Jesus is a descendant of David and therefore a royal heir, eligible to be King of the Jews [2].
The Dake Bible explains that Matthew 1 presents the legal royal line through Joseph back to David via Solomon, establishing Jesus’ legal right to David’s throne [2][1].Luke 3 presents the physical/bloodline through Mary back to David via Nathan, giving Jesus true Davidic lineage by birth [2].
This dual genealogy lets Jesus be both “Son of David” by blood and the rightful legal heir to the throne, thus a royal prince in the house of David [2].
Dake also notes that the virgin birth bypasses the Jeconiah (Coniah) curse on Joseph’s line (Jer 22:30) while preserving Jesus’ legal title through Joseph and His uncursed bloodline through Mary [2][3].
In fulfilling the Davidic promises (e.g., 2 Sam 7:12–16; Isa 9:6–7; Jer 23:5), Jesus was rightly called “King of the Jews” and is destined to reign on David’s throne in the Messianic kingdom [2].
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In addition:
Beyond the Magi (Matthew 2:2) and the Roman proceedings, the Gospels repeatedly use the exact title “King of the Jews.” Here are the explicit occurrences:
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Matthew 27:11 — Pilate asks Jesus, “Art thou the King of the Jews?” [1]
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Matthew 27:29 — Soldiers mock Him: “Hail, King of the Jews!” [1]
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Matthew 27:37 — The charge over the cross: “THIS IS JESUS THE KING OF THE JEWS.” [1]
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Mark 15:2 — Pilate: “Art thou the King of the Jews?” [1]
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Mark 15:9 — Pilate: “Will ye that I release unto you the King of the Jews?” [1]
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Mark 15:12 — “What will ye then that I shall do unto him whom ye call the King of the Jews?” [1]
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Mark 15:18 — Soldiers: “Hail, King of the Jews!” [1]
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Mark 15:26 — The superscription: “THE KING OF THE JEWS.” [1]
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Luke 23:3 — Pilate: “Art thou the King of the Jews?” [1]
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Luke 23:37 — Soldiers: “If thou be the King of the Jews, save thyself.” [1]
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Luke 23:38 — The inscription: “THIS IS THE KING OF THE JEWS.” [1]
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John 18:33 — Pilate: “Art thou the King of the Jews?” [1]
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John 18:39 — “Will ye therefore that I release unto you the King of the Jews?” [1]
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John 19:3 — Soldiers: “Hail, King of the Jews!” [1]
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John 19:19 — The title on the cross: “JESUS OF NAZARETH THE KING OF THE JEWS.” [1]
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John 19:21 — Priests to Pilate: “Write not, The King of the Jews; but that he said, I am King of the Jews.” [1]
Related royal titles that Dake links with the same Messianic kingship include “King of Israel” and the prophetic “your King” of Zechariah 9:9 (fulfilled in the Triumphal Entry), for example: John 1:49; Matthew 27:42; Mark 15:32; John 12:13, 15; Zechariah 9:9—these reinforce His Davidic and Messianic kingship even when the exact phrase “King of the Jews” isn’t used [3][1].
Dake’s concordance and notes collect these references together to show that both Jews and Gentiles used the title, and that Scripture presents Jesus as the rightful Davidic King expected by prophecy [3][1].
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Furthermore:
Here is further Dake Bible context that expands how and why the title “King of the Jews” is used, and the closely related royal titles that confirm Jesus’ Davidic kingship:
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Summary of the exact “King of the Jews” occurrences: Beyond the Magi’s “Where is he that is born King of the Jews?” (Matthew 2:2), the Gospels record the title repeatedly in Jesus’ trials, mockery by soldiers, and the inscription on the cross, with Pilate asking and writing the charge, and soldiers echoing it; John notes the title was posted in Hebrew, Latin, and Greek as a public witness (e.g., Matt 27; Mark 15; Luke 23; John 18–19) [1].
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Closely related royal titles used for Jesus:
- “King of Israel”: Nathanael’s confession (“Thou art the King of Israel,” John 1:49) and the crowd at the Triumphal Entry (John 12:13), as well as taunts at the cross (Matt 27:42; Mark 15:32), all point to the same Davidic-Messianic kingship, though phrased “of Israel” rather than “of the Jews” [1][3].
- “Your King/Thy King”: Zechariah 9:9’s prophecy (“Behold, thy King cometh unto thee”) is applied directly to Jesus’ Triumphal Entry (Matt 21:5; John 12:15), identifying Him as Israel’s promised King [1][3].
