30-Chapter 2. The Glory Of The Kingdom Of God On Earth

Chapter 2. The Glory Of The Kingdom Of God On Earth The coming kingdom of God is the time of world-wide “regeneration” (Matthew 19:28). The whole earthly creation has part in its visible glory: Israel, the nations, Nature, and—as the heavenly aristocratic government of the whole—the church. The glory of the Lord had reluctantly forsaken the temple (Ezekiel 10:18-19; Ezekiel 11:22-23); suddenly the Lord appears again so as to come to His temple (Malachi 3:1; Ezekiel 43:1-5). The one event is the beginning, the other the end of the “times of the nations” (Luke 21:24). The goal is “the Lord is there” (Ezekiel 48:35), “the tabernacle of God is with men” (Revelation 21:3).

[1] Christ, The Divine King

1. His Personal Glory. “Governor of men, a ruler in the fear of God, as the light when morning breaks, when the sun goes forth, as a cloudless morning, when in the sunshine after rain the young grass springeth forth out of the earth”—so is Christ the Redeemer, David’s son and David’s Lord. Thus had the ancestor of the Descendant himself testified, the typical David of the anti-typical David (2 Samuel 23:2-4). In Him all kingly ideals are fulfilled.

He is Immanuel (Isaiah 7:14; Matthew 1:23), the great Triumphant One (Php 2:11), the victorious Hero (Zephaniah 3:17), the one Head over all (Ephesians 1:10; Hosea 1:11; Ezekiel 37:24; Zechariah 14:9). From without He is: the Uniter of His people— as the true David (Ezekiel 37:22-24; Ezekiel 34:23-24; Hosea 3:5): the Prince of Peace on the throne— as the Lord of His ancestor (Luke 1:32; Matthew 22:45; Isaiah 9:6-7): the Banner of the nations— as the root of Jesse (Isaiah 11:10): the lofty Tree of the nations— as the topmost twig of God’s cedar (Ezekiel 17:22-24; Ezekiel 17:4); From within He is: the One permeated with the sevenfold Spirit— as the shoot out of the stem of Jesse (Isaiah 11:1-2; Revelation 5:6; Revelation 4:5). In Isaiah 11:1-2, the prophet mentions a sevenfold spiritual equipment of the Messiah: the Priest-King with the golden-silver crown— as the Zemach the Branch of the Lord (Zechariah 6:11-13); 68 the “Jehovah our righteousness”— as the Divine King and Redeemer (Jeremiah 23:5-6; Jeremiah 33:15-16).

Footnote 68: As Zemach (Branch) Messiah is:

(a) King (Jeremiah 23:5): comp. Matthew’s Gospel.

(b) Servant (Zechariah 3:8): comp. Mark’s Gospel.

(c) Son of man (Zechariah 6:12): comp. Luke’s Gospel.

(d) Son of God (Isaiah 4:2): comp. John’s Gospel.

Thus is He in truth the glorious Nazarene, the nezer (Heb. shoot) out of Nazareth (Isaiah 11:1). For “under Him it will bud forth” (Zechariah 6:12, comp. Isaiah 27:6; Isaiah 35:1-2; Hosea 14:6-8), and He will build again the temple of God and the “fallen tent of David” (Amos 9:11). But this all will be from (“out of”) God (Hosea 14:8). The basic fact of Messiah is His eternal Deity. Therefore is He at once root and shoot, origin and crown, beginning and goal of David’s royal race (Revelation 22:16; Revelation 5:5), He is promise and fulfilment in one, He is the star in the night and the break of day, that is, the “brilliant morning star,” the herald and bringer of an eternal sunrise (Revelation 22:16).

2. His Worship by Mankind. “From the rising of the sun unto its setting shall My name be glorious among the Gentiles, and in every place shall incense and a pure meal offering be offered to My name; for My name shall become glorious among the Gentiles, saith the Lord of hosts” (Malachi 1:11). As it appears, a temple will again arise in Jerusalem (Ezekiel 37:26; Ezekiel 37:28; Ezekiel 43:7). All the chief kinds of offering will be presented there—burnt, meal, thanksgiving, and sin offerings (Ezekiel 43:18-27; Ezekiel 44:11; Ezekiel 44:15; Ezekiel 44:27; Ezekiel 44:29; Ezekiel 45:17; Zechariah 14:20-21); certain feasts will be solemnized, for example, the Passover (Ezekiel 45:21) and that of Tabernacles (Zechariah 14:16); the sabbaths will be kept (Ezekiel 44:24; Ezekiel 45:17; Ezekiel 46:3); and the priesthood will be in the hands of the sons of Zadok, the “righteous” (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15). At all events Ezekiel in his prophecy of the Messianic salvation pictures a future service of offerings with so many detailed appointments (e.g. 45:23,24; 46:4-15), and a future temple with so many detailed accounts and measures (40:6-15; 41:1-4; 43:13-17), that it seems scarcely possible to understand these as only figurative and spiritual (Ezekiel 40:1-49; Ezekiel 41:1-26; Ezekiel 42:1-20; Ezekiel 43:1-27; Ezekiel 44:1-31). 69 Footnote 69: Holy Scripture mentions in all eight temples of God:

(a) The tabernacle of Moses (1500 to 1000 B.C).

(b) The temple of Solomon (1000 to 586).

(c) The temple of Zerubbabel (rebuilt by Herod, John 2:20; (516 B.C. to A.D. 70).

(d) The temple of the body of Jesus (John 2:21).

