that Christ came of the seed of David. Paul declares: "Which he promised afore through his prophets in the holy scriptures, concerning his Son, who was born of the seed of David according to the flesh." (Rom. 1:2, 3.)

      Let us now examine the claim which Christ made. It is familiar to all that Christ claimed to be a King and to have a kingdom. Throughout all of his teaching it is clearly implied that he was to be a King. He assumes to himself the highest place in the kingdom of God. In speaking of his kingdom, he says: "The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity. . . . Then shall the righteous shine forth as the sun in the kingdom of their Father." (Matt. 13:41-43.) Again, Christ speaks of some who should "see the Son of man coming in his kingdom." (Matt. 16:28.) Again, he promises his disciples that "when the Son of man shall sit on the throne of his glory, ye shall also sit upon twelve thrones, judging the twelve tribes of Israel." (Matt. 19:28.)

      When the mother of John and James came to Christ to ask a favor for her sons, she asked that one of her sons might sit on his right hand, and the other on his left hand, in his kingdom. Christ did not deny that he would be a King and would have a kingdom. (Matt. 20:21-23.) In the great picture of the coming judgment the Son of man sits upon the throne of his glory, and as a King blesses and condemns. (See Matt. 25.)

      One of the charges brought against Christ at his trial [226] was that he claimed to be a King. He was condemned as a King. When he was brought before Pilate, Pilate asked him: "Art thou the King? "Jesus answered, "Thou sayest," which was equivalent to "yes." (Luke 23:1-3.) Again, it is recorded of him in his conversation before Pilate, that he said: "Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth." (John 18:37.) His claim to be a King is emphasized in the superscription which was placed on the cross in the three languages: "This is the King of the Jews." (John 19:20, 21.)

      His resurrection from the dead helps to emphasize his proclamation that he was to be a King; and Peter, by the Holy Spirit, on the day of Pentecost, proclaims the fact that the crucified Jesus of Nazareth has been raised from the dead and made Lord, or Ruler. He says: "Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified." (Acts 2:36.) The early preaching of the apostles emphasized the Lordship and Kingship of Christ after his resurrection from the dead. His Kingship was not questioned by any of his disciples. The early disciples were heralds of the Kingship of Christ. The angel at his birth had announced that he would occupy the throne of his father David. He was frequently called during his earthly life "the son of David." (Matt. 1:1, 20; Mark 10:47; Luke 20:41.)

      On the day of Pentecost after his ascension, Peter, by the Holy Spirit, declares that the promise of God made to David, that "of the fruit of his loins he would set one upon his throne," was fulfilled in Jesus of Nazareth. Nothing can be plainer than this declaration: "Brethren, I may say unto you freely of the patriarch David, that lie both died and was buried, and his tomb is with us unto this day. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of [227] his loins he would set one upon his throne; he foreseeing this spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption." (Acts 2:29-31.) So the Holy Spirit declares that God had kept his oath and fulfilled his promise to David, and that Christ was the fulfillment of the promise, and that Christ was now on David's throne. It seems that the proposition has been proved. To deny this proposition is to deny the word of God.

      James makes substantially the same claim. He says: "And to this agree the words of the prophets; as it is written, After these things I will return, and I will build again the tabernacle of David, which is fallen; and I will build again the ruins thereof, and I will set it up: that the residue of men may seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who maketh these things known from of old." (Acts 15:15-17.) In Christ, God has rebuilt the tabernacle of David and the ruins thereof; he hath set it up. This is the same as the establishment of the kingdom on Pentecost and the placing of Christ on David's throne. When Christ ascended, God made him "both Lord and Christ." (Acts 2:36.) "Lord" means master, ruler, king. God made Jesus "King of kings and Lord of lords." Paul teaches us that Christ is now "far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come." (Eph. 1:21.) Christ not only now is far above all rule and authority, but he has it now for the world to come--that is, he now has and exercises rule over all authority. Again, Paul declares: "Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. 2:9-11.) These Scriptures teach that Christ is [228] now Lord and Christ; that he is exalted above angels, principalities, and powers.