- “Son of David”: Crowds’ cries (“Hosanna to the Son of David,” Matt 21:9, 15; cf. Matt 12:23) identify Jesus with David’s royal line; Dake correlates this with the Messianic-King theme that includes “King of the Jews” [2][1].
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Magi and prophecy connections: Dake emphasizes that the Magi sought the One “born King of the Jews,” not made king, tying the star to the scepter prophecy (Numbers 24:17) and to Micah 5:2’s ruler from Bethlehem—both signaling a royal Messiah recognized at birth [2][1].
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Legal and blood-right to David’s throne: Dake explains Matthew 1 gives Jesus’ legal title through Joseph from David via Solomon, while Luke 3 gives the physical/blood lineage through Mary from David via Nathan, ensuring Jesus is both legally heir and truly Davidic by birth; the virgin birth also bypasses the Jeconiah (Coniah) curse on Joseph’s line (Jer 22:30) while preserving His royal claim [2][3].
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The public, multi-lingual witness: John notes the cross inscription “Jesus of Nazareth, the King of the Jews” was written in Hebrew, Latin, and Greek, which Dake highlights as a universal proclamation of His kingship even amid rejection (John 19:19–22) [1][2].
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Prophetic backdrop for the title: The Davidic covenant (2 Samuel 7:12–16), the enthronement Psalm (“Yet have I set my King upon my holy hill of Zion,” Psalm 2), and messianic promises (Isaiah 9:6–7; Jeremiah 23:5–6) frame why the Gospels’ use of “King of the Jews” is not incidental but fulfills Israel’s expectation of a coming Davidic King [2][1].
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Present rejection and future reign: Dake notes Jesus was presented as Israel’s King at His first advent (e.g., Triumphal Entry) but rejected; He will be enthroned on David’s throne at His return, reigning from Jerusalem as “King of kings,” which consummates the royal titles signaled by “King of the Jews” (cf. Luke 1:32–33; Rev 19:16) [2][1].
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King Herod took the Magi’s announcement of a royal birth seriously, but as a political threat rather than in faith. Dake notes that Herod’s actions show he accepted the report enough to act decisively: he was “troubled” when he heard “Where is he that is born King of the Jews,” he immediately convened the chief priests and scribes to learn where “the Christ” (Messiah) would be born (citing Micah 5:2, Bethlehem), and he sent the Magi to verify the child’s location under a false promise to “worship him” [1][2].
Herod then “inquired diligently” what time the star appeared—information he used to set the age-range for the slaughter in Bethlehem—showing he considered the birth real and imminent, not merely rumor. His massacre of all boys two years old and under in Bethlehem and its vicinity confirms he believed a rival king had been born and aimed to eliminate Him [1][2].
Dake also points out Herod’s background and motive: an Idumean, a Rome-appointed ruler, he saw a Davidic “born King” as a direct threat to his throne. He accepted the Scripture’s location (Bethlehem) as authoritative enough to guide his plan, yet responded in murderous jealousy rather than submission to Israel’s promised King [2][3].
In short, Herod believed the claim in a factual, political sense—he acted as though the true King had been born—but he rejected Him in heart and deed, seeking to destroy the newborn Messiah rather than worship Him [1][2][3].
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In modern political terms
In political terms, Herod’s response to the birth of a rival “born King of the Jews” would be described as a state-sponsored elimination of a perceived claimant to the throne—what modern analysts might call a dynastic purge combined with mass repression of civilians to secure regime survival [2]. In today’s language, several overlapping labels would apply:
- Crimes against humanity: murder and persecution of civilians (including children) carried out by the state for political ends; Herod’s Bethlehem order would be prosecuted today under international criminal law as a grave atrocity against a civilian population [2][1].
- Democide/politicide: the killing of persons by government for political reasons; the motive is the suppression of a potential rival king, making the killings political rather than purely criminal in a private sense [2].
- State terror/authoritarian repression: using violence and fear to prevent any alternative locus of loyalty (a rival monarch) from emerging; Herod’s deceit of the Magi and subsequent massacre are classic instruments of regime consolidation through terror [2][1].
- Dynastic purge or elimination of a rival claimant: targeted removal of a competing royal line or potential heir to protect a usurping or insecure throne; in monarchic politics this is suppression of a claimant to prevent succession challenges [2][3].
- Massacre/infanticide ordered by the state: the deliberate killing of a specific age cohort in a defined locality, which modern law and media would condemn as an atrocity and child-rights violation of the highest order [1][2].