(e) The spiritual temple, the church.

(i) the whole church (Ephesians 2:21), (ii) the local church (1 Corinthians 3:16-17), (iii) the individual Christian (1 Corinthians 6:19).

(f) The temple of the End days (Revelation 11:1-2).

(g) The temple of Ezekiel (chs. 40-44).

(h) The new Jerusalem as temple (Revelation 21:3; Revelation 21:22). “Behold, the tabernacle of God is with men.” The difficulty that after the completed work of Golgotha, and in spite of the teaching of the Hebrews epistle (10:10,14; 8:13; 7:18), there should again be a service of offerings, might possibly be solved by regarding these offerings as on much the same footing as baptism and the Lord’s Supper in the present time, namely, that they would be memorial tokens, representing the completed work of redemption, symbols looking backward, even as the Old Testament offerings, done away by the cross, looked forward to the still to be completed work of redemption, seen from their standpoint as still future. But in any case this temple will differ from that of Solomon: There will be no ark of the covenant (Jeremiah 3:16-17), as also no lampstand, no table of shewbread, no veil between the Holy place and the Most Holy (comp. Hebrews 9:8; Matthew 27:51).

Since the destruction of Jerusalem by Nebuchadnezzar Israel has never had an ark of the covenant. This was a great loss for the temple of Zerubbabel (516 B.C. to A. D. 70). For without the ark the temple was but a shell without a kernel, like a house without an inhabitant; for the ark of the covenant was the “throne” of the Lord, the symbol of His presence, the most holy object in the most holy place (Exodus 25:22). For the future temple, however, precisely this lack will be a great gain. And the reason is no less than this, that now theLord personally is present, that Jerusalem is His throne (Jeremiah 3:17), that the presence of God is the shechinah, the cloud of glory (Isaiah 4:5; Exodus 40:34-38); so that the symbol, being fulfilled, can now give place to the reality. This absence of the ark of the covenant expresses exactly the nature of the Millennial kingdom; it is the transition period of salvation to eternity. In the heavenly Jerusalem there will be no longer any temple at all, because everything is fulfilled in Christ (Revelation 21:22). But here there disappears first a part, and indeed the chief part; but the “shell”—the old world—is not yet done away. Thus it is at the same time both the fulfilment of the prophecy and the introduction to the consummation, both conclusion of this temporal condition and also the dawn of eternity. As such it is the most perfect type of the glory. The earthly kingdom of God is really not the chief matter, but the eternal kingdom when all will be perfected; not the brilliant period of history on “this side,” but the full unfolding of the final goal on “that side,” not the closing age on the old earth, but eternity on the new earth. The essence of the kingdom of Messiah is the new world.

Yet they are related to each other as an introduction to the main portion, as preliminary presentation to the final fulfilment, as an entrance hall to the royal palace. They are separated by the new creation, that is, by world destruction, world judgment, and world transfiguration (Revelation 20:7-15; Revelation 21:1). These are the dividing wall between the “this side” and the “that side” of the earth. But the Old Testament prophets viewed time and eternity as one. For them first step and conclusion, end time and the other side, earthly and heavenly Jerusalem, flowed together into one single magnificent picture. 70 Thus Isaiah speaks of a new heaven and a new earth (65:17; 66:22), on which nevertheless there are sin and death even if as exceptions (65:20). This can only refer to the earthly kingdom of glory (comp. Revelation 21:4). On the other hand, of the Jerusalem of the End time he says that it needs neither sun nor moon, because the Lord is its light (60:19), which, however, in connexion with the New Testament, unmistakably alludes to the heavenly Jerusalem (Revelation 21:23).

Footnote 70: Thus also they viewed together in one picture the first and second comings of Christ (Isaiah 61:1-3; comp. Luke 4:18-19), and the first and second resurrections (Daniel 12:2; comp. Revelation 20:5; 1 Peter 1:11) (comp. The Law of Prophetic Perspective, p. 142). So the prophets view the close of “this side” and the eternal “other side” as one single continuous line with the nature of “this side,” and they depict the new creation of the Consummation with the colours of the kingdom of glory of the old creation (e.g. Isaiah 54:11-12; Revelation 21:18-21). Here of course “spiritualizing,” in the highest and noblest sense, is in place. It is only the New Testament which draws a clear diagonal line which divides eternity from time.

[2] The People of Israel

1. Israel’s Return and Gathering to Canaan. “I will gather, yea I will gather thee, Jacob, all together: I will bring together, yea, I will bring together the remnant of Israel” (Micah 2:12; Isaiah 27:12-13; Isaiah 60:4; Hosea 11:10-11). Even “if thy dispersed were at the end of heaven, so will the Lord gather thee thence, and thence fetch thee” (Deuteronomy 30:4). By the agency of nations and kings (Isaiah 49:22-23; Isaiah 60:9-10; Isaiah 61:5; Isaiah 66:20); With visible signs and wonder (Micah 7:15; Isaiah 11:15-16; Isaiah 35:5-10; Zechariah 10:11); indeed,

