[The following history, - from the back pages of a Bible - (the American Standard Version, by High Village Publishing) -
is used as a suitable
Abraham set out
son Jacob was forced by famine to go
Moses led the
Hebrew people, Abraham’s descendants, out of
Judges and kings
As the nation of
Assyrian Empire rose to power,
[* NOTE. Words inside blue square brackets are not part of the author’s writing.]
Assyrian Empire rose to power,
The Jews only
returned from exile in
The Promised Land
Not until Moses had died, and Joshua took over as leader, did the Israelites finally enter the Promised Land and settle it among the different tribes.
The book of Joshua
records three campaigns: a central thrust through
Although the Israelites won many victories, the Philistines still controlled the coastal cities, and the Canaanites many inland towns. After they entered the Promised Land, the Israelites faced the choice of serving God or the Canaanite gods.
The Israelites set up six cities of refuge, which served as places of asylum for people who committed unintentional manslaughter (Numbers 35: 6-25).
SAUL, DAVID & SOLOMON
Although God had
given his people a land of their own, they turned their backs on God, and tried
to become like the surrounding nations.
The Israelites thought that if, instead of relying on God’s rule,
they had a king they could see, they would conquer
their enemies. King Saul was [chosen
by God (1 Sam. 10:
24) and] anointed by Samuel to be the first king of
Samuel also anointed David, Jesse’s youngest son. God promised that a descendant of David would be a king who reigned forever. David failed many times, but always loved God and returned to him (1 Samuel 16-30, 2 Samuel 1-24).
David’s son, Solomon, the kingdom prospered. Solomon became renowned for his wisdom,
and during his reign the great [1st.]
The Divided Kingdom
Solomon’s death, the ten northern tribes rebelled and set up a separate
kingdom of Israel, ruled by Jeroboam, with its capital at Shechem and worship
centres at Dan and Bethel (1 Kings 12). Omri, a ninth-century king
continued to rule the southern
OF GOD’S PRESENCE
While they were wandering in the desert, the Israelites built the Tabernacle, a special tent where they worshipped God. Each time they halted, they erected the Tabernacle in the middle of the camp, to show that God was [dwelling with them (Exodus 29: 45, 46), and] at the centre of the nation’ life.
The Tabernacle had a framework of acacia wood, covered by four layers of metal, decorated linen curtains inside, and waterproof skins outside (Exodus 26).
Inside the tent
Inside the tent
were two rooms. The small, inner
room was the
The sacred enclosure
The Tabernacle itself was surrounded by a curtained enclosure which could be entered only by priests and Levites. In front of the Tabernacle stood the bronze laver, where the priests ritually washed themselves, and the altar where the animals were sacrificed (Exodus 27).
Like the Tabernacle
Built of stone,
Not a church*
[* See NOTE 16 at the end.]
temple was destroyed when the Babylonian’s captures
[** NOTE. In these writings
no mention is made of God’s 2nd.
Around 20 B.C.,
Herod the Great embarked on reconstruction the [3rd.]
* * *
“The spirits of the prophets are subject to the control of the prophets. For God is not a God of disorder but of peace.” … “If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you as the Lord’s command. If he ignores this, he himself will be ignored. Therefore, my brothers, be eager to prophesy…” (1 Coronthians 14: 32- 33, 37- 39a, N.I.V.).
“Now we beseech you, brethren, touching the coming [Gk. ‘presence’] of our Lord Jesus Christ, and our gathering together unto him, to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord* is just at hand; let no man beguile you an any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God:” (2 Thessalonians 2: 1-4, R.V.)
[* See 2 Pet. 3: 8. cf. Rev. 20: 1-5, R.V,.]
writings, based on the prophetic Word of God above, states that a 4th.
Today, it is believed by the vast majority of Jews, Christians and others, that this 4th Temple will be built in Jerusalem and on the same site where: “Two Moslem mosques - the Dome of the Rock (the Mosque of Omar, built in the seventh century over the site where Moslems believe Abraham offered Ishmael and Mohammed ascended to heaven), and the Al Aksa Mosque built at a later date:” (A. L. Chitwood.)
ANTIOCHUS EPIPHANES IN THE
By Professor H. GRAETZ
* If Judas is the False Prophet, Menelaus seems to forecast an ingrained tendency of things. The apostate Jew aids and abets the Gentile Anti-God, and persuades and compels to the worship of his Image. It is significant that Napoleon’s chief helper was Talleyrand, an apostate bishop. Hell’s best tool is a traitor. - D. M. PANTON.
Solitude soon became unbearable to Menelaus, the original instigator of all these horrors. He was frightened at the mere echo of his own voice. To free himself from this painful position he invented a new and infamous plan. Judaism, with its laws and customs, was to be suspended, and its followers were to be compelled to adopt the Greek faith. Antiochus, full of hatred and anger against both the Judaeans and their religion, acceded to Menelaus’ plan, and had it carried out with his usual tenacity. The Judaeans were to become Hellenized, and thereby reduced to obedience, or, if they opposed his will, they were doomed to death. He not only wished to become master of the Judaean people, but to prove to them the impotence of the God they served so faithfully. He, who disdained the gods of his ancestors, considered it a mockery that the Judaeans should still hope that their God would destroy him, the proud blasphemer, and he determined to challenge and defeat the God of Israel.
Antiochus issued a decree, which was sent forth to all the towns of
Antiochus was greatly irritated by the resistance the Jews offered, and he issued command upon command to enforce his orders with the utmost cruelty upon the disobedient people. The officials therefore continued their persecutions with redoubled zeal. They tore and burnt the rolls of the Law whenever they found them, and killed the few survivors who sought strength and consolation in their perusal. They destroyed all houses of worship and education, and if they found poor weak women, just recovering from their confinements, who, in the absence of their husbands, circumcised their sons themselves, these barbarians hanged them with their babes on the walls of the city.
* * *
ANTICHRIST IN THE
By D. M. PANTON, B.A.
all the facts before us
which God has before Him, and had we the mind to master and collate them which
God has, prophecy would be superfluous, since prophecy is only the supernatural
disclosure of what the facts around us make as inevitable as mathematics: and
therefore, as it is, to a mind trained in prophecy, as the oak is in the acorn,
so the drama of the end is visibly forming in the facts of to-day. Here is one. “In the
magnificent chapel of the Tsar’s Palace in Livadia,
THE HOLY OF HOLIES
There has been one spot in the world and one only, which is actually ground consecrated to Deity, where, alone on earth since
the creation of the world, God has
been resident. When the
It follows therefore that no spot on earth could be more ideally chosen on which to challenge the Godhead, or on which to substitute a human deity, in a sacrilege the most amazing, the most, daring, and - if uncrushed - the most strategically successful conceivable. This is the exact plan of Hell. Where no man might enter without death, except the High Priest; where the High Priest could not enter without death except on one day of the year; where even the Lord Jesus, as the obedient Israelite, never entered:- the man of sin, the son of perdition, “SITTETH” - even as Jehovah reposed between the Cherubim - “IN THE TEMPLE OF GOD, setting himself forth as God” (2 Thess. 2: 4). On the Mercy Seat, beneath the overshadowing Cherubim, is seated, for the worship of the world, the Arch-Rebel himself.
Who exactly rebuilds the
* See also, possibly, Psa. 74: 7, 8.
Now the drama begins by the Antichrist getting control of the
[* NOTE. Many Christians believe Moses will accompany Elijah at this time. Luke 9: 27, 30: cf. Matthew 17: 1, 3; Mark 9: 1, 4).]
**A thirty-foot image of Lenin
over-shadows the Toniski Stadium in the suburbs of
*** It is a curious and sinister forecast that Caligula habitually
to his Image in
So now we reach the final maturity of human sin. “He SITTETH” - that is, in regular and habitual session - “in the
* Since Satan gives him his throne (Rev. 13: 4), which is super-angelic, the Beast must control the evil Principalities and Powers: “I will ascend into heaven, I will exalt my throne above the stars of God:” (Isa. 14: 13). Stars, figuratively, are angels (Rev. 12: 4).
Antichrist in the
[* NOTE. The ‘Lie” which regenerate believers are hearing and believing today, is that our Lord Jesus Christ will have no Millennial Temple or “Inheritance” upon this restored earth (Psa. 2: 8; Rom. 8: 19-21) after His Second Advent and during the “Age” (Lk. 20: 35, R.V. & N.I.V.) yet to come!
There is therefore, as they mistakenly imagine, only one Temple of immense importance - the one which the inspired Apostle Paul referred to in one of his many severe warnings to “the church of God which is at Corinth, even them that are sanctified in Christ Jesus in every place, their Lord and ours:” (1 Cor. 1: 2, R.V.).
His recorded words are found in 1 Cor. 3: 10 and run thus:-
to the grace of God which was given unto me, as
a wise master-builder I laid a foundation; and
another buildeth thereon. But let each man” – [keep
in mind, it is ‘the
* * *
By A. L. CHITWOOD
“And Jesus went out from the temple, and was going on his way; and his disciples came to him to shew him the buildings of the temple. But he answered and said unto them, See ye not ALL these things? verily I say unto you, There shall not be left HERE one stone upon another, that shall not be thrown down:” (Matt. 24: 1, 2, R.V.).
The existence of
a Jewish state in the
Judaism (along with the Christian faith) is looked upon by Moslems as an older religion whose people strayed from the true path of “Allah.” Resultingly, God is through with the Jews (and Christians as well); and since “Allah” has predetermined all things, for the land of Palestine and the holy sites to once again come under Jewish control is looked upon by Moslems as theologically impossible.
belief then naturally gives rise to an unanswerable question: “How can a Jewish nation presently exist in the Middle East,
especially in the
attempt to answer the question about present Israeli dominion and control of
this land, solving the problem for the moment, through simply refusing to
recognize the existence of the nation of
actions of Arab delegates at the United Nations assembly provide a case in
point to illustrate Moslem thinking about the existence of the nation of
the heart of the problem today is the Jewish occupation and control of the old
[what is believed to be] the
The temple must be built on the exact spot where the previous two temples stood; and from the best calculations of those who have studied the matter over the years (such as Rabbi Goren, Chief Rabbi for the Israeli armed forces when the Jews captured the old city of Jerusalem in 1967), conclusions are that the Jewish temple, in order to stand on this exact spot, must be built exactly where the Dome of the Rock now stands.
can this be brought to pass? No one
seems to know. Rabbi Goren answers the question by simply saying, “it’s a big
problem.” But it is going to occur, and it
will occur shortly after Antichrist establishes his covenant with “the many” in
decades the Jews have been openly praying at the Wailing Wall for their temple
to be rebuilt. And the Moslems,
knowing that the only place this temple can be rebuilt is where the Dome of the
Rock now stands, have, over the years, expressed grave concern about the Jews
praying after this fashion at this particular location. Sometimes the matter breaks out into
open, hostile actions, such as the much-publicized outbreak of violence which
occurred October 8, 1990 when several thousand Moslems moved toward the
at the centre of the Arab-Israeli dispute over the old city of
one sense of the word though, it matters little what Moslems, Jews, or the
nations at large do about the matter today, for, according to the Scriptures,
during the first year of the Tribulation the Jews are going to build a temple
on this mount (Dan. 8: 11-14). The covenant (peace treaty) which Antichrist
will establish between
either case, the covenant will be broken by Antichrist entering the temple on
the Temple Mount, desecrating the temple, sitting in the Holy of Holies
declaring himself to be “God,” and
- then destroying the temple (Dan. 9: 26; Matt. 24: 15; 2 Thess. 2: 3, 4). The
Moslem clerics will be exercising control over his military endeavours at this
time; and, because of the importance of the
Also, it is possible that the Jews gaining access to the Temple Mount to rebuild their temple will be the trigger-mechanism which brings Russia down into Israel during the first year of the Tribulation, seeking to help Moslem nations to the north and south of Israel do what the Moslems have been trying to do since May 14, 1948 - drive the Jews into the Mediterranean sea and reclaim the land of Palestine for “Allah.”
all, the temple must stand where the Dome of the Rock now stands, something
unthinkable within the framework of the current status of events in the
few years ago, the head of the Supreme
Moslem Council in
Daniel reveals that Israel will rebuild the temple during the same year that Ezekiel reveals Russia will come down to help four Moslem nations destroy Israel - during the first year of the Tribulation. The timing of both events is seemingly right for the events to be interrelated; but they may or may not be. Scripture is silent on this possible connection.