Likely political implications today:
- Domestic: a crisis of legitimacy for the regime, potential elite defections or coups, radicalization of opposition, and long-term memory politics that delegitimize the ruler in national narrative—similar to how Herod’s act revealed fear of a rival and provoked widespread alarm [2][1].
- International: immediate condemnation, sanctions, possible referrals to the International Criminal Court, asylum for the threatened royal family, and isolation of the regime as a human-rights pariah [2].
Dake underscores that Herod believed the report enough to mobilize state apparatus—consulting religious authorities, surveilling the Magi’s timeline, and ordering a localized mass killing—actions that map directly onto what we would now call authoritarian state terror, democide/politicide, and a dynastic purge to prevent a legitimate claimant from arising [2][1][3].
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From a Dake Bible perspective, what the Romans did to Jesus—the royal Son of David publicly charged and executed under the title “King of the Jews”—maps to several modern political categories:
- Judicial murder (politically motivated capital punishment): Jesus is examined by Pilate, repeatedly found without fault, yet condemned under elite pressure and mob coercion—an unjust, politicized execution carried out by the state after a sham or manipulated process [1][2].
- Treason/insurrection framing to eliminate a rival claimant: The formal accusation posted on the cross—“Jesus of Nazareth, the King of the Jews”—presents Him as a political threat to Caesar, i.e., a claimant to kingship against Roman sovereignty; the charge was deliberately publicized in Hebrew, Latin, and Greek to brand Him a political criminal [1][2].
- Torture and cruel, inhuman, degrading treatment: The scourging, robed mockery, crown of thorns, and soldier abuse preceding crucifixion constitute state torture used to break, humiliate, and deter—tools of authoritarian repression in modern terms [1].
- Show-trial propaganda and public terror: Crucifixion was a public spectacle designed to intimidate the population; the multilingual placard and staged mockery functioned as regime messaging that Rome crushes would‑be “kings” and dissidents [1][2].
- Elite collusion to outsource repression: Local authorities delivered Jesus to the imperial governor to secure a death sentence they could not lawfully enforce, exemplifying a center–periphery pact to neutralize a perceived royal-messianic claimant [1][3].
- Politicide (elimination for political identity/claim): Because Jesus’ alleged offense was His royal-messianic claim—“King of the Jews” and “King of Israel”—the execution targets a political-religious identity tied to Davidic kingship rather than a common crime, which in modern analysis is politicide against a rival locus of sovereignty [1][3].
If replicated today, analysts would likely describe it as: a politically motivated capital case on a treason/insurrection charge; a show trial culminating in judicial murder; torture and degrading treatment by security forces; and a performative, public execution meant to terrorize potential supporters of a rival claimant to rule [1][2]. If such an action were part of a broader, systematic crackdown on His followers or a civilian population, it would also meet contemporary thresholds for crimes against humanity (persecution and murder in a widespread or systematic attack) and state terror against civilians [1][3].
Political implications today would include a legitimacy crisis for the regime (martyrdom effect and movement growth), elite fractures over the misuse of justice, international condemnation, sanctions, and potential international criminal proceedings—exactly the kind of fallout one expects when a state publicly executes a perceived royal claimant under a politicized charge, as Rome did with Jesus under the title “King of the Jews” [1][2][3].
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Jesus speaks about his kingship and kingdom:
According to the Dake Bible, Jesus personally acknowledged being a King and explained the nature and timing of His kingship—especially in His trial before Pilate—and He framed His reign as real, but not sourced from this world’s systems, grounded in truth now and destined for open manifestation in the future on David’s throne.
What Jesus said about being “King of the Jews.”
- Before Pilate in the Synoptics, Jesus affirms the title with the idiom “Thou sayest,” which Dake notes functions as an affirmative to Pilate’s question, “Art thou the King of the Jews?” (Matthew 27:11; Mark 15:2; Luke 23:3) [1][2].
- In John, Jesus states it even more explicitly: “My kingdom is not of this world… if my kingdom were of this world, then would my servants fight… but now is my kingdom not from hence,” and, “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth” (John 18:36–37). Dake underscores that Jesus does not deny being a king; He defines the source and manner of His kingship and ties it to bearing witness to the truth [1][2].
- He also asserts superior, delegated authority over Pilate: “Thou couldest have no power at all against me, except it were given thee from above,” showing His kingship operates under divine commission, not Roman grant (John 19:11) [1][2].
How Jesus described the character of His kingship
- Not of this world’s origin or methods: His servants do not fight to establish it now; it advances by truth and willing allegiance—“Every one that is of the truth heareth my voice” (John 18:36–37). Dake reads this as ruling out an armed, present rebellion while affirming a real kingship with heavenly source and authority [1][2].