Under the personal direction of the Lord (Isaiah 52:12; Micah 2:13; Hosea 1:11; Jeremiah 31:9)—so will the people of Israel return to their land. Of this future return the return from Babylon is a type of the real fulfilment as an introduction is to the main matter (comp. Jeremiah 23:7-8). But in fact, with this “second” and decisive event (Isaiah 11:11-12) everything is mightier. The extent is greater. The return from Babylon was from among one people; the return from the present dispersion will be out of all peoples (Deuteronomy 30:3; Isaiah 11:11-12; Isaiah 43:5-6; Isaiah 60:9; Jeremiah 23:8; Jeremiah 29:14; Jeremiah 31:8-10; Jeremiah 32:37; Ezekiel 34:12). The return from Babylon was the experience of chiefly two tribes, the kingdom of Judah united with Benjamin (Ezra 2:1-70); but the return from the present dispersion will be shared by all twelve tribes, including the kingdom of Israel (Jeremiah 3:18; Jeremiah 30:3; Jeremiah 31:1; Jeremiah 31:6; Jeremiah 33:7; Jeremiah 50:4; Zechariah 10:6; Isaiah 11:13; Ezekiel 37:15-24; Hosea 1:11). The duration is more secure. The return from Babylon ended with the destruction of Jerusalem and the driving of the Jews out of Palestine by the Romans (A.D. 70 and 135). The future return will be final and for ever. Jerusalem and her remnant renewed spiritually will “dwell in safety” (Zechariah 14:11; Jeremiah 24:6; Jeremiah 30:10; Jeremiah 32:37; Jeremiah 33:16; Hosea 2:20), and will “never again be torn out of the land” (Amos 9:15). The city which in the course of history has been destroyed over twenty times will thenceforward be no more destroyed so long as the earth remains (Jeremiah 31:38-40; Isaiah 54:15; Isaiah 32:18; Isaiah 52:1; Joel 3:17). The inward condition is more spiritual. The return from Babylon was connected with an awakening; from that time Israel never again fell into idolatry. But the future return will be connected with the full Messianic salvation (Isaiah 49:8-13); thenceforward idolatry will disappear not only in Israel (Hosea 2:17), but from the earth everywhere. And whereas the first awakening degenerated into orthodoxy and dead mental belief, this last will consist in a true heart faith and vigorous spiritual life. This all proves that it is impossible for us to refer all these prophecies to the return from Babylon, 536 B.C., for

(a) Isaiah prophecies expressly of a “second” gathering of Israel from among the nations of the world (Isaiah 11:11);

(b) Zechariah, about 520 B.C., and so after the return from Babylon in 536 B.C., spoke of a return, then still future, of the whole of Israel from a dispersion (Zechariah 9:11-13); 10:8-10); and

(c) the extent, duration, and content of the prophecy do not in many particulars agree with the event of 536 B.C. (see above), and therefore await fulfilment. From this it follows, that many prophecies contemplate both events as one, but many others either principally or wholly, the last only.

2. Israel’s Conversion to the Lord. Even before the time of Antichrist the people of Israel will have returned to their land . This is proved by the facts that it is in Judaea itself that Antichrist will oppress them (Matthew 24:16-22; Revelation 11:1-14); that he will set up the abomination of desolation “in a holy place” (Matthew 24:15; Daniel 9:26-27; Daniel 11:31; Daniel 12:11) (see p. 119); that in the war against the Jews he invades and devastates Palestine (Zechariah 14:1-2; Zechariah 12:2;Joel 3:12); and that Messiah, at the descent from heaven will liberate His people by the victory at Har-Magedon71 (Revelation 16:16); and by the judgment of the nations in the valley of Jehoshaphat (Joel 3:12-18; Zechariah 14:3-5; Zechariah 12:3-9).

Footnote 71: Har-magedon means “mount of Megiddo,” which last is in northern Palestine in the plain of Jezreel, on the slope of Carmel. But this all (except the last) will take place while Israel is still in unbelief. Not as the “people of God” but as the “Jewish nation” will they return to Palestine, not so much from religious but from political motives. The dead bones which Ezekiel saw, and which signify the nation of Israel (Ezekiel 37:11-12), come together before ever the breath of life, the Spirit of God, the Lord, is in them (Ezekiel 37:7-8; Ezekiel 37:12-14).

Then events in Palestine follow one another very swiftly.

1. The appearing of Messiah. “Behold, he cometh with the clouds and every eye, including those who pierced him, shall see him” (Revelation 1:7; comp. Zechariah 14:4; Matthew 26:64).

2. The mourning. Then “all the tribes of the land will mourn because of him” (Revelation 1:7; Zechariah 12:10), “as one mourneth for his only son, as one weeps for his firstborn” (Zechariah 12:10-14).

3. Repentance. They will weep over their sins, especially the murder of the Messiah (Zechariah 12:10). The Jew will himself recognize his Jewish naughtiness as abominable and abhorrent (Ezekiel 36:21, lit.), and they who in their sins had become loathsome to Jehovah will now loathe themselves in their own sight (Leviticus 26:30; Ezekiel 20:43; Ezekiel 36:31). Yet, “continually weeping, will they come and seek the Lord their God” (Jeremiah 50:4; Hosea 3:5; Jeremiah 31:9).