* * *
THE BUILDING OF THE
By HAROLD J. SHEPSTONE*
[* This writing is from D. M. Panton’s Dawn, (vol. 29. No.311, March, 1950.)]
of a restored jewish nation and a
restored temple is significant when we recall what has happened to
spent forty-six years in the building of his temple. Over a century was spent in the erection
of St. Peter’s in
before Solomon could erect his temple he had to prepare the site. It adorns the rocky pinnacle of
its outer buildings, which included the Judgment Hall, the King’s Palace,
the House of the
Research would go to show that the total number of men called into requisition to erect this wonderful worshipping-place was no less than 180,000. These men worked constantly for a period of three years. Today with modern methods of construction and up to date labour-saving devices, the number of workers could be reduced. But the cost would still be enormous.
authorities who have studied the subject declare that the cost of building a
temple today would be between $250,000,000 and $300,000,000. This would be for a building after the
pattern of that erected by Herod which was devoid of that lavish ornamentation
of the precious metals which characterised Solomon’s building. The
The Jews declare that the temple will be
built on its original site. This [is today
is believed to be the] great
thirty-five-acre platform [which now] belongs
to the Moslems. To them it is no
less sacred than
- The War Cry, Sep. 15, 1951.
* * *
But God’s Word through Ezekiel, speaks to us of a 5th Temple to be built at the same ‘place’, where Solomon’s, Zerubbabel’s, and Herod’s temples once stood:-
This millennial Temple, its occupants, and all who will be resurrected at ‘First Resurrection’, together with all living upon this earth at that time, will be seen:-
“As we have heard so have we seen,
In the city of
God will establish her forever. Selah.
We have thought of Thy loving kindness O God,
In the midst of Thy temple.
According to Thy name O God, so is Thy praise,
Unto the ends of the earth;
Thy right hand is full of righteousness.
Let Mount Zion be glad,
Let the daughters of
Because of Thy judgments.
Count the towers thereof,
Consider her bulwarks, contemplate her places,
That ye may tell it to a later generation.
For this God is our God for ever and ever.
He will guide us even over death:” (Psalm 48: 8-14).
It is described in Zechariah 6: 12-15 and Zech. 8: 2, 3:-
“Thus speaketh the LORD of hosts, saying, Behold, the man whose name is the Branch: and he shall grow up out of his place, and he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God.”
Again: “Thus saith the Lord of hosts: I
am jealous for
[* See NOTE 9]
In his book
“The Bible literally shouts across the ages, that it is
compulsory for the Millennial
temple to be built in
Branch in Zechariah
6 is obviously
King Messiah and
From all around the world, people will come to help our Lord in this divinely ordained construction project, and it is from this Millennial temple that Jesus will rule and reign from His throne.” [Bold type, italics and underlining are mine. – Ed.]
- ROBERT CORNUKE.
following expositions have to do with this 5th.
This ‘place’ is where “Zerubbabel
the son of Shealtiel, and Jeshua
the son of Jozadak, … began to build the
house of God which is at Jerusalem;
and with them
were the prophets of God, helping them:” (Ezra
4: 2, R.V.). “Let the
house be builded, the place where they offer
sacrifices, and let the foundations thereof be
strongly laid.” … “let the work of this
house of God alone; let the governor of the Jews
and the elders of the Jews build this house of God in its place.”
… “Whosoever shall alter this word, let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this: and the God that hath caused his name to dwell there overthrow all kings and peoples that shall
put forth their hand to alter the same,
to destroy this house of God which is at Jerusalem.” … “And the elders of the Jews builded
and prospered, through the prophecy of Haggai
the prophet and Zechariah the son of Iddo. And they builded
and finished it, according to the
commandment of the Gad of
most certainly repeat itself!
Therefore, no other “place” will be deemed suitable for the
foundations to be laid for the construction and worship in God’s millennial
If the ‘place’ is not the correct site for the temple
building, then God’s word to Solomon will be broken: - an impossibility
in One who cannot lie! Therefore,
it is certain that God will destroy any construction, for whatever purpose, if
it be built on any other site! Hence the construction of this 5th
“Come, behold the works of Jehovah, What desolations he hath made in the earth. He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots in the fire. Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth. Jehovah of hosts is with us; the God of Jacob is our refuge. Selah:” (Psalm 46: 8-11, R.V.).
“Oh send out thy light and thy truth; let them lead me: let them bring me unto thy holy hill, And to thy tabernacles:” (Psalm 43: 3, R.V.).
No. 1. “And they came to Jerusalem: and he - [our Lord Jesus Christ/Messiah] - entered into the temple, and began to cast out them that sold and them that bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; and he would not suffer that any man should carry a vessel through the temple. And he taught, and said unto them, ‘Is it not written, My house shall be called a house of prayer for all the nations? But ye have made it a den of robbers.’ And the chief priests and the scribes heard it, and sought how they might destroy him, for all the multitude was astonished at his teaching:” (Mark 11: 15-18, R.V.).
No. 2. “For thus saith Jehovah
of the eunuchs that keep my sabbaths, and chose the things that please me, and hold fast by my covenant: ‘Unto them will
I give in mine house and within my walls
a memorial and a name better than of sons and daughters; I will give them an everlasting name, that shall not be cut off. And the strangers, that join themselves to the LORD, to minister unto him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from profaning it, and holdeth fast by my covenant; even them will I bring to my holy mountain, and make them joyful
in my house of prayer; their
burnt offerings and their sacrificies shall be
accepted upon mine altar: for mine house shall be
called a house of prayer for all peoples. The Lord GOD which gathereth the outcasts of
No. 3. “Thus saith Jehovah of
hosts, the God of Israel, ‘Amend your ways and your doings, and I will cause you
to dwell in this place. Trust ye not in lying
No. 4. “But in
the latter days it shall come to pass, that the
[* See NOTE 3 on “Exalted
No. 5. “… Ye are they that have continued with me in my temptations [trials]; and I appoint [I covenant] unto you a kingdom, even as my Father appointed unto me [has covenanted for me], that ye may eat and drink at my table in my kingdom; and ye shall sit on thrones judging the twelve tribes of Israel:” (Luke 22: 28-30, R.V., [and from the literal Greek translation.]).
No. 6. “…Thus speaketh the Lord of hosts, saying, ‘Behold, the man whose name is the Branch; and he shall grow up out of his place, and he shall build the temple of the LORD: even he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne… And they that are afar off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God:” (Zechariah 6: 12, 13, 15, R.V.).*
[* See NOTE 5 “Messiah’s Companions.”]
No. 7. “‘Behold, the days come,’ saith
the LORD, ‘that I will perform that good word which I have spoken concerning the house
No. 8. “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 for ever; and of his kingdom there shall be no end:” (Luke 1: 31-33, R.V.).
[* HISTORY WILL REPEAT ITSELF! See NOTE 8]
No. 9. “He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith to the churches:” (Rev. 3: 21, 22, R.V.).
No. 10. “Do not be angry beyond
measure, O Lord; do
not remember our sins forever.
Oh, look upon us,
we pray, for we are all
your people. Your sacred cities have become a desert; even
“‘I will not destroy them all. I will bring
forth descendants from Jacob, and from
No. 11. “And the glory of the LORD came into the house, by the way of the gate looking eastward. And the Spirit took me up, and brought me into the inner court; and, behold, the house of the Lord was full of glory. And I stood, and behold there was a voice out of the house of one speaking to me, and a man stood near me, and he said to me, ‘Son of man, thou hast seen - [in vision, given by the Holy Spirit] - the PLACE of the soles of my feet, in which my name shall dwell in the midst of the house of Israel forever; and the house of Israel shall no more profane my holy name, they and their princes, by their fornication, or by the murders of their princes in the midst of them:” (Ezekiel 43: 4-7, The Septuagint, LXX.).
No. 12. “…Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter; thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest. Take ye away therefore the talent from him, and give it to him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not, even that which he hath shall be taken away. Any cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and gnashing of teeth.
But when the Son of man shall come in his glory, and all the angels with him, THEN shall he sit on the throne of his glory…:” (Matthew 25: 26-31, R.V.). See NOTE 6
No. 13. “I come quickly: hold fast that which thou hast, that no man take thy crown. He that
overcometh, I will make a pillar in the
No. 14. “But in the latter days it shall come to pass, that the mountain of the LORD’S house shall be established in the top of [or R.V. margin,‘at the head of’] the mountains,* and it shall be exalted above the hills; and peoples shall flow into it. And many nations shall go and say, Come ye, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And he shall judge between many peoples, and shall reprove strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks; nation shall not lift up sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mount of the LORD of hosts hath spoken it:” (Micah. 4: 1-4, R.V.). * NOTE. A ‘Mountain,” in scripture, can also represent a ‘Kingdom’! See Isa. 2: 2. cf. Dan. 2: 35.
[* NOTE. (1) All the above scriptural quotations in bold italics, refer to future events which will take place, after Messiah’s Second Advent, “in the LAND”. That is, upon this earth and in His restored “creation,” Rom. 8: 19-22,” R.V.
Gen. 1: 2 says: “the earth became waste and void, R.V.”; and at some unknown time afterward, - by the Holy Spirit’s movement at God’s command, - a first restoration took place. See ver. 3. This is what the False Prophets “willingly forget”, 2 Pet. 3: 4, 5! After the Fall, in Gen. 3: 17, and the Flood, in Gen. 6, we have prophesied, in Rom. 8: 19-22 of another restoration: this will take place at Messiah’s Second Advent: a restoration which all Anti-millennialists deny! All of these restorative works must happen before the existing “heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up:” (2 Pet. 3: 10, R.V.).
(2) When God describes and speaks about
“the temple of the Lord” and
“My house,” He is not
describing the spiritual well-being of His people today, who are indwelt
by the Holy Spirit!
Furthermore, in the contexts above, “
(3) When God places conditions on His yet future prophetic promises - as the one quoted in Zechariah 6: 15b above - He expects His redeemed people to fulfil the conditions by obeying His commands: and if His commands are wilfully neglected, misinterpreted, or misunderstood as having reference to something eternal instead of millennial, - then His conditional and future prophetic promises of an inheritance in “the land” during the “the coming age” (Heb. 6: 4-8), will not be realised, unless repentance is forthcoming! See Num. 14: 22, 23. cf. 1 Cor. 10: 1-12; Heb. 12: 15-17, R.V. etc,.
Romans 8: 17 is also a case in point. If our position as joint-heirs of Christ ‘in the Land’ and during ‘the age to come’ is conditional on our suffering with Him, what shall we say of those who bear the name ‘Christian,’ but who avoid the suffering, by not disclosing unfilled prophetical truths which He Himself taught His disciples, (e.g. Matt. 5: 3-12, 20, cf. Rom. 8: 17, R.V.: “… and [but] joint-heirs with Christ; if so be that we suffer with him, that we may also be glorified with him:” R.V.)? Will they be judged worthy of being with Him ‘in the Land’ at that time? “If we endure, we shall also reign with Him: if we shall deny Him, He also will deny us [the reign]: if we are faithless, He abideth faithful; for He cannot deny himself:” (2 Tim. 2: 12). Messiah’s millennial “reign” of peace, ‘out of Zion’ and during an ‘Age’ yet to come, is what the prophets of God foretold; which many religious leaders mistakenly imagined would be established at His First Advent! (Rev. 20: 4; Lk. 20: 35; Jer. 30: 8, 9; Isa. 2: 2-4.).
Another deadly error, made today in what is known as “Covenant Theology,” is that all of God’s promises to Jews throughout the Old Testament scriptures, are now transferred to ‘the Church’! and therefore ‘the Church’ is now to be understood as ‘the Kingdom’! Hence the false interpretations existing amongst Anti-Millennialists, and those influenced by their false prophetic interpretations! Understanding the word ‘Kingdom’ as they do, is something entirely different from what is described by God’s holy prophets! Being in the ‘kingdom,’ is always perceived by them as being synonymous with God’s rule in the hearts of all regenerate believers! See more of this in NOTES 4 & 12]
* * *
THE HOUSE OF GOD
By W. J. DALBY, M.A.
In the Old Testament days, under the Law, the Jews had a literal
In the case of any
temple the most important idea associated with it is that of the presence of God. A
literal temple is, in fact, a place where Deity is supposed to dwell in a
special sense. This conception was
actually realized in the
[* NOTE. The personal indwelling of the Holy Spirit in any regenerate soul is conditional upon their obedience, (Acts 5:32: this truth is clearly shown in both Testaments, (1 Samuel 16: 14; 18: 12; Judges 16: 20. cf. Psalm 51: 11, etc.) – Ed.]
The second thought
which occurs to us in connection with a temple is that of sacrifice. The sacrificial system of the Old Testament centred in
[* See Acts 5: 32, R.V. cf. Col. 3: 3, 25, R.V.]
We may now add a
word about worship in general. From the circumstance that the corporate religious
We pass to another
point. In the literal
A further train of
thought arises here. In the
Our last lesson is
drawn from the two pillars of the
“To Whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet. 2: 4-5).