      If Christ is not now on David's throne, he is yet to ascend higher when he takes it, or he is to come lower in authority and power when he takes it, or when he occupies David's throne it will add nothing to him. These three alternatives include all of the possible disjunctions. To ascend higher when he occupies David's throne (if Brother Boll's position is true) would contradict what the Scriptures declare about his now being above every name; to descend when he occupies David's throne would be to dishonor him and weaken his power and authority; and if it does not add anything to him or take anything from him when he occupies David's throne, then what effects will follow when he does occupy it? The inevitable conclusion is that to occupy David's throne is to occupy his present high and exalted position which the Scriptures ascribe to him. David's throne is the same as the throne of God. (1 Kings 2:12; 1 Chron. 29:23.)

      Christ's mission for the redemption of man and God's revelation of his will to man has been completed. The Word was made flesh. Christ revealed the will of God, died, was buried, was raised from the dead, gave his commission to his disciples, ascended to the Father, sat down at the right hand of God, sent the Holy Spirit to earth. He has finished the plan of salvation; he is now the mediator between God and man; nothing remains to be done. When he comes, it will be to gather up his jewels, render judgment, and deliver the kingdom up to his Father.

      Eternal life is promised in his name, or by his authority, now. (See John 10:28; 17:2.) He must have supreme and truly divine dominion to command eternal life to be promised in his name. He has this authority now. If he is not on David's throne now, to occupy it at some future [229] time will give him no more authority over eternal life. So, again, we conclude that Christ is now on David's throne.

      He now has all glory. (See 2 Thess. 2:14; 2 Tim. 2:10; Heb. 2:9.) If he is not on David's throne now, to occupy it will add no glory to him. So, again, we conclude that Christ is now on David's throne.

      He is now on the throne of God, and David's throne is called "the throne of Jehovah." (See 1 Kings 2:12; 1 Chron. 29:23.) Four times do we have these words used in the Hebrew letter: "Sat down on the right hand of the Majesty on high" (Heb. 1:3, 13); "sat down on the right hand of the throne of the Majesty in the heavens" (Heb. 8:1); "sat down on the right hand of God" (Heb. 10:12); and "sat down at the right hand of the throne of God" (Heb. 12:2). These expressions all mean one and the same throne. They show his union with God in his Kingship, and they show that he is reigning now with God over his kingdom. Now, if Christ is not or, David's throne, he cannot be placed any higher or any closer in his union with God, the Father, in his reign. Christ now shares the throne with God, his Father. If to occupy the throne of David will give him no more honor, then what advantage can there be in a theory which robs the Christ of his present majesty? The throne of the Majesty loses none of its essential glory through God's sharing it with Christ. So we conclude again that Christ is now on David's throne.

      Christ is now victorious over death, hell, and the grave. He is to reign on the present throne until the last enemy, death, shall have been conquered. He will occupy his present throne with the Father until there shall be left nothing else for him to conquer. If he is not now on David's throne, there will be nothing left for him to conquer when he does occupy it. (Rev. 1:18.)

      Christ has all authority now, both in heaven and on [230] earth. (Matt. 28:18.) If he is not now on David's throne, to occupy it will give him no more authority. Then what advantage will it be to Christ, angels, or men for him to occupy David's throne at some future time?

      Christ is now High Priest; he is Priest-King. (Heb. 3:1.) He, as such, is mediator between God and man. Man's full and complete redemption is now in Christ, with him on his present throne. Man's salvation and glorification are now to be had in and through Christ as a High Priest, with him on his present throne. If Christ is not now on David's throne, then to occupy it in the future will add nothing to man in his present or future state; it will add nothing to the redemption and glorification of the human race. So we finally conclude that the Scriptures teach that Christ is now on David's throne. [231]

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