tlic t. :,, Innu <'f .Tesus (14-" 15=«) and guide them into :ill tiuih I Hi''), to give them power to dis- charge tlii'ii spuitual functions (20=''-^) as leaders and teachers of the Church, and, as the Spirit of wisdom and utterance, to inspire them to testify faithfully and courageously for Christ in presence of their persecutors (Mt lO^illMk 13"|lLk 12"-"). Further, His function is to ' reprove the world of sin, of righteousness, and of judgment' (Jn 16*""). With Christ's teaching concerning tlie Spirit His revelation of God was complete, and accordingly, in one of His last discourses after the Resurrection, He commanded His Apostles to ' make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost ' (Mt 28").
(/;) Our Lord's teaching concerning the final con- summation of the Kingdom of God mny be briefly summarized. The disciples were instructed to live in constant expectation of His Second Coming (Mt 24«-"||Mk 13»-"||Lk l2='-«; cf. Mt 25").
DOG
DOMINION
That might occur at any time. His coming should, according to tlu' |,iii]>lii-rii'> cf tlic ( iT. lie heralded by certain .si;;nN in tin- wmlil, Ky tniimll and distress among the ii.il inn,, ,inil liy lioit.'iil- in nature, earthquakes, stoniis, and tin- liki' (Mt 2429ff. II Mk 13=^T- II Lk 2r-'"f-). Nevertheless Ho should come as a thief in the night, and surprise the worldly and the careless in the midst of their business or their pleasure (Mt 24*^*-|!l'k 17"'). Then also Christ should by His angels ' gather together his elect from the four winds' (Mt 243') for the purpose of taking them to Himself and saving them from destruction (Lk 17^' ■''')■ In connexion witli tliis, Jesus spoke also of a time of sifting, at which all unworthy members should be cast out (Mt 13^"- «■ «'■ 22"-'" 2o'»-'-, Lk 13^). Finally, after the Kingdom had been thus purified shoulcf come the ultimate consummation. Jesus sliould appear as the Judge of all nations (Mt 25""'"), coming in the clouds (Mt 26" || Mk 14«- II Lk 22«9) to rewarcl the righteous with eternal bliss in heaven and to sentence the wicked to eternal perdition (Mt as*"-"). See also Leading Ideas.
Literature. — Cremer, Bih.-ThpnI. Lrx. .s\rc. hihv.^x^kiBc, hihut^v, ; Comm. of Alford .^iid Me^er ; Bevschla^, .V7' Throf. (2nd Eng. ed.) i. 28-156. ii. 207-472'; Schmid. Bihlicnl Tfieofoqi/ qf the XT, 63-90 ; Weiss, Biblical T/imloijij »f the NT, (13-90.
Hugh H. Currik. DOG.— See Animals, p. 64.
DOMINION.— The word ' dominion ' occurs only once in the AV of tlie Gospels, as part of the phrase 'exercise dominion over' (Ka.Ta.KvpiiLv- ovaiv), in that passage in the Gospel of Mattliew (20=5) which records our Lord's rejily to the ambitious request of Salome on behalf of her sons, and the words which He addressed to the disciples at the time. Tlie RV of this p.issage, as of the parallel text in Mark (liV-), is ' lord it over.' The same idea is expressed in a similar passage in Luke (22==), which gives Christ's words at the Last Supper with reference to tlie dispute among His disciples as to precedence, by the simple verb KvpteiomiD, ' exercise lordship over ' (RV ' have lord- shin over').
Again, in all three passages the verbs which are so translated are followed in the parallel clause of the verse by the words ' exercise authority over ' or ' upon ' (Mt 20== AV and RV || Mk lO-"- AV and RV, Lk 22=5 AV), 'have authority over' (Lk 22=^ RV), representing the words of the original Kar- eJoixridfoiKrii', ^JoOTids'oi'T-fS. The word ' .ml Inn il y ' [i^ovala) and the verbs formed from it (Im^ njv I themselves for consideration in connnxn.M v, iih the word rendered 'dominion' in the i>a^-,.ign in Matthew.
1. The passages quoted from the Synoptics illu- strate a characteristic feature of the Gospels, the manner in which they represent Jesus as post- poning the assertion of His kingly rights, and, in connexion with this, the express teaching which they attribute to Him as to the nature of the dominion which He claimed. Thus, as He with- stood the temptation of Satan (Lk 4'') to assume the royal sceptre which belonged to Him as Son of God, and to reign as the Divinely appointed king of a visible and temporal realm, so He resisted, as a repetition of that temptation, every suggestion orajjpeal that was made to Him, by the people or by His disciples, formally and publicly to appear as the Messiah. He would not suffer 'the people of Galilee to make Him a king (Jn &^). He declared to Pilate that, although royal authority was His by right. His kingdom was 'not of this world, and was therefore not to be won or maintained and defended by temporal weapons ( Jn IS'*'- ^).
Now the texts which have been quoted from the Synoptics may be regarded as the loci classici of
[ the teaching of Jesus with reference to the nature (if the sovereigntj' clainird by Him, and to the principle of that spirilnal dnniinion of which He pcdce. They occur in r,niin'\i..n with what the (iospels tell us reganliiig the Messianic expecta- tions of the Twelve, who, like most of their countrymen, anticipated in the near, and even, at times, in the immediate, future, the visible estab- lishment of the personal reign of Christ as Prince of the House of Da\'id. They were addressed to the disciples at the close of Christ's ministry, in the one case in tlie course of His last journey to Jerusalem, in the other in connexion with the dispute at the Last Supper as to who should be accounted the greatest. The answer of Jesus in both cases — to the ambitious request of Salome, and to the dispute among the disciples — was the same, and the principle which He laid down was to this effect. For Master and for disciple the question of dominion is totally different from that which is agitated by the ambition of the world. Among the princes of the Gentiles the way to power and authority is the path of worldly ambi- tion and self-assertion. It is not so in the King- dom of God. There not self-assertion but self- denial is the way to supremacy. The way to dominion is the way of service. Places of suprem- acy there certainly are in the Kingdom of God, and they are reserved ' for those for whom they are prepared ' of the Father. But they are allotted upon a definite, intelligible principle, and that not of favouritism but of spiritual character. Tliey who shall hold rank nearest to Christ in His Kingdom are they who shall most closely resemble Him in respect of lowliness, self-denial, and humble service. For disciple and for Master the law is the sann' in (hi-, respect, that 'he that liiimbleth h\m~.,-\{ shall im exalted.' So Christ is 'among you as hn that serveth ' (Lk 22"). In laying down the pi iuci]ile, Jesus illustrated it by reference to His own mission. ' The Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many ' (Mt 20=s II Mk 10^5). And here as elsewhere the dis- ciple must be as his Master, attaining his place in the Kingdom only by the way of self-humiliation, self-denial, self-sacri'hce.