* * *
By JAMES PAYNE
[Published by: “THE SOVEREIGN GRACE ADVENT TESTIMONY”. ]
Ezekiel commenced his prophetic ministry in “the fifth year of the captivity of King Jehoiachin” (in some places called “Jeconiah”). The expression “the thirtieth year” in chapter 1, verse 1, is a little obscure, but probably refers to the thirtieth year of Ezekiel’s life. Ezekiel was a priest and if our supposition is correct then the Lord called him to the prophetic ministry at the same time as he would normally have entered upon his priestly office. Whatever the meaning of this expression, however, the time referred to is rendered perfectly, clear by the expression in verse 2 to which we have already referred.
Each of Ezekiel’s thirteen prophecies are
dated from the year of King Jehoiachin’s captivity. He prophesied in the fifth, sixth,
seventh, ninth, tenth, eleventh, twelfth, twenty-fifth and twenty-seventh years
from that event. Only two
prophecies in the book are placed out of chronological order - one in the tenth
year and the other in the twenty-seventh.
The reason for this is obviously to bring all the prophecies relating to
What was the purpose of this last vision given to
Ezekiel? It has been said that the
Lord intended to give
Such a conclusion, however, is obviously ill-considered.
If the Lord had, at that time, brought
[* “Though, being a Son, learned obedience from what He suffered; and having been perfected He (i.e., Messiah / Christ) became to all those obeying him a cause of salvation age-lasting:” (Heb. 5: 8, 9, lit. Greek.) See also Lk. 20: 35, R.V.]
A very, cursory, comparison between Ezekiel’s
Some have suggested that the spiritual
To the honest and unbiased reader, the record given is the plain and simple description in great detail of a literal Temple, with a city in close proximity, yet to be built in a particular place in the Holy Land,* to the north and south of which the tribes of Israel are to have equal inheritance in a manner entirely different from that which has obtained in the previous history of the nation. The Temple, moreover, is to be filled with the Glory of Jehovah, who is to have His Throne there, while holiness is to be the law of the House and abundance the characteristic of the [coming millennial] Kingdom.
[* See Robert Cornuke’s
latest book: “
First Tour of the
The Jewish standard measure was the cubit. Two measures are used in the description
The angel commences the first tour, giving his explanatory
description of the
[* NOTE. “Perhaps
the most distressing blunder of inserting Reeds instead of Cubits is
that The Temple is shifted away from
Through this gate they enter and observe in doing so the one difference which distinguishes the gate in the Levites’ court from the gate in the outer court. Whereas the gates in the outer court have seven steps, the gates in the second court have eight steps. As there are no steps at the entrances to the altar court, the total number of steps from the exterior to the altar court is fifteen, agreeing with the fifteen Psalms of Degrees (Pss. 120-134) or Psalms of “Ascents” which were sung by the Levites when “the Tribes went up, the Tribes of the Lord, unto the testimony of Israel” and which will doubtless again be sung in that day* when “many nations shall say, ‘Come and let us go up to the House of the God of Jacob’” (Micah 4: 2).
[* See 2 Pet. 3: 8, R.V.]
From the south gate of the Levites’ court the angel conducts Ezekiel to the east gate and shows him that this is constructed on the same pattern. They then proceed to the north gate and observe that this also is of similar design but has certain additions which do not appear at any of the other gates. On either side of this gate there is an additional chamber, separate from the rest. These chambers are for the washing of the offerings. Moreover, on either side of this gate are four low tables or blocks (eight in all) only one cubit (approximately twenty-two inches) high. On these the animals offered in sacrifice are to be slain.
Ezekiel is now shown into the altar court (the court of the
priests) via the entrance which faces
cast, and as they pass the angel draws attention to the chambers built into and
upon the wall of the court and explains that these chambers are for the
singers. The angel does not at this
juncture refer to the altar, but draws attention to two chambers - one on
either side of the altar, to the north and south. The entrances to these chambers face the
altar, and the one on the north is for the use of the ministers of the
Ezekiel is then conducted to the
The carved work upon the walls of the
Before leaving the
The angel then leads Ezekiel out into the Levites’ court
by the opening towards the north and shows him the chambers built into the wall
Ezekiel is then conducted from the court of the Levites via
the eastern gates back to the great wall from whence the tour commenced. The angel then describes the area
enclosed by the great wall - 500 reeds by 500 reeds, that
is about a square mile. The outer
court of the
Second Tour of the
The second tour commences by his being brought again to the
eastern gate of the outer court, and as he stands there the Glory of Jehovah
appears from the east and enters into the
The Spirit then takes Ezekiel and sets him down by the door of
[* See NOTE 1.]
The Throne established by Jehovah on
[* See in NOTE 2 - SELECTED EXPOSITIONS FROM PSALM 2 by A. C. Gaebelein and J. B. Rotherham.]
Ezekiel’s attention is now directed to the altar of
sacrifice. Different this from any
altar commanded under the Levitical law.
This structure was composed of four square blocks superimposed one upon
another - the largest at the bottom.
Thus it was “foursquare in four squares,” and it was approached by a flight of steps. This
last characteristic was definitely forbidden under the law (see Ezek. 20:
26). This altar was
situated right in the centre of the whole
Thus, when the Son of Man shall reign over the house of Israel upon the Throne of His Glory, Mount Zion will be the centre of the world, whither all nations shall go up to keep the feasts of Jehovah; and the altar - the memorial of Calvary - will be the centre of the Temple structure. As now, the central theme of worship will be the Atonement once made and worshippers will still glory in the Cross of our Lord Jesus Christ. Their united praises will be “Unto Him that hath loved us and washed us from our sins in His own blood.”
From the altar Ezekiel passes to the eastern gate of the court of the Levites and notes that the gate is shut. This, the angel explains, is because the glory of Jehovah has entered via that gate. That therefore is to be reserved for the exclusive use of the “Prince.” When he enters by that gate on the Sabbath, it shall remain open till the close of the day. When, however, on other occasions, he enters to offer sacrifice, it is to be closed immediately afterwards. As for the people, those coming in by the north gate are to go out via the south gate and vice versa.
The angel then gives to Ezekiel a somewhat detailed account of
the sacrifices which are to be offered and of the feasts which are to be kept
unto the Lord. He then takes him to
the two western corners of the Levites’ court and shows him that in each
corner there is a smaller court which, he says, are for boiling places of the
sacrifices for the priests. He then
takes him into the outer court and shows him that in all four corners of this
court there are smaller courts. And
these are for boiling places where the Levites shall boil the sacrifices of the
people. Thus ends Ezekiel’s
second tour of the
Third Tour of the
There is still
one thing, however, that Ezekiel has not seen. The angel brings him back therefore into
the altar court and shows him a spring
of water* coming up from under the threshold of
the house, occupying a position similar to that of the brazen sea in
[* Compare this with the description given of “a new earth” (Rev. 21: 1, R.V.), when “The first heaven and the first earth are passed away; and the sea is no more.”]
It is evident that medicine will be needed in the time of our Lord’s [millennial] reign upon [this restored] earth. While the people of Israel themselves will probably be miraculously preserved from bodily weakness and ailments as when they came out of Egypt (see Psalm 105: 37), it will be their privilege to minister medicine to the nations, where sickness will still persist although probably of much less frequent occurrence than now. Satan will certainly not be free to afflict as he was in the case of Job (see Rev. 20: 2 and 3).
The prophet Zechariah
speaks of these waters (chapter 14). He says that in the latter
days the Lord’s feet shall stand upon the
See NOTE 3
Position of the
Ezekiel’s conducted tours of the
There is no portion for the Tribe of Levi, but between the
Tribes of Judah and Benjamin there is to be a slightly narrower portion
dedicated to Jehovah. In the centre
of this portion a square is to be set apart as an oblation, the land on either
side thereof belonging to the “Prince.”
The oblation is to be divided into three parts, two of equal size and
one half that size. The northern portion is to be for the
The distance from the
The Chambers of the
Let us now further consider the
chambers of the Sanctuary. On
either side of each gate in the outer court there are fifteen chambers in three
stories, making a total of ninety.
In the wall of the Levites’ court there are also ninety chambers
similarly placed. In each case
these are strengthened by two pillars, one on either side of the gate. At the eastern entrance to the altar
court there are thirty chambers in three stories (fifteen on either side of the
entrance) and in the north and south walls of the Temple court there are thirty
chambers in three stories, again making a total of ninety. Built against the
We have already seen that the chambers in the
The Table and the Sacrifices
It has been
previously noticed that in the
In this connection it is interesting to notice that while the
blood of the sacrifices slain in the
The offerings enjoined upon the nation in connection with this
Under the law, the firstborn of all cattle and a yearly tithe
of all increase were to be dedicated to the Lord, together with numerous other
sacrifices and oblations. In the
coming [millennial] age, however, such
The question naturally arises, How
See Robert Cornuke’s latest book: “
Between our Lord’s descent upon Olivet and His triumphal
entry into the new
Another question which arises is, Who is the Prince? It is said that he will give his sons their inheritance out of his own portion of the land and shall not take away from the tribes their possessions. It would seem therefore that he is an ordinary, mortal man, whom, [after the time of his resurrection (Acts 2: 34, R.V.)] the Lord will appoint over His people at that time (see Luke 20: 34-36).*
[* See also Jer. 12: 15; 15: 19; 30: 9, R.V., etc.]
The term “oblation” is sometimes applied to the area
“It shall come to pass in the
last days that the mountain of the Lord’s
house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people
shall go and say, ‘Come ye, and let its go up to the mountain of the Lord, to the house of
the God of Jacob; and he will teach us of his
ways, and we will walk in his paths: for out of
[From NATHANIEL WEST’S ‘The Thousand Years’.]]
In the extract from Schroeder, quoted above, it was said that the
term “Leolam,” “forever,” Ezek. 37: 25, 26, 28, applied to the duration of the times of
A better knowledge of the usus loquendi, and of the term
“forever,” would render this, like many
other similar objections, impossible.
Schroeder is right, therefore, as are Kliefoth, Oehler, Kuper, and many others, when saying that Ezekiel’s Leolam, Forever, in 37: 25, 26, 28, is the equivalent of John’s Chilia Ete, or “one thousand years,” in Rev. 20: 1-7. Isaiah’s everlasting age concealed in its bosom all the relative ages of the great development, and their termini, even as Joel’s prophecy was “generic” and contained the two judgments of the double end, the judgment on antichrist and the nations, and the judgment on Gog. And in the whole development, all things are connected with temporal and terrestrial relations. From first to last, even in the New Testament, the ages and the kingdom of the heavens are associated with our planet. Nowhere in the Old Testament, as nowhere in the New, can our popular idea of “an end to the world,” as the terminus where Time and Eternity meet, or Time passes into Eternity, and “our planet is no more,” to be found. Such conceptions are unbiblical, Manichean, Origenistic, Shakesperean and pessimistic. The “hills of Olam” abide for ever and forever. Materiality is glorified, not annihilated, in God’s Kingdom. The creation is recreated. A new heaven and earth supplant the old, and this begins with the “many days,” “the one thousand years.” …
And what we find further, is that no prophet of the Old Testament
gives a complete, but only a partial picture of the End-Time, even as neither
Christ, nor any Apostle does, but that the work of John, under the guidance of
the Spirit of Prophecy, was to combine the Eschata of Joel, Amos,
Hosea, Micah, Isaiah, Isaiah, Ezekiel, Daniel, Zechariah; in short, the Eschata
of all the prophets, and arrange them in their temporal order and
succession, supplementing by one prophet the partial picture of the End drawn
by another, until all the Eschata fall into their places, as they shall occur
in history, so furnishing to us one grand tableau of the End Time. This is what the Holy Ghost did with the
seer in the “isle that is
The word “Olam,” “Ever,” does not, of itself, and by fixed necessity, always
denote the annihilation of time, but as frequently, in Hebrew usage, denotes
simply unbroken continuance up to a special epoch in history, or to a certain
natural termination. It has a
relative as well as an absolute sense, a finite as well as an infinite
length. It means “Here” as well as “Beyond,” and applies to a
kingdom that comes to “an End,” as well as to one that has “no End.” For this reason, a great World-Period,
or Age, are called “Olam,” and in World-Periods, or Ages, are called “Olammim,” and in order to
express infinite time, the reduplication is used, “Ages of Ages,” “Olammim Olammim.” It is therefore a false conclusion to say that because
the term “Le Olam,” “Forever,” is applied to the Messianic kingdom, therefore the
Hebrews contradicted themselves, when they assigned to it limits at the same
time. Messiah’s kingdom is Temporal and
also Eternal, and in both senses, Olamic. The bondsman’s free covenant to
serve his master lasted “forever,” but that only meant “till Jubilee.” The Levitical economy was established to
be “forever,” but that only
meant till “the time of reformation.” The
Christian Church is “forever,” in its present form, but that only means “till He comes.” True to this view, the Jewish
Teachers ever held to a
*4th Ezra, VII. 48 **Baruch, XLVIII.