- Meek, righteous, saving King: In the Triumphal Entry He fulfills Zechariah 9:9—“Behold, thy King cometh… lowly, and sitting upon an ass”—accepting public acclamation yet portraying a humble Messianic King (Matthew 21:5; John 12:15). Dake links this to His first-advent presentation as Israel’s King, though rejected [1][2].
- Refuses a political-coup crown: When the crowd would “make him a king” by force, He withdrew (John 6:15), distinguishing His kingship from popular, worldly enthronement [1][2].
How Jesus described the timing and scope of His reign
- Present rejection, future manifestation: The parable of the nobleman who “went into a far country to receive for himself a kingdom, and to return” depicts His ascension to receive royal authority and His return to reign, while “citizens” say, “We will not have this man to reign over us” (Luke 19:12–27). Dake applies this to the interval between His first and second advents [1][2].
- Promise of enthronement and shared rule: “In the regeneration… the Son of man shall sit in the throne of his glory,” and the apostles will “sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28; cf. Luke 22:29–30, “I appoint unto you a kingdom, as my Father hath appointed unto me”). Dake takes these as literal royal administration under the Davidic King [1][2].
- Royal, universal authority post-resurrection: “All authority is given unto me in heaven and in earth” (Matthew 28:18), which Dake reads as the royal mandate that will be fully exercised at His return [1][2].
- Messianic-Danielic kingship: Before the high priest He says, “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Matthew 26:64; Mark 14:62), echoing Daniel 7:13–14’s universal dominion—His divine-human royal authority recognized in glory [1][2].
How Jesus related this kingship to Israel
- He accepted messianic royal acclamations such as “King of Israel” (John 1:49; 12:13) and fulfilled Israel’s “Thy King cometh” prophecy, identifying Himself as the promised Davidic King while clarifying the nature and timing of His rule [1][3].
- Dake ties Jesus’ self-witness to the genealogies and prophecies: legally heir through Joseph (Matthew 1), by blood through Mary (Luke 3), and destined to sit on David’s throne (Luke 1:32–33), which frames why Jesus could affirm being a King yet insist His present kingdom was not from this world’s order [2][1].
In sum, Jesus did not deny being the King—He affirmed it before Pilate—but He defined His kingship as divinely sourced, advancing by truth rather than force in the present, and destined for open, Davidic rule at His return, with shared administration over Israel and the nations—exactly the pattern Dake highlights across the Gospels and prophecies [1][2][3].
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Here are Jesus’ own statements about His kingship—what He actually said—especially before Pilate and in key moments that define the source, nature, timing, and scope of His reign:
- Before Pilate, when asked “Are you the King of the Jews?” Jesus replied, “Thou sayest” (You say so), which Dake notes is an affirmative acknowledgment (Matthew 27:11; Mark 15:2; Luke 23:3) [1][2].
- He clarified the nature of His rule: “My kingdom is not of this world… if my kingdom were of this world, then would my servants fight… but now is my kingdom not from hence” (John 18:36) [1][2].
- He openly affirmed His kingship and mission: “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth” (John 18:37) [1][2].
- He asserted superior, delegated authority even over Pilate: “Thou couldest have no power at all against me, except it were given thee from above” (John 19:11) [1][2].
How Jesus described His enthronement and authority
- To the high priest, He identified Himself with Danielic royal glory: “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Matthew 26:64; Mark 14:62) [1][2].
- After His resurrection: “All authority is given unto me in heaven and in earth” (Matthew 28:18) [1][2].
- On future royal session: “When the Son of man shall sit in the throne of his glory…” and He promised the apostles thrones over Israel (Matthew 19:28; cf. 25:31) [1][2].
- At the Last Supper: “I appoint unto you a kingdom, as my Father hath appointed unto me… that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29–30) [1][2].
How Jesus presented Himself as Israel’s promised King
- At the Triumphal Entry He accepted messianic acclamation and refused to silence it: when told to rebuke the disciples, He answered, “I tell you that, if these should hold their peace, the stones would immediately cry out” (Luke 19:39–40), while the event fulfilled “Behold, thy King cometh” (Zechariah 9:9 applied in Matthew 21:5; John 12:15) [1][2].
- He refused a worldly coup: when the crowd intended to make Him king by force, He withdrew (John 6:15), distinguishing His kingship’s source and method from political uprising [1][2].