4. Confession. Then will they say of Christ, their Messiah: “We counted Him as nothing. We held Him to be one who was tormented and smitten and tortured of God. But the Lord cast all our sins upon Him. On account of our transgressions He was wounded, and on account of our iniquities smitten. That we might have peace the punishment lay upon Him, and through His wounds we are healed” (Isaiah 53:3-6). This is the direct sense of Isaiah 53:1-12, this great central chapter of Old testament prophecy. It is the repenting confession which Israel, at the time of the End, ashamed of its blindness, will make on the day when the Lord appears. And then will occur the great miracle:

5. The New Birth. “On that day will a fountain be opened to the house of David and the inhabitants of Jerusalem for sin and for uncleanness” (Zechariah 13:1). God will forgive their transgressions (Jeremiah 33:8; Jeremiah 50:20), cover their iniquities (Isaiah 44:22), wash away their filth (Isaiah 4:4) and heal their apostasy (Hosea 14:4). Their stony heart He will take away (Ezekiel 11:19; Ezekiel 36:26), quench their mercenary spirit (Zechariah 14:21), cleanse their blood-guiltiness (Isaiah 4:4), quicken their “dead bones” (Ezekiel 37:9; Hosea 6:2). He will sprinkle them with clean water (Ezekiel 36:25-28; Leviticus 14:1-7), pour out upon them the spirit of grace and supplication (Zechariah 12:10), yes, put His own Holy Spirit within them (Ezekiel 37:14; Ezekiel 39:29; Isaiah 44:3; Joel 2:28-29). This is Israel’s spiritual re-birth. From being Lo-ruhama she will become Ruhama, in place of being Not Beloved she will become the Beloved (Hosea 1:6; Hosea 2:1), instead of Lo-ammi she will be Ammi, from Not my People she will become My People (Hosea 1:9; Hosea 2:1; Hosea 2:23). Spiritually renewed, Israel will enter into the new covenant (Jeremiah 31:31-34; Jeremiah 32:40), into the blessings of its happy “betrothal” and” marriage” to Jehovah (Hosea 2:18-20; Isaiah 62:5; Isaiah 61:10). This all will take place in Israel’s own land, in Palestine in the Near East, and all on one day. “Great is the day of Jezreel” (Hosea 1:11). The Lord will carry out with speed His work of new creation (Isaiah 60:22), and thus “on one day a whole land shall be brought into the world,” and “at one time” a nation be born (Isaiah 66:7-9), and “with the eyes shall it be seen when the Lord converts Zion” (Isaiah 52:8).

6. Holiness. Thenceforward Israel is a holy people. “It shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, each who is written into life 72 in Jerusalem (Isaiah 4:3). “They will no more do evil nor act unrighteously on all My holy mountain, for the earth shall be full of the knowledge of the Lord, as the water cover the bottom of the sea” (Isaiah 11:9). Indeed, upon the bells of the horses will stand the high priestly word “Holy to the Lord” (Zechariah 14:20; comp. Exodus 28:36), and every cooking pot in Jerusalem and Judah will be holy unto the Lord of hosts (Zechariah 14:21).

Footnote 72: [That is, who is registered in God’s book as one who is to live and not perish.]

Thus will Israel’s righteousness be perfect, clear and lustrous, in salvation will be as a burning lamp (Isaiah 62:1), its purity as gold and silver (Zechariah 13:9; Malachi 3:3), its beauty as a royal diadem in the hand of its God (Isaiah 62:3; Isaiah 28:5-6). Its capital is a holy city (Joel 3:17; Isaiah 52:1), its people are a righteous nation (Isaiah 26:2), Palestine is the ornament of the whole world (Jeremiah 3:19), and the individual Israelites are jewels that sparkle on the soil of their land (Zechariah 9:16).

Jerusalem is called the City of Truth (Zechariah 8:3; comp. Zephaniah 3:13), its walls are called Salvation (Isaiah 26:1; Isaiah 60:18), its doors are named Praise (Isaiah 60:18), and the King in its midst is the Lord, the Rock of ages (Isaiah 26:4). No wonder that every heart is full of joy (Isaiah 65:19; Isaiah 12:1-6).

7. Blessedness. “The ransomed of the Lord shall return, and come jubilantly unto Zion; and everlasting joy shall be upon their heads, and sorrow and sighing shall flee away” (Isaiah 35:10; Isaiah 51:11).

“They shall turn with trembling unto Jehovah and to His goodness at the end of the days (Hosea 3:5), “yea, they shall tremble and be moved because of all the goodness and all the peace” which the Lord their God will grant to them (Jeremiah 33:9; Isaiah 60:5; Hosea 14:5-7). “Behold,” says the Lord, “thou unhappy one, storm-tossed, uncomforted, I will set thy stones in antimony, and lay thy foundations with sapphire, and will make thy pinnacles of rubies and the gates of carbuncles and all thy battlements of precious stones” (Isaiah 54:11-12). Here, it is true the prophet describes, in splendid pictorial speech, the heavenly city, Jerusalem above, the golden city (Revelation 21:1-27); and true indeed it is that behind the Zion of the Millennial kingdom there lies a far greater and more glorious Zion, the Jerusalem of the Consummation, of which the former will be only a symbol; but here, in the first place, the prophet speaks of the earthly city, for the heavenly has never been miserable and without comfort, and very definitely the earthly city is “the city of the great King” (Matthew 5:35; Psalms 48:2), the “Zion of the Holy One of Israel” (Isaiah 60:14). Therefore He will build again the earthly city (Luke 21:24; Isaiah 58:12), and “His magnificent house” He will again make magnificent (Isaiah 60:7; Isaiah 60:13).