SELECTED EXPOSITIONS FROM PSALM 2
This Psalm is the first great outstanding prophecy concerning Christ in this book. Its prophetic Messianic meaning is confirmed in the New Testament. Like every other prophecy which deals with the work and the glory of Christ, this priphecy also remains in greater part unfulfilled and can only be fulfilled at the second advent.
behold Him in this Psalm as King, rejected, but in God’s own time to be enthroned upon the hill of holiness,
heavens are still silent to all the blasphemies which are spoken against
Christ. God says nothing now to all
the dishonours which are peaped upon the head of His blessed Son. But He will not keep silence
forever. He has waited and is still
waiting in infinite patience upon His Father’s throne, till at last by
God’s own power, by His personal return, His enemies shall be made His
footstool. Jehovah laughs at
man’s opposition and has them in derision. While now He speaks in love through and
in His Son, in the blessed Gospel of Grace, He will then speak in His anger and
in His wrath He will terrify those who are His enemies. A day of vengeance, a day of wrath is
surely coming and dreadful it will be when it bursts in all its fury upon a
world, which dreams of progress, peace, and safety; and which seamingly has
gotten rid of the bands and cords.
The Son of God is dishonoured and disowned as to His own Person. Can God keep silence much longer? Will He not soon speak in vindication of
His own Son so shamefully rejected and neglected? Yet that
day of the Lord’s wrath and God’s wrath will not come till the
final, great apostasy is fully matured, and till it has run its appointed
course.* The faithful testimony of God’s
believing children makes the complete apostasy still impossible; but when their
testimony is ended, and the true Church leaves this earth to be with Him, who
is the exalted Head, all will rush into lawlessness and a complete rejection of
Christ, and that will be followed by wrath from heaven. Then God gives honour and glory to His
Son Jesus Christ, who so fully glorified Him on the cross. Upon
[* NOTE. “These
overwhelming and destroying judgments, however, will not continue after the
glory of Christ has been fixed on
The sixth verse, which thus reveals the fixed purpose of Jehovah in establishing the glory and power of Christ ‘Upon Zion, His holy mountain,’ is appropriately followed by the address of Christ, as King, to those kings and governors who are spared after the termination of those judgments which usher in the millennium, and under which Antichrist will perish.
From the seventh verse onward, the words are the words of Christ as the Messiah-King. He first recites what Jehovah had said unto Him at the time of His resurrection from the dead. ‘Jehovah SAID unto Me, Thou art My Son, this day have I begotten Thee. Ask of Me and I will give Thee the Gentiles for Thine inheritance, and the uttermost parts of the earth for Thy possession. Thou shalt rule them with a rod of iron: Thou shalt dash them in pieces like a potter’s vessel.’ Such were the words addressed unto the Son by the Father at the time of His resurrection. See Acts 13: 33.
As yet, seeing that the time of longsuffering and grace towards the nations is not past, He hath not ‘asked’ to be invested with this power. But when the time shall come for Christ to use the words of this Psalm, He will have ‘asked, and He will have been brought before the Ancient of Days as described in Daniel 7 and have been invested with the power of earth, and have begun to exercise it.
fact of His having assumed this power, is grounded His exhortation to the kings
and rulers that will have been spared.
‘NOW, therefore, O ye kings, be wise; be instructed ye judges of the earth; serve
Jehovah with fear and rejoice with reverence. Do homage to the Son, lest ye perish from the way when His wrath is kindled yea, but a little.’ They to whom these words will be addressed, will have seen
how Antichrist and others who have rebelled against Jehovah and His Christ have
perished; and at last they will learn wisdom. ‘The
kings of Tarshish and of the isles shall bring presents; the kings of
these circumstances, it is manifestly desirable that each reader should
confront this question for himself, and if possible once for all settle it:- Is
* NOTE. “All the
sweet singers of
[From NATHANIEL WEST’S ‘The Thousand Years’.]
DELITZSCH, ORELLI, AND LISTER, ON EXALTED
 DELITZSCH ON ISAIAH 2: 2
The expression the
‘Last Days,’ i. e. the ‘End of the
Days,’ ‘Acharith Hayyamin,’ which does not occur
anywhere else in Isaiah, is always used in an eschatological sense. It never refers to the course of history
immediately following the time being, but invariably indicates the farthest
point in the history of this life; - the point that lies on the
outermost limit of the speaker’s horizon. This horizon was a very fluctuating
one. The history of prophecy is
just the history of the gradual extension of this horizon, and of the filling
up of the intermediate spaces. In Jacob’s
49) the Conquest of Canaan stood in the foreground of the Acharith Hayyamim and the perspective was
regulated accordingly. But, here,
in Isaiah, the Acharith contained
no such mixing together of events belonging to the more immediate and far
distant future. It was, therefore,
the Last Time, in its most literal and purest sense, commencing
with the beginning of the New Testament Age, and terminating at its close. Compare Heb.
1: 1; 1 Pet. 1: 20.
The prophet here predicted that the ‘Mountain’
which bore the temple of Jehovah, and therefore, was already in dignity,
the most exalted of all mountains, would, one day, tower in actual height
above all the high places of the land.
The basaltic mountains of Bashan which rose up in bold peaks and columns
might now indeed look down with scorn and contempt upon the small limestone
hill which Jehovah had chosen (Psa. 68: 16, 17), but this was an incongruity which the Last
Days would remove, by making the outward correspond to the inward, the
appearance to the reality and intrinsic worth. That this is the prophet’s meaning
is confirmed by Ezekiel 40: 2, where the Temple-Mountain stands gigantic to
the prophet, and also by Zechariah 14: 10, were all Jerusalem is described
as towering above the country round about, which would, one day, become a
plain. The question how this can possibly
take place, in time, since it presupposes a complete subversion of the whole of
the existing order of the earth’s surface, is easily answered. The prophet saw the New Jerusalem of the
Last Days on this side, and the New Jerusalem of the New Earth on the other
side of the End, blended together, as it were, in one. Whilst, however, we thus avoid all
unwarrantable spiritualizing, it still remains a question what meaning
the prophet attached to the word, ‘B’rosh,’ ‘at the Top.’ Did he mean that Moriah would one day
stand ‘upon the top’ of the mountains that surrounded it
(as in Psa. 72: 16), or
that it would stand ‘at the head’ of them (as in 1 Kings 21: 9, 12; Amos 6: 7; Jer.
The former is Hofmann’s view, who says ‘the prophet does not mean that the mountains would be piled
up, one upon another, and the temple mountain ‘upon the top,’ but that the temple mountain would ‘appear
to float upon the summit of the others.’ But inasmuch as the expression ‘will be set’ does not favour this
apparently romantic exaltation, and since ‘B’rosh’ occurs
oftener in the sense of ‘at the head’ than of ‘upon the top,’
I decide, for my own part, in favour of the second view,* although I agree with Hofmann
so far, viz., That is not merely an exaltation of the Temple Mountain in the mere
esteem of the nations that is predicted, the divinely chosen mountain
would become the rendezvous and centre of unity for all nations. They would ‘flow into it’ as
a river. It is Jehovah’s
* So Orelli, Drechsler, Cheyne, Van Oosterzee, Caspari, Riehm, Hitzig, Nägelsbach, etc., etc., “at the head.” N. West.
 ORELLI ON ISAIAH 2: 2
whether Isaiah 2:
2 is to be understood physically and topographically, so that the
territory itself and its relations shall undergo a mighty transformation, in
order that Zion, now encircled by mountains higher than itself, may tower above
them all, - or whether it is meant only in a spiritual sense - is an idle one. The Seer actually saw
* Orelli Die alttest. Weisag. 287.
 LISTER ON ISAIAH 2: 2
In this passage,
as in others, - Zech.
14: 3-5, 10; Jer. 31: 38-40; Joel 3: 18-21; Ezek. 47: 1-12; Psa. 97: 5; Isa. 64: 3; Judges 5: 5; Exod. 19: 18; Psa. 114: 7; Isa. 64: 1; Hagg. 2: 6; Heb. 12: 26, etc., there is nothing whatever to favour an
allegorical interpretation, but everything to support a literal one. The prophet looks forward to the Last
Days and points to great changes to be wrought in the
The passage in Isa. 2: 2, is a case of Elevation. In Zech.
14: 10 it
a case of both Elevation and Depression.
14: 4, 5,
it is a case of what is called, ‘Disruption,’
‘Fissure,’ or ‘Fault.’
Without pretending to indicate the exact mode by which the
It is clear, from
a comparison of the Scripture passages, that the event predicted in Isa. 2: 2, and Mic. 9: 1, viz.,
the ‘Elevation’ of Mount Zion, the
Temple-Mountain, is the same event as that predicted in Zech. 14: 10. Viz.,
the Depressions of the hills of Judah, and the ‘Elevation’
of Jerusalem; and which Ezekiel sees accomplished, Ezek.
and with which the transformations in Jer. 31:
38-40; Joel; 3: 17, 18; Ezek. 47: 1-12, are
associated, viz., the Temple-Waters streaming through the Acacia-Vale, and
emptying into the Mediterranean and Dead Seas; as also producing monthly
fruit-bearing trees. It is utter folly to spiritualize this as
Hengstenberg, Keil, Wright, Alexander, (W. L.) and others do. The objections to the literal
interpretation, such as that “natural waters
could not flow in all directions at once, from the same point,”
(R. W. Alexander) and “the whole land would be
submerged by the waters of the Mediterranean, were such a depression literal,”
(Wright, C. H. H. ) are misunderstandings of the text, and afford only too open a flank to
keen critics like Kuenen and Graf.
We hold the Hofmann, Smend, Neumann,
Delitzsch, and many more, that the
predictions will be literally accomplished, notwithstanding the unbelief of believers. What Isaiah says is that ‘
liberties, we hold to the text, as it reads. What we are told is that
“And the kingdom, and the dominion [Sultanate], and the greatness of the kingdom underneath all heavens, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions [sultanates] shall serve and obey Him” (Dan. 7: 27).
Here, the “kingdom” is set up on
by the “God of Heaven,” at the
second coming of the Son of Man in the clouds, to destroy the last Antichrist,
and demolish all Gentile politics and power. Here is found the much despised “Chiliasm” (Pre- millennialism), indestructible
as the truth and throne of God! As
face answers to face in water so Dan. 7: 27 answers
to Dan. 2:
44, an invulnerable demonstration that the millennial
Nowhere has the Scripture assigned to the church universal triumph in this [evil] age, before the Lord comes. On the contrary, the law of apostasy and degeneration runs parallel with the law of advance, and only by “conclusive overthrow,” in the final crisis, is the antagonism solved. Such is the Bible teaching. The Apostle Peter has discussed and determined conclusively the whole question in 2 Pet. 3: 2-15. For a teacher of the truth to be oblivious of this, is calamity as great as for a minister of state not to know the constitution of his country.
prophet’s word be a stimulus to work and pray for
* * *
By NATHANIEL WEST, D.D.
argument, therefore, of the post-millennialists, that because Isaiah introduces his picture of the Millennial Age with the
announcement of a “New Heavens and Earth,” Isa.
65: 17, therefore, his description following that must be that of John’s New Jerusalem, or else
John’s New Jerusalem must be that of the Millennial Age, and Joel, Hosea, Isaiah, Micah, Daniel, Ezekiel, and John
picture only one Age the 1000 years being the time of the final New
Heaven and Earth, - falls to the ground.
We cannot identify the 1000 years with
the Eternal State. This is
set aside (1) By the manifold Differences between the
pictures themselves; (2) By the law of
prophetic perspective; (3) By the common use of the same terms to express
different stages of the one great development of the one
Interpretation” of Chapters 40-48, and in
fact of Ezekiel’s whole Apocalypse, Chapters 37-48, is the
name given, to their favourite mode of exposition, by the allegorizers and spiritualizers
of these sections. As already said,
these chapters are apocalyptic and eschatological, like the visions of Daniel, Zechariah,
and Isaiah. They are a “Vision.” But to
assert that it is only a Symbol, and “One Vast
Symbol of the Church,” is simply to assume the “spiritualistic
interpretation,” and beg the whole question. Moreover,
what a symbol vision is, we know.
It is like the vision of the 4 Beasts in Daniel, or of the
Monarchy-Image Nebuchadnezzar saw in his dream. How, also, to interpret these we
know. But what the “symbolic
interpretation of a symbol”
is, what the “figure of a figure” is, it might be interesting to inquire, if, the
evaporation did not soon elude our grasp.
It seems to be something “volatile and airy,” like the idea of the “Absolute” which has no “existence,”
but only “being,” and gets into being somehow, by its “self-becoming.” At best
it is merely an abstraction, or “quid ignotum” which Agnostics might admire, and reminds one
opposition to all this, the Bible speaks with a clear-ringing sound.
* * *
G. H. LANG.
THE DIVINE PREDICTIONS
The All-seeing and Fore-seeing has no afterthoughts, but works all things according to the purpose and after the counsel of His will (Eph. 1: 11). Therefore He can announce in advance what He intends to do.