How Jesus taught the timing and character of His reign
- He taught in parable that He would “go into a far country to receive for himself a kingdom, and to return,” portraying the interval between His departure and His royal return, amid citizens who said, “We will not have this man to reign over us” (Luke 19:12–27) [1][2].
- He tied allegiance to truth, not force: “Every one that is of the truth heareth my voice” (John 18:37), explaining why His servants did not fight at His arrest (cf. John 18:36) [1][2].
- He located His present honor and future public rule with God’s power: “Hereafter shall the Son of man sit on the right hand of the power of God” (Luke 22:69) [1][2].
In sum, Jesus explicitly acknowledged being a King, defined His kingdom as not originating from this world’s system, grounded it in divine authority and truth, accepted Israel’s messianic royal acclamations, refused a political-coup crown, and promised open enthronement and shared administration at His return—precisely how Dake synthesizes His own words about His kingship [1][2][3].
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According to the Dake Bible, Paul and the rest of the New Testament consistently present Jesus as the royal Son of David who now possesses heavenly authority and will openly reign as universal King—“King of kings”—at His return.
Paul’s teaching on Jesus as King
- Royal Davidic heir: Paul anchors Jesus’ messianic kingship in His lineage—“of the seed of David” (Romans 1:3; 2 Timothy 2:8)—identifying Him as the rightful royal Son promised in the Davidic covenant [2][1].
- Present authority and coming reign: Christ is exalted above all rule and power (Ephesians 1:20–22; Philippians 2:9–11), transferred us into “the kingdom of His dear Son” (Colossians 1:13), and “He must reign till He hath put all enemies under His feet” (1 Corinthians 15:24–28) [2][1].
- Universal royal title: Paul declares Him “the blessed and only Potentate, the King of kings, and Lord of lords” (1 Timothy 6:15), a title Dake ties with Revelation’s royal acclamations of Christ [2][1].
- Kingdom preaching and hope: Paul’s ministry is summarized as preaching “the kingdom of God” (Acts 19:8; 20:25; 28:31), and he charges Timothy “by His appearing and His kingdom” (2 Timothy 4:1, 8), showing the kingdom is central and tied to the King’s return [2][1].
Acts’ witness to Jesus’ kingship
- “Another king, one Jesus”: Opponents in Thessalonica accuse Paul’s team of treason for proclaiming Jesus as King (Acts 17:7), confirming that apostolic preaching presented Jesus’ royal claim in terms recognizable even to pagans [2][1].
- Davidic enthronement and promise: Apostolic preaching (Acts 2; 13) ties Jesus’ resurrection and exaltation to the promises made to David, identifying Him as the enthroned Messiah whose royal mercies fulfill the covenant [2][1].
Hebrews’ royal portrait of the Son
- Enthroned with royal scepter: “Thy throne, O God, is for ever and ever… a scepter of righteousness” (Psalm 45 applied to the Son, Hebrews 1:8); He sits at the right hand of Majesty (Hebrews 1:3; 8:1) and has all things put under His feet (Hebrews 2:8) [2][1].
- Melchizedek typology: Jesus’ priesthood is after Melchizedek, whose very name/titles mean “king of righteousness” and “king of Salem,” uniting kingship and priesthood in Christ (Hebrews 7) [2][1].
- Kingdom received: Believers “receive a kingdom which cannot be moved” (Hebrews 12:28), implying a stable, unshakable reign under the enthroned Son [2].
Peter, James, Jude
- Royal dominion now and entrance then: Christ is at God’s right hand with angels, authorities, and powers made subject to Him (1 Peter 3:22); believers are promised an “abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ” (2 Peter 1:11) [2][1].
- The “Lord of glory”: James 2:1’s title reflects the royal dignity of the Messiah whom the prophets foresaw reigning in glory [2].
Revelation’s explicit royal titles
- King of kings, Lord of lords: The clearest, repeated title of Christ’s universal kingship (Revelation 17:14; 19:16); He is also “Prince of the kings of the earth” (Revelation 1:5) and will rule the nations “with a rod of iron” (echoing Psalm 2) [2][1].
- Universal kingdom manifested: “The kingdoms of this world are become the kingdom of our Lord and of His Christ” (Revelation 11:15), the open revelation of the royal reign anticipated throughout the New Testament [2][1].
Bottom line per Dake: Paul and the other New Testament writers present Jesus as the promised Davidic King (by lineage), the presently exalted Lord with all authority, and the coming “King of kings” who will manifest His kingdom over Israel and all nations at His return. Their language—seed of David, throne, scepter, reign, kingdom, King of kings—keeps His kingship central to Christian proclamation and hope [2][1][3].
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