Then Jerusalem will dwell in safety (Jeremiah 24:6; Jeremiah 32:37; Zechariah 14:10-11; Ezekiel 28:26; Jeremiah 23:6). No foreigner will pass through it (Joel 3:17; Isaiah 52:1), no sickness will threaten it (Deuteronomy 7:15; Isaiah 33:5-6; Isaiah 65:20-23), no destruction will destroy its homes and dwellings (Isaiah 60:18). All danger will be banished, no distress can draw near. Indeed, the city will be in truth, what its ancient name expressed, a Salem, a city of peace. Its inhabitants will be heroes, as a noble war-horse (Zechariah 10:3-5), the weakest among them as David, and the house of David as God, as the Angel of the Lord at their head (Zechariah 12:8; Isaiah 33:24). Indeed, Jerusalem will be inhabited as an open city, for “I myself,” saith the Lord, “will be to it a wall of fire round about and will be its glory in the midst” (Zechariah 2:5; Zephaniah 3:17). As the place of Messiah’s throne (Jeremiah 3:17; Isaiah 24:23) the temple mount will be higher than all other mountains and rise above all hills (Isaiah 2:2; Micah 4:1; Psalms 48:1-2). There will stand the throne of David, the throne of Messiah (Luke 1:32-33),surrounded by the thrones of His twelve apostle (Matthew 19:28), who, at the head of a wider circle of judges and subordinate princes, will in His name rule in righteousness the twelve tribed people (Isaiah 1:26; Isaiah 32:1; Isaiah 60:17; Jeremiah 23:4; Obadiah 1:21).

Thus Israel reaches salvation, “to be a praise and a name in the lands of their reproach (Zephaniah 3:19-20; Isaiah 61:9) and as formerly the Jew had been a malediction (Jeremiah 24:9; Jeremiah 25:18; Jeremiah 26:6;comp 19:22), so will he now be a benediction (Zechariah 8:13; comp. Genesis 48:20), and when one wishes the good of another he will say: “The Lord bless thee as He has blessed Zion!” And these are the names by which the city will be called: individually: Priests, servants of God, redeemed of the Lord (Isaiah 61:6; Isaiah 62:12; comp. 58:12); corporately: the holy people, My delight is in her (Isaiah 62:12; Isaiah 62:4); the land: the married to the Lord, the bride of Jehovah, the delight of the earth (Isaiah 62:4; Psalms 48:3); the capital: city of truth, mountain of righteousness, faithful city, holy mountain, Zion of the Holy One of Israel, “Jehovah is there”; indeed the very same as the name of the King Himself—Jehovah our righteousness (Zechariah 8:3; Isaiah 1:26; Isaiah 60:14; Jeremiah 33:16; Jeremiah 23:6; Ezekiel 48:35). But all this is the work of God, not of human national strength. As regards its origin Israel was the smallest of all peoples (Deuteronomy 7:7), in its rebellion as a thorn bush (Micah 7:4; Ezod. 3:2), in its sins an abomination to Jehovah (Leviticus 26:30). Therefore can now its spiritual transformation at the beginning of the new era of salvation be only a miracle of God, to the glorifying of His name to the display of His new creating power. “They shall be to Me a name of joy, for a praise and for an ornament before all the nations of the earth,” saith the Lord (Jeremiah 33:9; comp. 13:11). The chief point is not Israel, but God and His honour (Isaiah 11:9); not man and his salvation but God and His glory. “Not on your account, O house of Israel, do I so act, but for the sake of my holy name, which you have dishonoured among the Gentiles. For my great name, which you have defiled among the Gentiles will I bring again to honour, so that the peoples shall recognize that I am the Lord” (Ezekiel 36:22-23; Ezekiel 20:44; Ezekiel 39:25). And therefore once again: “Not on your account do I so act says the Lord Jehovah, be it known to you. Much rather be ashamed and blush because of your conduct, ye of the house of Israel” (Ezekiel 36:32; comp. 20).

Israel’s transformation is therefore wholly for the Lord’s sake. For the Lord will Zion be built (Jeremiah 31:38), His blessing will be seen in everything (Isaiah 61:9), His glorious deeds be proclaimed in Jerusalem (Isaiah 60:6). Not on account of the Jews but “on account of the name of the Lord,” the peoples will come together to worship (Jeremiah 3:17); for His name will be hallowed through the healing of Israel (Isaiah 29:23; Ezekiel 28:25), and His glory be displayed before the eyes of all nations (Ezekiel 39:21). In everything He glorifies Himself (Isaiah 44:23). But through this, Israel’s re-acceptance becomes a world-wide glorifying of God. The meaning of its praise is God’s praise (Isaiah 60:21; Isaiah 43:6-7); it is entirely a symbol of and testimony to the mercy of God (Isaiah 49:10; Isaiah 54:10), and Israel itself is only the humbled and honoured bearer of the honour of its God: “Not unto us, O Lord, not unto us, no, to Thy name be honour, on account of Thy grace and Thy faithfulness” (Psalms 115:1).

3. Isarel’s Evangelistic Service. Renewed Israel will be God’s evangelist to the nations. “Out of Zion shall go forth the law and the word of the Lord from Jerusalem” (Micah 4:2; Isaiah 2:3). “This people which I have formed shall set forth my praise” (Isaiah 43:21; Psalms 79:13), “that they may declare the name of Jehovah in Zion and his praise in Jerusalem, when the peoples are gathered together, and the kingdoms, to serve Jehovah” (Psalms 102:21-22).