2 Chronicles 7: 15, 16.
soon as the first house to His name at
affirmed an everlasting and perpetual regard, yea, a heart interest, of God in
that house. Yet it is followed in verse 20 by the seeming
contradiction that, upon
The manner in which God purposed to fulfil both statements, and to have perpetual regard to that house while on occasion destroying it, can be learned from statements He made during the period that house stood before its first destruction.
The psalm preceding this is millennial, for “all flesh shall come”, to God in
The intervening psalm (66) is likewise millennial. All the earth is joyful and is singing God’s praise (1, 2, 8). He has completed His terrible but purifying works upon mankind at large (5-7); He has brought Israel through tribulation into a wealthy place, into “overlooking refreshing” as Darby’s German gives it (Zu uberstromender Erquickung) (8-12): whereupon the psalmist says: “I will come into thy house with burnt-offerings; I will pay thee my vows, which my lips uttered, and my mouth spake, when I was in distress. I will offer unto thee burnt-offerings of fatlings, with the incense of rams; I will offer bullocks with goats” (13-15).
This contemplates that at the period of Israel’s restoration there will be a house, with burnt offerings, free-will offerings in payment of vows, incense, and with sin offerings, for the goat was used chiefly as the sin offering (see Lev. 4: 24; c. 16: etc, etc).
Isaiah prophesied in full view of his people’s
apostasy and their consequent rejection by God, but also of their full and
permanent restoration. This chapter
predicts a period when, first,
Isaiah Chapters 24 to 27
whole section of Isaiah is millennial. From the uttermost parts of the earth
songs are heard, “Glory to the righteous”
Jehovah is reigning in Zion (24: 23): death
is swallowed up for ever (25: 8: compare 1 Cor. 15: 54): God is a strong city for the righteous (26: 1): the
godly of Israel have been raised from the dead (26: 19): and the glorious prophecy concludes on the high note
that Israel’s outcasts have been gathered and shall “worship Jehovah in the holy
mountain at Jerusalem” (27: 13). Thus is
Isaiah 66: 20-23
is upon this same high note that
Jeremiah 33: 14-22.
This passage also is millennial, for the Branch of righteousness has grown up in the house of David and is executing justice and righteousness in the land; Judah has been saved and Jerusalem dwells safely; her name is “Jehovah our righteousness”; David’s throne is established (though at the time of this prophecy it was tottering to its fall): and, concludes the prediction, as certainly as that “David shall never want a man to sit upon the throne of the house of Israel” (the fulfilment of the everlasting covenant with David: 2 Sam. 7: 16; Psa. 89: 19-37); neither shall the priests the Levites want a man before Me to offer burnt-offerings, and to burn meal offerings, and to do sacrifice continually.
Priests, Levites, sacrifices are all contemplated, implying a house and an altar. If these things are not to be, as some affirm, then as certainly must the covenant with David fail and his son, Messiah, not rule. [All anti-millennialists and] They who get rid of the altar must get rid of the throne, as indeed they do, denying a national future to Israel.
Ezekiel Chapters 40 to 48
portion of Holy Writ is fully to the same effect. The prophecy follows that of the
destruction upon the mountains of
The plain sense of the whole vision shows the people of Israel in their own land, with a new temple, with priests of the family of Zadok (48: 11), and Levites (chapter 44), offering on the altar sin, trespass, meal, peace, and burnt-offerings with oblations of firstfruits, and with sprinkling of the blood. (chapters 43 to 45).
At the time the second temple was being built God said to the people: “Who is left among you that saw this house in its former glory?” (verse 3). To encourage them to press forward the erecting of what seemed so insignificant in comparison with Solomon’s temple the promise was added: “Thus saith Jehovah of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land, and I will shake all nations, and the desirable (or precious) things of all nations shall come; and I will fill this house with glory, saith Jehovah of hosts. The silver is mine and the gold is mine, saith Jehovah of hosts. The latter glory of this house shall be greater than the former, saith Jehovah of hosts; and in this place will I give peace, saith Jehovah of hosts” (6-9).
is plain that these promises and those in 20-23, are millennial. The throne that has exercised lordship
over kingdoms, namely, that of Antichrist, is to be overthrown, and his armies
destroyed (22). The
riches of the kingdoms are to go to
Zechariah 6: 12, 13.
Zech. 6: 12, 13 reads: “Thus speaketh Jehovah of hosts, saying, Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne”.
This gives the specific particulars that Messiah shall be the Builder of that final temple, that His throne shall be there, and that He shall be Priest-King. It is this last feature that is elaborated in Heb. 7, treating of Christ Jesus as the priest-king after the order of Melchidezek.
Zechariah 14: 9
Zechariah 14: 9 extends
this kingship of Messiah to the whole earth, thus showing incontrovertibly that
the period is the millennium. This
is emphasized by verse 11 stating that “there
shall be no more curse, but
Verses 16-21 repeat
Isaiah’s prophecy (see no. 5 above) that
This chapter is millennial, for the Lord did not at His former coming to
All this asserts a temple, priests, and offerings at that period.
Malachi 4: 4
Mal. 4: 4 suggests that this re-instituting of Mosaic
ceremonies will be but part of a general divine intention to restore the Mosaic
legislation. “Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all
would seem impossible that “the law of Moses” - a single all-inclusive term - could be re-imposed and not include that large and dominant
part thereof which intermingled religious exercises with every phase and detail
of life in
Surely there can be no reasonable meaning to all this testimony of the Old Testament save the plain and first sense of the statements, that Messiah is to build at Jerusalem a final temple, to be the world-centre of worship and rule, that priests and Levites will officiate, that feasts will be observed and sacrifices will be offered, all according to the law given at Sinai.
It is definitely made impossible to treat this body of prophecy as only an earthly parable of things heavenly by this fact if by no other, that in Rev. 21: 22 it is stated explicitly that in the heavenly Jerusalem there will be no temple, whereas in the scriptures cited [previously,] as to the [unfulfilled prophetical conditions which will then exist upon this] earth, the temple is mentioned equally explicitly and is wholly essential to the situation described.
For the completeness of study and clearness of understanding it is necessary to observe that Messiah’s temple will not be the one in view in Rev. 11, for the latter is already there in the time of the Beast, before the coming of Messiah. That a prior temple will be built is plain from Dan. 8: 9-14; 9: 27; 12: 11; Joel 2: 15-27; Matt 24: 15; and Rev. 11. This last place intimates that there will be an altar, implying that sacrifices will be resumed, and that there will be worshippers.
was directed to “measure”
the temple (Rev.
11: 1). When a surveyor receives instructions to
measure-up a long-neglected property it may be presumed that the owner is about
to renew active interest in it.
Thus when Zechariah saw the vision of
It should be further noticed from Rev. 11: 1 that God will own this pre-Messianic temple as His, for it is styled “the temple of God”, and it has an altar, worshippers, and sacrifices (Dan. 8: 11-13): How should God not own it seeing that among the worshippers of that era will be Two Witnesses specially sent by Him to maintain His rights there at that time?
This divine acknowledgment of that temple is in exact harmony with which Paul’s teaching in
2 Thessalonians 2: 3, 4.
2 Thess. 2: 3, 4, which states that immediately before the coming of the Lord Jesus Christ “the man of sin will be revealed, the son of perdition, he that opposeth and exalteth himself above all that is called God or that is an object of worship; so that he sitteth in the temple of God, setting himself forth as God”. Upon the godly resisting this profane worship the final persecution will set in fiercely, and the altar and sanctuary will be cast down. This will necessitate that before-noticed building of a [5th] temple by Messiah, when He shall have set up His [millennial] kingdom shortly thereafter.
THE CHIEF DIFFICULTY
The boldest ought to hesitate to deny or to emasculate this weighty and consentient testimony. It was announced by the Spirit of truth while the first temple was standing, was renewed while the second temple was being built and after, was confirmed through Paul while the third temple (that of Herod) still stood, and was finally repeated in the Revelation after this last temple had been destroyed. It involves utterances by God Himself to Solomon and by the Son of God when here, and further statements by the Spirit of truth through twelve of His inspired messengers.
Nor do we know but one serious difficulty urged against the taking of this testimony in its plain sense. This is what the re-instituting of the sin-offering appears to conflict with the teaching of Hebrews 9 that the offering of Christ on the cross annulled that sin-offering.
Allowing the surface reality of the difficulty, and even assuming that it were beyond solution, there will nevertheless apply here the sound cannon that if a belief be once established by adequate evidence no objection can overthrow it, because in such case the belief is founded on our knowledge but the objection on our ignorance.
The belief in question is founded upon the plain sense of the many scriptures cited; the objection is founded upon the ignorance as to how to reconcile these scriptures with another scripture. Were Hebrews not before us probably no one would question the evident meaning of the former passages, or at least it would be irrational to do so. Moreover, where is the believer so conceited as to affirm that because he cannot resolve a problem therefore it is beyond solution? The modest schoolboy does not question the well-attested fact that one and one make two, even though he cannot solve a problem to which that fact leads the way. The devout might leave the matter here, assured that no divine statements can be really in conflict and that there must be a solution of the supposed disharmony.
us look at the question. It may be
well approached through the statement in Rom. 10: 4 that “Christ is the end of the law unto righteousness to every one
that believeth”. This does not say that “Christ the end of the
law”, that is, absolutely, completely, so as to bar the
continuance of or the re-imposing of the law. This limitation is clear
from the fact that the whole and fundamental part of the law of Moses which we
term the moral law is of perpetual validity. The atonement of
There are three passages in Ezekiel which may be thought to contradict this. In these, sacrifices, including “sin-offerings”, are said to be for “acceptance” (43: 27), for “cleansing” (45: 18), and for “atonement” (45: 17, 20). But there is no real divergence.
The first of these passages has to do with the cleansing of the altar, not of the worshippers (43: 18-27). The altar being on a yet defiled earth, made of earthly materials, and being built by still imperfect men, (for the millennial era and persons will not be perfect), partakes of that defilement and imperfection, and must be ceremonially cleansed, as a humble acknowledgment by men of this situation as felt by God. This having been effected, then it is said that “the priests shall make your burnt-offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord Jehovah”. Here again it must be noted that burnt and peace offerings are accepted only from the already justified.
The third passage (45: 18-20) is of similar but wider scope; it has to do with the cleansing of the sanctuary entire: “thou shalt cleanse the sanctuary ... so shall ye make atonement for the house”. The same considerations apply here; and not only once, as at the initial dedication of the altar, but perpetually, for this atonement must be made annually. But this is because of the defiling of the house by two specified classes, the “erring” and the “simple”. The exact parallel is Heb. 5: 2: the high priest “can bear gently with the ignorant and erring”. It is to be the revival in the future of the great day of atonement (Lev. 16), only in the first month instead of the seventh. But that day of old had no connection with the justifying of an ungodly transgressor. It was for the benefit of the ignorant and erring, that is, for the covering of the unrecognized failures of the people of God, who sought indeed to walk with Him according to His law, but, like ourselves, did not do so perfectly, according to God’s character and estimates. The present parallel to this is 1 John 1: 6, 7. He who knowingly walks in darkness derives no benefit from the work of Christ (verse 6), but “if we walk in the light, as God is in the light, we have fellowship one with another, and the blood of Jesus His Son cleanseth us from all sin”. The emphasis is upon the word “all,” including sins through error, simplicity, ignorance. But this implies prior justification, prior attainment of a standing before God through grace and atoning blood. The unjustified is not “in the light” and cannot “walk in the light”. It is “if we [John and fellow-saints] walk in the light” that this cleansing avails.
shows the force of the immediately preceding passage (Ezek. 45: 13-17). It is similar and entirely corporate
aspect of atonement that is contemplated, not that of an individual
transgressor seeking justification.
people of the land” are to present an united and stated “oblation” unto the prince, out of which he is to provide the
necessary sacrifices “in all the appointed
feasts of the house of
Concerning all earthly persons and their worship, both of old and now and in the millennial era, it is to be remembered that there is iniquity in “holy gifts” (Ex. 28: 38), in the sanctuary, and in the priesthood (Num. 18: 1). This iniquity must be purged, not only that of the unjustified when first approaching God, and this it is that the presented by the Word of God in connection with that coming [millennial] temple and its sacrifices for sin. This may be gathered from Isa. 60: 21. Speaking of Israel in that era when the Lord shall be their everlasting light and the days of their mourning shall be ended, it is declared: “My people shall be all righteous; they shall inherit the land forever [leolam]*, the branch of My planting, that I may be glorified”. As, then, they are “righteous” the sacrifices cannot be a means of making them so. These must have that purpose and effect which applied to the already justified, as above indicated, and therefore they are in harmony with Rom. 10: 4 that Christ is the end of the law for the justification of the ungodly. For the very little remnant of Israel then in question will have repented toward God and have exercised faith in our Lord Jesus Christ, which repentance and faith will then, as now, assure justification.
[* See NOTE 1 above.]
As far as the teaching of this Epistle is an expansion of the teaching stated in Rom. 10: 4, what has been said above will apply thereto; but some particular observations may be helpful and confirmatory.
The whole epistle proceeds upon the opening acknowledgment of a certain status in those addressed. All its reasonings and exhortations are based on the fact of this status. It is set forth (1) that a man, Jesus the Son of God, is crowned with glory and honour in the heavens to be the Ruler of the universe; and (2) that God has in view to bring many others, also of the status of sons to Himself, that they may share that [coming] glory and rule of the Son, He and they being alike from one Source, the Father, as the Son acknowledges by calling them His “brethren” (2: 5-13)...
But grant that there is to be an earthly people of God, Israel, and other saved nations on earth, it does not follow that for such persons an earthly sanctuary, priesthood, and sacrifices will be out of order and hurtful. As well might it be argued that the earthly territory, political economy, and dignities were out of order. Where the whole order is earthly, visible, material it will be part of that order that religion shall bear the corresponding aspect. The public organization would seem structurally incomplete without public and organized religion. A world association of saved nations will as much require a centre of worship as of government, and the wisdom of God has designed both for the coming era, as the scriptures here considered show. This is the basic principle of a state church; but, it is true that the former religious economy, associated with the law and centred in the tabernacle, made no worship perfect, as to the conscience or relationship with God: it is equally certain that no future visible arrangements will do so of themselves. The former covenant, made at Sinai, displayed this ineffectiveness; the law could not in practice be anything but weak and unprofitable, for the reason given in Rom. 8: 3, that it was weak through the bad material, the flesh, on which it had to work. But the future relations of man to God will be on the basis of a new covenant and will include regeneration, which feature is stressed in Heb. 8, quoting from God’s advance promise this in Jer. 31. Under the new conditions of renewed human nature, cannot the law be as helpful as before it was helpless? This goes far to account for it being re-imposed.
Moreover, even under the former imperfect conditions the law could and did help faith by pointing it forward to Christ, and to His sacrifice, and to the good things to come. It was a tutor to direct to Christ (Gal. 3: 23-29). In the same way the temple and ceremonies of the future will direct hearts to Christ, and the more fully that it will be known that they are pictures, no longer of events yet to be but of facts of history. And this knowledge of Christ and His perfect sacrifice cannot but operate to prevent any view of the sacrifices on the altar other than that they are memorials; even as the same knowledge by Christians of this age forbids that the bread and wine on the table of the Lord be thought of as more than memorials. The arguments used against a future altar of God can as well be used against the present table of the Lord.
And it would seem that there will be real need at that time of such a picture-book instruction, especially for the Gentile peoples. For the light of both Christian and Jewish witness will have been all but extinguished by the Beast and his Prophet; paganism will be dominant, and “darkness shall cover the earth, and gross darkness the peoples” (Isa. 60: 2) which ... agrees with Christ’s significant question, “When the Son of man cometh shall He find the faith on the earth?” (Luke. 18.)
was the state of Israel Godward when He come down to redeem them from
Thus with an earthly economy, marked by visible glory, a visible and noble sanctuary will be harmonious and helpful. There will be nothing to challenge the solitary efficacy of the cross of Christ’s acceptance with God, but, on the contrary, all will illustrate its usefulness and power. Especially will the ceremonies teach the means of maintaining that fellowship with God into which justification introduces the believer.*
[* NOTE. This may be of some help those who believe a Temple may well be built for worship in the millennial Age, but not a Jewish Temple or one in which sacrifices will be made by its priests. – Ed.]
* * *
By E. BENDOR SAMUEL*
[* Read his EXPOSITION of PSALM 72 in NOTE 10.]
In chapter 37 the
prophet Ezekiel predicts
That the building of the
“Son of man, behold
with thine eyes, and hear with thine ears and
set thy heart upon all that I shall show thee,
for in order that it might be shown thee art thou brought hither. Declare thus to
the house of
The shape and size and all the particulars of the building and its furniture were shown him and he was commanded to give all the details of them to his people, that realizing God’s gracious purpose with them they may be ashamed of their iniquities. He was to “show them the form of the house and its fashion, and its goings out and its comings in, and all the ordinances, and all its forms, and all its laws, and write it all before them that they may keep the whole form thereof and all the statutes thereof and do them” (43: 10, 11).
The Man Who disappeared together with the cherubim from the temple that was about to be destroyed now reappears with the Glory of the Lord in the rebuilt temple nevermore to depart from His people.
That the Temple of Ezekiel does not refer to that of Zerubbabel, nor of Herod, is clear from the fact that it differed from them in its structure and observances:-
(a) The one
described by Ezekiel is larger than the earlier ones, but its altar is smaller,
for while the earlier ones were the centre of worship for Israel only,
Ezekiel’s, is to be for
worshippers of all nations. As
we have already noticed Isaiah
predicted that all nations shall
flow (incessantly as the waters of a river) unto it (Isa. 2: 2, 3). Zechariah predicts that “All that are left of all the nations that came against
(b) The altar is
smaller than that of Solomon’s as the great antitypical sacrifice was already offered and those in the future
(c) For the same reason the Day of Atonement is not mentioned by Ezekiel as full atonement has already been made by Christ for all who believe in Him. This is in accordance with Heb. 10: 14, 18.
(d) It is remarkable that Ezekiel does not mention the paschal lamb; he speaks of the Passover as the feast of seven days, and says that the Prince shall prepare for himself and for all the people a bullock for a sin offering. Christ completely fulfilled, first, the command regarding it by taking part of the meal on the Passover night with His disciples; and secondly, its type, when He died on the cross on the very day that the paschal lamb was offered according to the Jewish way of reckoning, that is, the day being from sunset to sunset. The command is “From even to even shall ye celebrate your sabbaths.”
The Feast of
Passover is to be observed as it sets forth not only
According to Zech. 14: 16, the Feast of Tabernacles will also be kept. It was the feast of ingathering and represents the completion of the ingathering of the nations.
(e) The Feast of Weeks, or Pentecost, is not mentioned as that is connected with this age of the Spirit (1 John 14: 11, 17; 15: 26; Acts 2: 23), Who is with us in a special sense during the bodily absence of the Lord Jesus.
(f) There will also be a change in the offering of the sacrifices suitable to the times. The burnt offering, for instance, will only be offered in the mornings (46: 13-15), and not in the evenings also.
(g) In harmony
with Jer. 3: 16, there
will be no
And as we have
see, the Divine Man will be in the Holy of Holies where the
The Jewish Rabbis
say that the
(h) Ezekiel does not say anything about the Veil, or Shewbread, or Candelabra. There is good reason for the omission. The Veil that was rent asunder by invisible hands at the death of our Saviour will probably never be restored, because it has opened for the saved ones the way to the presence of God where Christ as our High Priest Himself has entered and the way will ever remain open to us. The Presence of our Lord will far outshine any light that all the candelabra could give us (as will be the case in the heavenly City, Rev. 21: 23). The house of Jacob will then walk in the light of Jehovah (Isa. 2: 5), and in their turn will shine for Him, according to the declaration of the prophet.
“Arise, shine, for thy light is come and the glory of Jehovah is risen upon thee. For, behold, darkness shall cover the earth and gross darkness the people, but Jehovah will arise upon thee, and His glory shall be seen upon thee” (ibid. 60: 1, 2).
The Shewbread, or more literally, the Bread of the Presence, being placed before Jehovah, set forth Christ in His human perfection together with His redeemed people, the twelve loaves also representing the twelve tribes of Israel, but the Lord Jesus in His human form being Himself present in the midst of the entire nation of Israel, it will, perhaps, be one amongst other symbols no more necessary in the Millennium.
(i) The arrangement of the
There is a remarkable verse in Isaiah 53 which reads:
“All we, like sheep, have gone astray, we have turned every one to his own way, but Jehovah hath caused to meet on Him the iniquity of us all.”
Hiphgia “Caused to meet,” that is the literal translation. The picture is graphic. Christ in the centre of God’s purpose of salvation; the sins travelling from all points of the compass, North and South, East and West, and from all points of time, before Christ and after Christ, meeting upon Him as their focal point. In harmony with this would be the system of sacrifices, those offered by the ancients looking forward and those offered in the Millennium looking back upon Christ as the centre.
This is further
indicated by the fact that the centre of the
When God first
“The Israelites will probably set forth in all harmonious
parts the outward beauty and inward sanctity of the
“To set forth this and not to invalidate the principles of the Epistle to the Hebrews, that after Christ’s perfect sacrifice no further propitiation is needed, is probably one object of the future Temple liturgy. Israel’s province will be to exhibit in the minutest details of sacrifice the essential unity of the Law and the Gospel which now seem opposed” (A. R. Fausset).
When the Tabernacle was erected we are told that “A cloud covered the tent of meeting, and the glory of the Lord filled the Tabernacle” (Exod. 40: 34).
Likewise at the
completion of the
Alas! that glory, the visible emblem of the invisible presence of
God, was seen by Ezekiel to disappear slowly and reluctantly, from the gate
that looketh toward the east. And first from the Cherub unto the threshold of the house (Ezek. 9: 3),
then from the threshold of the house unto the door of the gate (10: 11, 19). Finally, the prophet saw it disappearing
from the midst of
“And he brought me unto the gate, and behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters and the earth shined with His glory. ... And the glory of Jehovah came into the house by the way of the gate whose prospect is toward the east, And the Spirit lifted me up and brought me into the inner court, and behold the glory of Jehovah filled the house:” (Ezek. 43: 1-5).
This will surpass anything that took place in the Tabernacle or former temples because the Glory will not be merely symbolic as was formerly the case, but will be the accompaniment of the personal [bodily] presence of Jehovah, for the prophet continues
“And I hear one speaking with me out of the house; and a man was standing by me, And he said unto me, Son of man, This is the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever” (Ibid. 43: 6, 7).
The Millennial age
will likewise foreshadow and prepare the way for the perfect state. In the former God’s presence will
be in the midst of
Both in the
heavenly and earthly
In the earthly
city the names of the twelve tribes are on the twelve gates; in the heavenly
city there are also twelve gates with the names of the twelve tribes of
In Ezekiel the configuration of the [present] earth is to be changed, in the Apocalyptic vision there is a new earth.
vision the chief part is the
* * *
[From writings by D. M. PANTON.]
The rebuilding of the
[* NOTE. Those who teach contrary to what we read throughout
Scripture concerning unfulfilled prophetic events, cause
nothing but confusion about the Bible as the sole authority on these
matters! Are those Christians who
do not understand these doctrines being led astray by the clever use of words
by people deceived into believing Messiah has only one Kingdom! (Luke 22: 29, 30; Rev. 3: 21)? Are Anti-millennialists correct when
they read in Ezekiel 39: 21-29, and
imply Messiah Jesus will have no “temple
The central aim of
a temple, and its innermost shrine, are not, primarily, for worship, but for the residence of a god. Jehovah said to David:-
“Shalt thou build me an house for me to dwell in?” (2 Sam. 7: 5). All the materials of the Temple were of
ordinary wood and gold and brass: the solitary wonder that made it a unique
building on earth was a fire-hearted cloud in the innermost Shrine: it was not
the magnificence of the structure nor the
costliness of the materials, nor the solemn ritual, that made the Temple so awful, but the actual presence of Deity. So also, but with a far more moving
emphasis, the wonder of the new [human] temple is the same. The poorest, meanest-clad,
least-educated of God; the common members with which once we sinned; the weary
limbs, the hungry bodies, the sleepless frames, the heart in the sick room
almost too tired to beat:- “Your body
is a temple of the Holy Ghost” (1 Cor. 6: 19).
For the [regenerate] Christian is made on the pattern of Christ. “Destroy
Now the whole
So then the
humblest believer is exalted to a dignity above earth’s highest
thrones. For there is more of God
manifest in a Christian than anywhere else in the world: a sanctified, obedient
believer is the sole spot on earth in which He is resident. And the body of the believer is as
sacred to God as the
[* See “The Personal Indwelling of the Holy Spirit” by G. H. LANG. Also Acts 5: 35, R.V.: “And we are witnesses of these things; and so is the Holy Spirit, whom God hath given to them that obey him.” cf. 1 Samuel 28: 16-18a, R.V.: “And Samuel said, ‘Wherefore then dost thou ask of me, seeing Jehovah is departed from thee, and become thine adversary? And Jehovah hath done unto thee, as he spake by me: and Jehovah hath rent the Kingdom [not eternal life] out of thy hand … because thou obeyest not the voice of Jehovah…’”. Again: “And he [Samson] awoke out of his sleep, and said, ‘I will go out as at other times, and shake myself free.’ But he knew not that Jehovah was departed from him:” (Judges 16: 20, R.V.).]