Therefore also their special capacity for propaganda, their gift of learning languages, and their ability to accommodate themselves to all nations, in spite of the most tenacious holding fast of their own nationality. All this Israel will only comprehend when it comes to understand it as a national talent for its mission to the nations in the kingdom of Messiah. In its condition of unbelief, Israel, as the Old Testament has said, is only a malediction 73 among the peoples (Jeremiah 14:9; Jeremiah 25:18), but then, as messenger of God, it will use its gifts to their blessing (Zechariah 8:13), as bearer and embodiment of the good news of the kingdom (Matthew 4:23; Matthew 9:35; Matthew 24:14). Therefore “Arise, shine; for thy light is come and the glory of Jehovah is risen upon thee” (Isaiah 60:1).

Footnote 73: [Fluchwort, lit. “swear-word.”] But also from the saved of the nations God will send out messengers to the most distant peoples of the world. “The time cometh that I will gather all nations and tongues, and they shall come, and shall see my glory. And I will set a sign among them, and I will send such as escape of them 74 (Isaiah 66:18-19).

Footnote 74: [That is, such as escape when the armies of Antichrist are destroyed, and therefore non-Jews (vv. 15-17; comp. Revelation 1:9; Revelation 1:19-20).] Through this its mission service to the world Israel will become the “Paul” of the Millennial kingdom: at first a persecutor and hater of believers (Acts 9:1-2; 1 Thessalonians 2:15-16); then suddenly conquered by the appearing of the Lord (Acts 9:4-8; Matthew 24:30); finally a chief apostle and messenger of Christ to the Gentiles.

Israel’s “Damascus hour” on Olivet (Zechariah 14:4; Revelation 1:7) where it—in contrast to ourselves—passes from sight to faith (John 20:29; 2 Corinthians 5:7), is the beginning of a world-wide mission to the nations (Isaiah 12:4). From that time Israel is God’s witness to mankind (Isaiah 55:4), a blessing on earth (Isaiah 19:24), a dew among the peoples (Micah 5:7), and Jerusalem, its capital, is the birthplace of many nations (Psalms 87:2-6).

[3] The Nations But God’s goal is not Israel alone; God’s goal is mankind (1 Timothy 2:4; Isaiah 40:5). “It is too little that thou shouldest be my servant only to raise up the tribes of Jacob and to bring back the preserved of Israel. I have set thee to be a light to the nations also, so as to be my salvation unto the end of the earth” (Isaiah 49:6; Isaiah 42:6-7; Like 2:30-32).

1. The Conversion of the Nations of the World. The nations evangelized through the message of God’s kingdom (Micah 4:2; Isaiah 43:21; Psalms 102:21-22; Isaiah 66:18-19), will submit themselves to Christ as their Governor and King (Isaiah 59:19). All idol gods will be put down, all human religions will vanish (Zechariah 13:2; Jeremiah 16:19-21; Isaiah 2:18-20), and “the Lord will be king over the whole earth” (Psalms 96:10; Psalms 98:9; Psalms 99:1-2). “In that day will the Lord alone be God and his name alone be acknowledged” (Zechariah 14:9; Isaiah 54:5). Then will He destroy in Zion the veil wherewith all peoples are veiled and the covering which is over all the nations (Isaiah 25:7), and as peoples and tribes they will come and turn to Christ, and perceive in Him, the despised Nazarene, the King of glory (Psalms 24:7-10; Php 2:11; Ephesians 1:10). Assyria entire, Egypt entire, Israel entire will come (Isaiah 19:21-25 : Romans 11:26), and the Lord will receive them, bless them, and say “Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance”(Isaiah 19:25).

Here Biblical prophecy does in fact offer its utmost as regards the extent of human redemption, for the hope here is not the incorporation of the converted Gentiles into the spiritually renewed people of God, but a spiritual salvation of Israel, the converted people of God, and of the converted nations on the one basis of the eternal divine redemption. Thus Israel in its land (Zechariah 10:10) and the peoples in their lands will experience a spiritual, divine new birth (Psalms 87:4-6), and as the Divine King the Lord will rule over the whole earth, and righteousness and peace will reign over all mankind. Yes, “many and mighty nations will come” (Zechariah 8:22) and “will join themselves to the Lord, and they will become my people” (Zechariah 2:11), saith the Lord. The end will be the universal subjection of the world to Christ (Psalms 22:28-29; Psalms 47:7-9; Psalms 50:1-2; Psalms 72:8-11; Psalms 86:9; Psalms 99:1-2; Psalms 113:3-4). Thus it is a mission to mankind under the sceptre of the Almighty, world evangelization with Christianizing of civilization, the proclamation of the kingdom with the winning of all peoples. It is thus to be the most important and most real missionary period of history, and for the first time on earth there will be Christian nations and associations of peoples within the meaning of Holy Scripture (Isaiah 45:22-24). The fact that the peoples, as peoples, at this exact time turn to the Lord, and not as individuals only, as formerly, has its especial reason in this, that the nations will have seen with their eyes the mighty acts of God; the glorification of the church, Christ’s coming in glory, the decisive battle at Har-Magedon, the judgment of the peoples in the valley of Jehoshaphat, God’s salvation and wonder with Israel. “If the Lord will deliver the prisoners of Zion, we shall be as those who dream .... Then will one say among the heathen, The Lord has done great things for them” (Psalms 126:1-2). “Thou shalt arise and have mercy on Zion, for it is time to show her favour .... Then will the Gentiles fear the name of the Lord and all the kings of the earth thy glory” (Psalms 102:13; Psalms 102:15). To this is to be added the facts that the hardened will have been killed at Har-Magedon and above all that the Devil is bound and therefore can no more mislead the peoples (Revelation 20:2).