** Our Lord’s words - “destroy this temple” (John 2: 19) - a temple which, in fact, was not even decomposed, prove afresh that God’s action on the lost - “destroy both body and soul in hell [i.e., ‘Gehenna’]” (Matt. 10: 28) - is no annihilation, but simply a putting out of use, a destruction of function.
transcendent privilege is unattached to a corresponding gravity of
responsibility, and a menace of misuse. Therefore the Spirit adds
:- “If any [regenerate
believer] defileth the
* It is the same word in both clauses: and it can hardly mean ‘destroy,’ for it is not possible to destroy what has already been destroyed; but it is very possible for that to be defiled with Divine degradation which has already been defiled by human sin.
** Impurity of every kind, drug addiction, contraceptives, excess in wine or food - one of the most gifted evangelists we ever knew (a teetotaller) was wrecked by gluttony - all such are degradations of the body which, if un-abandoned, will bring bodily degradation at the Judgment Seat of Christ (Luke 12: 47); and the kindest thing we can do to each other is to state this truth quite plainly, and keep it steadily before the Church of God.
Defiled is the temple, its beauty laid low;
On God’s holy altar the embers faint glow:
By love yet rekindled, a flame may be fann’d;
O quench not the Spirit, the Lord is at hand!
So we get an
instantaneous photograph of human need in the fearful picture of a godless
temple. “Wouldest thou pray in the temple?”
Augustine asks; “then pray within thyself; but
first become a temple.” The natural man has no ‘Divine-spark’ within: he is the workmanship of
God, and bears the imprint of His fingers; but, so far as indwelling Deity is
concerned, he is a dark and empty shrine.
All deification of man is Antichrist’s exact negative of the truth.* “If any man have not
the Spirit of Christ, he is none of His” (
* “Antichrist’s theological system may he summed up in the three following theses: 1. There is no personal God without and above the Universe. 2. Man is himself his own god - the god of this world. 3. I am the representative of humanity; by worshipping me humanity worships itself”: (Godet).
It is the first massive foundation laid by our Lord on which He rears the entire superstructure of His revelation of God's mind:- “Except a man be begotten from above, he cannot see the kingdom of God; ye must be begotten FROM ABOVE” (John 3: 3, 7). A godless temple must meet a godless doom.
[** In the temple of the body, at the time of one’s regeneration, the descent of the Shekinah Glory is manifestly the descent of the Holy Spirit into the new-born individual believer: in the collective temple of all the saints (Eph. 2: 21), the descent of the Shekinah is as manifestly the Holy Spirit’s descent into the new-born Church at Pentecost, in miracle and inspiration.]
So we reach the grand climax. “Your body is a temple of the Holy Ghost, which ye have” - not, as you have your human spirit, from your parents; but - “FROM GOD.”* All men are temple buildings, though empty; the structure for God’s indwelling is already there and no* preparation is needed for His entrance: all that is necessary is the invocation of the Shekinah Glory. “Solomon stood before the altar of the Lord, and spread forth his hands, and said, Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength [Christ]: let thy priests, O Lord God, be clothed with salvation: O Lord God, turn not away the face of thine Anointed! Now when Solomon had made an end of praying, the fire came down from heaven, and the glory of the Lord FILLED THE HOUSE” (2 Chron. 6: 12, 41; 7: 1).** It is one of the kindest, the most utterly wonderful of all the promises of Christ:- “If ye, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the HOLY SPIRIT TO THEM THAT ASK HIM” (Luke 11: 1).***
* The entrance of any other spirit into the human body
(through wilful sin and disobedience as in Spiritualistic mediumship) is the
introduction of strange fire into the
** Thus the invocation
is full of Christ: for the
[*** “Though the end days, as they are described in Scripture, are not yet come, they are nearer than they were. At any rate, the present time is perilous enough to spiritual and moral life to require a far more powerful stimulus to devotion and warning against defection than has been provided by the view of the future so long dominant. In the tranquil period some can remember it was easy enough to talk smoothly about ‘perilous times’ and ‘end days’ and ‘great tribulation,’ and for teachers to assure their souls and their hearers that there was not the least ground for personal concern, because the church entire was certain to be removed to heaven before those dread days could set in. But this complacent outlook does not stir the soul into flame, nor brace the nerves to faithfulness and suffering in a period of world upheaval. With nations full of foreboding, and of consequent suspicion against each other, with military service sternly compulsory in most lands, with governments more and more first regulating and then suppressing pure Christianity, some more powerful and deep-acting tonic is required.
What the Church of God now needs imperatively is men able to show fearlessly what the Word of God teaches as to the future that will guide life through difficulties and dangers, perplexities and perils; also how to gain strength to be faithful and holy, and what will be the heavenly recompense; and able to show also what will be the sorrowful penalties the Christian must face if unfaithful to Christ and the word of His patience. But this demands close scrutiny of the Word of truth free from the bias and fetters of preconceived schemes of interpretation. It calls for zeal and courage, and the making known of the results demands liberty of utterance, if saints are to profit by it…” – G. H. LANG.]
It is a tremendous
truth. In Carlisle, in
Messiah’s Companions. (Heb. 3: 14).*
[*From writings by G. H. LANG.]
Moses had his personal attendant, Joshua. David had the “king’s friend,” Hushai (1 Chron. 27: 33). Rehoboam had “the young men that were grown up with him, that stood before him” (2 Chron. 10: 8). The Lord in His kingdom will have those who “walk about with Him in white,” arrayed thus in white garments then because they overcame now in the battle with sin and did not defile their garments here (Rev. 3: 4, 5). They are “the called and chosen and faithful” (Rev. 17: 14). It is faithfulness that matters.
To the little band who, in spite of failings and failures, had gone through with their Teacher and Lord to the end, He said: “I come again, and will receive you unto Myself, that where I am ye may be also” (John 14: 3). He had said before: “If Me any one serve, Me let him follow; and where I am there shall also My servant be: if any one serve Me, him will the Father honour” (John 12: 26). Complacency makes this to read, If any one believes on Christ as Saviour, he shall be with Christ and be honoured by the Father. But the Lord said that companionship with Himself, and being honoured by the Father, results from serving and following. And the context is that following Christ involves being a corn of wheat that dies to itself that it may live in others. Therefore let the believer ask: Whose interests am I serving: Christ’s or my own, Christ’s or those of this world? Whose maxims, whose example, whose ambitions and ends do I follow: those of Christ or of others? In the nature of the case only one who does literally follow the steps of another can arrive where that other arrives. Another path will lead to another place.
The summit of the Christian’s true ambition is the immediate presence and continual company of the Son of God in glory. The honour and the bliss of this is otherwise pictured as the mutual joy of bridegroom and bride.
“He and I in that bright glory
One great joy shall share;
Mine to be for ever with Him,
His that I am there.”
Elsewhere this dignity is set forth as sitting with the King on the royal dais at a banquet (Luke 22: 30), and again, as sharing His throne (Rev. 3: 21). In all such relationships the dominant thought is that of sharing habitually the personal company of the Lord. And this is the distinctive element in the word companions, i.e. being habitually in the company of one another; and it is equally the distinctive thought of the word thus translated metochos.
To his translation
of Heb. 3: 1, where this word is found (“partakers of a heavenly calling”), Darby adds the note: “Here metochoi, who have been made, called to be,
partakers of it. They had been koinonoi of
Too many Christians are content to have a share in the “common salvation,” and show little desire or care to enjoy the company of the Lord or of their fellow-partners. How shall such indifference here lead to intimacy there? No; ch. 1: 9, using the same word, speaks of the Lord having companions; our present (verse 3: 14) declares that “companions [emphatic] of the Christ [the Messiah] we have become if at least [eanper] the beginning of the assurance unto the end steadfast we may hold.” We “have become” such companions as regards the calling and purpose of God, and we may enjoy this privilege already in heart fellowship with Christ: we shall become such in outward and visible and glorified reality IF we are steadfast unto the end of our course. It is reaching well the end of the race that matters as to gaining the prize. He who fails in staying power, and does not reach the goal, does not lose his life, but he does lose the prize. It will be much to be in the kingdom of the saved: it will be far, far more to be a companion of the King. Ponder this second IF!
Note on eanper, if. It comes here and at 6: 3 only in
the New Testament. It is not found
in LXX, but Grimm-Thayer here is wrong in stating it is
not in the Old Testament Apocrypha.
It is in 2 Macc. 3: 38, and the passage distinctly
shows its emphatic sense. Heliodorous had been sent by the king of
[*From writings by G. H. LANG.]
Nothing is clearer
than that every redeemed Israelite that left
What is the
The two last particulars show that neither justification nor eternal life is in view, for these are described plainly as “free” gifts (Rom. 3: 24; 6: 23, R.V.). “Free” (dorean, charisma) means free of conditions, what is termed in law an absolute gift, as distinct from a conditional gift [or ‘prize’]; a gift which therefore can neither be withdrawn by the donor nor forfeited by the receiver.
What, then, does
Slavery in Egypt
is Rom. 1 and 2:
redemption by blood is Rom. 3 to 5:
freedom from Egypt, by passing through the Red Sea, is Rom. 6, baptism into fellowship with Christ in His
death and risen life: the wilderness is Rom. 7: the crossing the Jordan is Rom. 8: 1-17,
experimental transference from being “in flesh”
(the wilderness) to being “in spirit”
(the land of promise), and thus becoming free from bondage and its fear, even
as Israel lost the reproach of having been a slave race by being circumcised at
Gilgal, at the entrance of the land.
This leads to Rom. 8: 15, 16, the joy of adoption and communion, so as to
become heirs of the goodly land thus
reached. This in turn involves suffering with Christ (Rom. 8: 17, 18), as
For the Christian
this hope is to be realized at [the ‘First Resurrection’ and]
the “redemption of the body” (Rom. 8: 23).
Thus the sequence of thought has reached the second coming of our
Lord. Now His own final word as to
that His advent is that He will come as “the root
and offspring of David” (Rev. 22: 16); that is to
say, that David in his rejection, hardships, and wars was a type of Christ now
rejected and hidden, but whose public appearing will secure victory over Satan,
with liberation for the earth, and [millennial] glory for those who fought and suffered with Him. Thus
did David’s return to public life free
But Rom. 8: 19-21 adds the material feature that at that revelation of our now absent Lord, with the many sons who by then will have been brought unto glory, there is to be a releasing of creation itself from its pains and groans. Previous prophecies had foretold this, as Ps. 72: 16; Isa. 11: 6-9; 30: 23-26; 55: 12, 13; etc. In other words the period we have now reached in this line of thought is the millennial reign of Christ, the Prince of peace, the foreshadowing of which was the earlier part of Solomon's reign of peace and glory. But failure marked the close of that period, and failure will mark the close of the Millennium (Rev. 20: 7-10); whereupon will follow a final judgment and final reconstruction of heaven and earth, a new and eternal order.
failure and sorrow marked
[From writings by JAMES PAYNE.]
“Because of Thy temple at
extraordinarily significant that the Government of Israel already plan to
Ezekiel commenced his prophetic ministry in “the fifth year of the captivity of King Jehoiachin” (in some places called “Jeconiah”). The expression “the thirtieth year” in chapter 1, verse 1, is a little obscure, but probably refers to the thirtieth year of Ezekiel’s life. Ezekiel was a priest and if our supposition is correct then the Lord called him to the prophetic ministry at the same time as he would normally have entered upon his priestly office. Whatever the meaning of this expression, however, the time referred to is rendered perfectly clear by the expression in verse 2 to which we have already referred.
Ezekiel’s thirteen prophecies are dated from the
year of King Jehoiachin’s captivity.
He prophesied in the fifth, sixth, seventh, ninth, tenth, eleventh,
twelfth, twenty-fifth and twenty-seventh years from that event. Only two prophecies in the book are
placed out of chronological order - one in the tenth year and the other in the
twenty-seventh. The reason for this
is obviously to bring all the prophecies relating to
What was the
purpose of this last vision given to Ezekiel? It has been said that the
Lord intended to give
Such a conclusion,
however, is obviously ill-considered. If the Lord had, at that time, brought
A very cursory
comparison between Ezekiel’s
suggested that the spiritual
To the honest and unbiased reader, the record given is the plain and simple description in great detail of a literal Temple, with a city in close proximity, yet to be built in a particular place in the Holy Land, to the north and south of which the tribes of Israel are to have equal inheritance in a manner entirely different from that which has obtained in the previous history of the nation. The Temple moreover, is to be filled with the Glory of Jehovah, who is to have His Throne there, while holiness is to be the law of the House and abundance the characteristic of the [His millennial] Kingdom.
“It shall come to pass in the last days that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of his ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. And He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more:” (Isaiah 2: 2-4).
HISTORY REPEATS ITSELF IN THE BIBLICAL TYPES:
[* From writings by ANDREW BONAR.]