2. The Sanctification of the Nations. From conversion follows sanctification. “Then will I turn unto the peoples a pure lip, that they may call upon the name of the Lord, and serve him with one consent” (Zephaniah 3:9; Jeremiah 3:17; Micah 4:2). There will be no more war (Isaiah 2:4), no striving after power, no will to oppress and plunder another; but in peaceable exchange and harmonious intercourse they will mutually and freely honour and enrich one another and serve the common Lord of all and Divine King (Isaiah 19:23; Isaiah 66:23; Zechariah 14:9). Health of the body (Isaiah 35:5-6; Isaiah 65:20), profitable labour (Isaiah 65:21-23), social righteousness (Isaiah 11:3-4), mutual assistance within the community (Isaiah 58:7), avoidance of giant cities (Zechariah 3:10), righteously fixed frontiers (Acts 17:26),God-determined equality of rights (Isaiah 19:25; Matthew 8:11; Zechariah 2:11), general disarmament (Micah 4:3)—these are everyday national blessings enjoyed by all. Thus the peoples continue their national life, yet at the same time form together an harmonious organism; as the members of a body they will promote mutual well-being, like a family of peoples, full of variety and yet an unity. But sanctification is devotion, a striving after God, a heart devotion to Him Who has first loved us. Thus will the Shoot out of the root of David stand as “banner of the nations” and “after HIM will the peoples inquire” (Isaiah 11:10). On account of His name “they will gather as one” (Jeremiah 3:17), and “the earth will be full of the knowledge of His glory as the waters cover the bottom of the sea” (Habakkuk 2:14).

3. The Worship of the Nations. Knowledge of the Lord leads to worship. “From sunrise to sunset my name shall be glorious among the Gentiles, and in every place shall incense and a pure meal offering be offered to my name .... saith the Lord of hosts” (Malachi 1:11). And yet more: “It shall come to pass that from new moon to new moon and from sabbath to sabbath all flesh shall come so as to worship before me” (Isaiah 66:23). And they will then supplicate the Lord (Zechariah 8:21-22), offer to Him their gifts (Isaiah 56:7; Isaiah 60:7), celebrate the feast of tabernacles (Zechariah 14:16), and serve Him alone (Psalms 102:21-22; Psalms 72:11).

4. The King of the Nations. Immanuel, the Divine King, will be the centre of all. “Unto us a child has been born, a son has been given to us, and the government shall be on his shoulder. And he is called wonderful, Counsellor, Strength, Hero, Father of eternity, Prince of Peace”(Isaiah 9:6). He will judge the peoples in righteousness (Psalms 67:4; Psalms 96:10; Psalms 72:1-2). He executes justice for the lowly (Psalms 72:4; Psalms 72:12-14; Isaiah 11:3-4; Isaiah 29:19-21), gives favour to the humble (1 Samuel 2:8), grants rest to the nations (Isaiah 2:4), and creates well-being for all the world (Psalms 96:1-3; Psalms 100:1-2). He is the arbitrator of the peoples (Isaiah 2:4), protector of peace (Zechariah 9:10; Micah 4:3), Prince of the kings of the earth (Revelation 1:5; Revelation 19:16; Revelation 11:15), the general Head of all (Ephesians 1:10). So will “justice settle in the wilderness and righteousness dwell in the fruitful field” (Isaiah 32:16-17), and “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations” (Isaiah 61:11).

5. The Blessings of the Nations. Thus the peoples of the world reach the promised blessings, and there will be effected: their final admission [i.e. to the blessings promised]— through the judgment in the valley of Jehoshaphat (Joel 3:12; Matthew 25:31-46); their spiritual renewal— through national conversion (Isaiah 2:3; Isaiah 19:21; Isaiah 19:24; Isaiah 25:1-12); their political ordering— through the Divine Redeemer (Revelation 1:5; Isaiah 2:2; Isaiah 45:22-23); their international concord— through the award of the King of the world (Isaiah 2:4; Zechariah 9:10); their civil harmony— through just social measures (Isaiah 11:3-4; Isaiah 29:19-21); their outward happiness— through everyday blessings; 75

Footnote 75: Such as bodily health (Isaiah 35:5-6), patriarchal longevity (Isaiah 65:20), successful labour (Isaiah 65:21-23), avoidance of giant cities (Zechariah 3:10), fruitfulness of Nature (Isaiah 30:23-24; Isaiah 41:18-19; Isaiah 43:20; Isaiah 55:13). their inward sanctification— through fellowship with the Eternal (Zephaniah 3:9; Habakkuk 2:14; Isaiah 11:10); their common worship— through pilgrimages and Divine service (Micah 4:2; Zechariah 8:21; Zechariah 14:16; Isaiah 56:7; Isaiah 60:3; Isaiah 66:23).

[4] The Church But where is the church during the Millennial kingdom? As it would appear, with Christ in heaven, not regularly on the earth. Since the rapture the church is “always with the Lord” (1 Thessalonians 4:17). The Head is united with the members, and the members share in the sovereignty and glory of the Head (2 Thessalonians 2:14; Colossians 3:4; 1 Corinthians 1:9). They will reign with Christ (2 Timothy 2:12; Revelation 20:4-6; 1 Corinthians 6:2-3). “He that overcomes to him will I give to sit with me on my throne” (Revelation 3:21; Matthew 19:28).

Since being glorified they have no longer an earthly body, but a heavenly body of light (Php 3:21; 1 Corinthians 15:40-49), and are therefore, as spiritually embodied, distinct from Israel and the nations. The manner of their appearances on earth, therefore, is apparently similar to the appearances of the Lord after His resurrection; as glorified they belong to the heavenly world, but even as He, so can they take part in earthly life, possibly even so far as to eat and drink (Matthew 26:29; Luke 24:29-43; John 20:27). But in detail these questions are far beyond our thought and comprehension. We rejoice at the coming glory. All details we leave with God.

Thus the church stands far above Israel. The Jews are subjects of Christ, the members of the church are His co-regents (2 Timothy 2:12; Matthew 19:28); the Jews belong to the kingdom, the church is His wife; the Jews are God’s earthly people (Isaiah 60:21), the church His heavenly people (Ephesians 1:3), and as the heaven is higher than the earth so are the spiritual blessings of the church higher than the earthly blessing of the, at last, converted people of Israel. The whole Millennial kingdom is thereby a mighty, triune organism: the nations are the body, Israel the soul, the church, with Christ, the spirit. The nations are the court, Israel the holy place, the glorified church, with the indwelling Christ, the most holy place. But form the most holy place the blessing of God, will flow out to the holy place and the court. From the heavenly Jerusalem, the glorified church (Galatians 4:26; Hebrews 12:22), the Lord will cause His grace and peace to stream out over the earthly Jerusalem, and from the earthly Jerusalem to the peoples of the earth (Isaiah 2:3).

[5] Nature

Along with mankind their dwelling place will be blessed. The whole earth shares in the glory of its Lord. With the revelation of the sons of God the whole creation will be set free from the “bondage of corruption” (Romans 8:19-22).

1. The Vegetable World. The field, cursed on man’s account, will be freed from its curse (Genesis 3:17; Romans 8:20-21). The dumb “prayer” which moves o’er plain and field will henceforth be answered (Hosea 2:21-22). The ‘yearning hope” of the groaning creation will be fulfilled in glory (Romans 8:19). The wilderness of the parched land and the steppe shall rejoice and blossom as the narcissus .... The glory of Lebanon is given to it the splendour of Carmel and Sharon: they shall see the glory of the Lord, the magnificence of our God” (Isaiah 35:1-2). And, “I will cause rivers to break forth on the bare heights and springs in the midst of the valleys; I will make the wilderness a pool of water and the parched land springs of water” (Isaiah 41:18), and it shall be to the Lord for a praise, an eternal memorial that shall not be cut off” (Isaiah 55:12-13; comp. 32:15; 35:6,7; 43:19-21; Joel 2:21-23).

Canaan especially will be the land that “flows with milk and honey” (Joel 3:18; Jeremiah 11:5). [The use of this phrase in ancient Egypt shows that it was a proverbial description of a fruitful region.] It will be as the garden of Paradise (Isaiah 51:3),as Eden of old (Ezekiel 36:35). With flowering gardens (Amos 9:14), With fruitful fields (Ezekiel 36:29-30; Ezekiel 34:27; Psalms 72:16), With mountains which run with corn, new wine, and oil (Joel 2:19), With rain of blessing (Ezekiel 34:26; Leviticus 26:4; Isaiah 30:23), With overflowing harvests (Leviticus 26:5; Joel 2:24; Amos 9:13-14), With joy and delight in plain, field and forest (Isaiah 55:12)—this land especially will now be a delightsome land, and all other lands will share in measure in its prosperity.

Therefore: “Exult, O heaven; rejoice, O earth; praise, ye mountains with shouting! for the Lord has comforted his people, and had compassion on his miserable ones” (Isaiah 49:13).

2. The Animal World.Peace between beast and beast. “Then shall the wolf dwell as guest of the lamb and the panther shall lie down near the kid; the calf, the young lion, and the fattened ox shall dwell together, and a little child shall lead them. Cow and bear will go together to the pasture, their young ones lie down together, and the lion will eat straw like the ox” (Isaiah 11:6-7; Isaiah 65:25; comp. 30:23,24; Joel 2:22).

Peace between man and beast. “In that day I will also make a covenant to their advantage with the beasts of the field and with the birds of the heavens, and with the creeping things of the ground” (Hosea 2:18), and I “will cause hurtful beasts to disappear from the land, so that they shall be able to dwell safely even in the wilderness and to sleep in the woods” (Ezekiel 34:25; Leviticus 26:6). Indeed, even the serpent, though itself still unredeemed (Isaiah 65:25; Genesis 3:14), will nevertheless be no more poisonous; for “the suckling shall play on the den of the adder, and the weaned child shall stretch out his hand on the hold of the basilisk” (Isaiah 11:8).

3. The Starry World also will be in some way drawn into the redemption: “For the light of the moon will be as bright as the sunlight, and the light of the sun as bright as the light of seven days, in the time that the Lord bindeth the hurt of the people and heals the stroke of his wounds” (Isaiah 30:26;comp. 24:23).

Thus is it a redemption of world-wide extent; the new birth of creation (Matthew 19:28), “the season of refreshing from the face of the Lord” (Acts 3:19), “the restoration of all things of which God has spoken from of old through the mouth of his holy prophets” (Acts 3:21).

“Let the heavens be glad, and let the earth rejoice;

Let the sea roar, and the fulness thereof;

Let the field exult, and all that is therein;

Then shall all the trees of the wood sing for joy;

Before the Lord, for he cometh; For he cometh to judge the earth:

He shall judge the world with righteousness, And the peoples with his truth.” (Psalms 96:11-13)