The rites here, detailed were typical; and every type was designed and intended by God to bear resemblance to some spiritual truth. The likeness between type and antitype is never accidental. The very excellency of these rites consists in their being chosen by God for the end of shadowing forth “good things to come” (Heb. 10: 1). As it is not a mere accidental resemblance to the Lord’s body and blood that obtains in the bread and wine used in the Lord’s supper, but on the contrary, a likeness that made the symbols suitable to be selected for that end; so is it in the case of every Levitical type. Much of our satisfaction and edification in tracing the correspondence between type and antitype will depend on the firmness with which we hold this principle.
If it be asked why a typical mode of showing forth truth was adopted to such an extent in those
early days, it may be difficult to give a precise answer. It is plain such a method of instruction
may answer many purposes. It may
not only meet the end of simplifying the truth, it may also open the mind to
comprehend more, while it deepens present impressions of things known. The existence of a type does not always
argue that the thing typified is obscurely seen, or imperfectly known. On the contrary, there was a type in the
Garden of Eden - the tree of life, - while life, in all its meaning, was fully
comprehended by Adam. In all
probability, there will be typical objects in the millennial age; for there is
to be a river which shall flow from
… And, if we may throw out a conjecture on a subject
where Millenarians and Anti-millenarians are alike at sea - is it not possible
that some, such end as this may be answered
by the temple which Ezekiel foretells as yet to be built (chap. 40.,
&c.)? Believing nations may
frequent that temple in order to get understanding in these types and
shadows. They may go up to the
mountain of the Lord’s house, to be there taught his ways. (Isa. 2: 3.) In that temple they may learn how not
one tittle of the law has failed.
As they look on the sons of Zadok ministering in that peculiar
sanctuary, they may learn portions of truth with new impressiveness and
fulness. Indeed, the very fact that
the order of arrangement in Ezekiel entirely differs from the order observed in
either tabernacle or temple, and that the edifice, itself is reared on a plan
varying from every former sanctuary, is sufficient to suggest the idea that it is meant to cast light on former types
and shadows. Many Levitical
rites appear to us unmeaning; but they would not do so if presented in a new
relation. As it is said of the
rigid features of a marble statue, that they may be made to move and vary their
expression so as even to smile, when a skilful hand knows how to move a bright
light before it; so may it be with these apparently lifeless figures, in the
light of that bright Millennial Day.
At all events, it is probably then that this much-neglected Book of
Leviticus shall be fully appreciated.
THE SABBATIC YEAR AND YEAR OF JUBILEE.
All men shall know that the Lord has loved them,
when “I give authority over the nations:” (Rev. 2: 26, R.V.).
47, 48, 49, 50, 51, 52, 53, 54, 55.
“And if a sojourner or stranger wax rich
by thee, and thy brother that dwelleth by him wax
poor and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family: after that he is sold he way be re deemed again; one of his brethren may redeem him: either his uncle, or his
uncle’s son, may redeem him, or any that is nigh of
kin unto him of his family may redeem him; or,
if he be able, he may
redeem himself. And he shall reckon with him that bought
him from the year that he was sold to him unto the year of jubilee: and the price of his sale shall be according unto the number
of years, according to the time of an hired servant shall it be with him. If there be yet
many years behind, according unto them he shall give again the price of his
redemption out of the money that he was bought for. And if there
remain but few years unto the year of jubilee,
then he shall count with him, and according unto
his years shall he give him again the price of his redemption. And as a yearly
hired servant shall he be with him: and the
other shall not rule with rigor over him in thy sight. And if he be not
redeemed in these years, then he shall go out in
the year of jubilee, both he and his children
For unto me the children of
Here is comfort for all
The case is supposed of a rich foreigner purchasing for his
bondman one of the poor of
Here is the Lord’s determination to exalt his peculiar
people, saving them from all oppressors, even when they have, through their own
sin, fallen into decay. The times
of the Gentiles shall end; and
“Make haste, my beloved, and be thou like to a roe,
Or to a young hart, upon the mountain of spices.”
Song 8: 14.
We may here stay a little to observe the fact, that in the description of millennial days given in this chapter, the negative nature of the blessedness is chiefly insisted on: that is, that there shall be no toil, no hard labour, no regrets for lost possessions, no bondage, no oppression, no poverty, no want.
Now, somewhat of the blessedness of these times is spoken of
under the typical history of
* See 1 Kings 6., 7., and 2 Chron. 3., 4.
Let us glance at this difference. The ark, from the days of Moses till it was
* The laver, made of the mirror brass,
held pure water, which was the type of the Holy Spirit. In our very nature, which in our hands
serves only the purposes of sin and vanity, the Redeemer exhibited purity –
the very purity of the Holy Ghost, who dwelt in him without measure! He took the brass from the woman of
The temple was finished in the seventh year, and in the
seventh month, at harvest-time - the time of joy. Is there not here a shadowing forth of millennial fulness of glory? Is not the scene different in many
respects from that of the tabernacle?
1. These tall, palm-like pillars,
with their rich and various, ornaments.
Do not the names “Jachin, and Boaz” declare that Jehovah’s
strength shall establish this
place forever? (Compare Psalm 88:
1, 5.) And are they not placed in these courts
as trophies of victory? They may be
reckoned to be trophies erected to show that all war is ended, and the Prince
of Peace is triumphant. 2. That gold, shining everywhere, and these precious stones, and these
harps and psalleries, made of the algum-trees, such as were never seen before in the
* We fully agree with those who consider the cherubim everywhere to be symbols of the redeemed Church. They stand on the ark, i.e., Christ; their feet touching the blood sprinkled; while the glory of God is over them, and they see it reflected in the golden mercy-seat, as they bend under the glory. See Candlish on Genesis; and Fairbairn’s Typology. So again; there were cherubim on the veil (Exod. 26: 31; 2 Chron. 3: 14): and the veil represented Christ’s body (Heb. 10: 20), to typify, “He that sanctifieth and they who are sanctified are all of one.” And when the veil was rent, the cherubim were rent, thereby showing that when Christ died, all he stood for also died (2 Cor. 5: 14). They were “crucified with Christ.”
“Come quickly, Lord Jesus.” Prepare these eyes for seeing the King in his beauty; these ears for hearing the sound of blessed voices and golden harps; these feet for the golden streets, these hands for the palms of victory, this brow (often wet with the sweat of the curse) for the crown of righteousness; and above all, this heart for loving thee who lovedst me and gayest thyself for me! In that day, “the tongue of the stammerers shall be ready to speak plainly,” while with all saints they ever speak of the King, on whom they gaze, and into whose image they are changed. And only then shall every faculty find itself satisfied always, and yet ever bewildered in the blessed attempt to understand the “breadth and length, and depth and height, and to know the love of Christ that passeth knowledge.” Hallelujah!
[An EXPOSITION of Psalm 48 by E. BENDOR SAMUEL.]
The Glory of the Messiah.
In this lovely little Psalm we get a picture of the holy city during our Lord’s reign.
We have noted Messiah’s victory in Psa. 46,
His coronation in Psa.
In Psa. 48 we get a glimpse of the beauty of
The first verse gives the key to it. Jehovah is great and exceedingly* to be praised, “in the city of our God, His holy mountain.”
Our hearts rejoice as we think of the glory that shall be
given to our Lord. The place that witnessed
His humiliation will now witness His exaltation. In place of a shameful cross
He will have a glorious throne; instead of the cry, “Crucify Him”, will be heard the glad shout of
Hosanna to the Son of David; the brow that once wore the crown of thorns will
now be adorned with many diadems; the hands that held the rod with which they
smote Him will now hold the sceptre with which He will sway the universe. No
longer will He wear purple robes in mockery, but His royal robes will have
written on them “King of kings and Lord of lords.”
This exaltation of our Lord will first take place at
* The Hebrew word translated greatly is meod, and describes intensity. It is translated “with all thy might” in Deut. 6: 5. It is not of the same root word that is translated great in the same verse.
These and many other passages of Scripture make it clear that the literal Zion is meant, Jerusalem will then be called “the throne of Jehovah” (Jer. 3: 17), or as here, “The city of the great King” (ver. 2), “The city of Jehovah of Hosts” and “the city of our God” (ver. 8).
It is the presence
of the Lord that will make
* See also Isa. 12: 6; Zeph. 3: 15-17. These predictions are quite literal.
Effect of Messiah’s Greatness.
Having mentioned that God is in the midst of the city for a refuge, the Psalmist next gives a striking description of the effect God’s presence has on the hostile forces that come up against her.
The kings assembled themselves,
They passed by together,
They saw it so they were amazed,
They were dismayed, they hasted away,
Trembling took hold on them there,
Pangs as of a woman in travail.
As the Egyptians of old they will say, “Let us flee from the face of
A still more remarkable prophecy is found in Jeremiah 33. 16, where the name of Jehovah Tsidkenu,
“The Lord our righteousness,” is
Verse 9 gives us a picture of the strangers from afar standing in the temple and devoutly meditating on God’s loving kindness. It is not only the grandeur of the place that engages their thoughts but also God’s tender mercies to Israel and the world, that are so strikingly exhibited before them, and after all is there not a beauty in holiness that is real and enduring?
Messiah’s Influence and Dominion.
Christ’s fame will reach to the uttermost parts of the
world and wherever His name will be mentioned He will be worshipped and adored,
“As thy name O God so is thy praise unto the ends of the earth” (ver. 10).
“His dominion shall be from sea to sea and from the river unto the
ends of the earth” (Zech. 9: 10), and
everywhere men will acknowledge the justice of His [millennial] rule, “Thy right hand
is full of righteousness.”
Solomon’s wise sentence concerning the mother and child called forth the admiration of a satisfied people, but the righteous judgment of Christ will call forth the adoring wonder of the whole world: it will especially cause joy and gladness to the sons and daughters of Judah, for to them it will mean emancipation, safety and peace, and a thousand other national and spiritual blessings.
In verses 12 and 13, the friends of Zion are bidden to walk around the city, and to note well its strength and its beauty, that they may be able to record to generations following that all this was done for them by their God; for the greatness of the people and splendour of the land will show forth the magnificence of Christ, Who will be the cause of it all.
“This God is our God, for ever and ever” (ver. 14). This is first an avowal of their faith; He, Whom they have for so long despised and rejected, is now acknowledged to be their God, for ever and ever.
Secondly, it is a claim of an intimate relationship with God, OUR GOD, with all that that can mean to a person or a people.
Thirdly, it is a glorying in God, not in their own wisdom, or strength, or riches, but in understanding and knowing God, Who exercises loving kindness, judgment and righteousness in the earth (Jer. 9: 23, 24).
Fourthly, it is a holy resolution that by His grace, God shall be their God for ever and ever; and an expression of trust that He Who has done so much for them in the past, will continue to guide them to the end and will give them the victory over death.
* * * * * * *
THE GOLDEN AGE
“And he [Jesus
“And he said unto them, Why are ye troubled? And why do reasonings arise in your heart? …
“And he said unto them, These are my words which I spake unto you, while I was yet with you, how that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me. Then opened he their mind that they might understand the scriptures…:” (Luke 24: 25-27, 38, 44-45, R.V.).
Clement (96 A.D., Bishop of Rome, mentioned in Phil. 4: 3 -
every hour expect the
Polycarp (108 A. D.), Bishop of Smyrna, the pupil of John the apostle who leaned upon Jesus’ breast -
“He will rise us from the dead … we shall … reign with Him.”
Ignatius (108 A. D.) Bishop of Antioch, whom the historian Eusebius says was the Apostle Peter’s successor - “Consider the times and expect Him.”
Papias (116 A. D.), Bishop of Hierapolis, whom Irenaeus said saw and heard John -
“There will be one thousand years … when the reign of Christ personally will be established on earth.”
Justin Martyr (150 A. D.) -
“I and all others who are orthodox Christians, on all points,
know there will be … a
thousand years in
Irenaeus (175 A. D.), Bishop of Lyons, companion of Polycarp, John’s pupil,
commenting of Jesus’ promise to drink again of the fruit of the vine in His Father’s Kingdom argues -
“That this … can only be fulfilled upon our Lord’s personal return on earth.”
Tertullian (200 A. D.), -
“We do indeed confess that a Kingdom is promised on earth.”
Nepos (262 A. D.), Bishop of Egypt, proclaimed the second coming and millennial kingdom. His writings reveal that Dionysius, opposing the second coming, declared that John never wrote Revelation
and that the book could not be understood. Opponents of second coming truth
have continued this argument until today and still so argue.
Lactantius (300 A. D.) –
“The righteous dead … and reign with them on earth … for a thousand years.”
In 325 A. D., bishops from all parts of the earth, gathered at Nicea, declared -
“We expect a new heaven and earth … at the appearing of the great God and our Lord Jesus Christ,
and then, as Daniel says, the saints of the Most High shall take the Kingdom.”
Historical writers bear witness of the early church’s belief in Jesus’ return to and reign upon the earth.
Eusebius admits that the most of the ecclesiastics of his day
believed in Christ’s coming before the millennium.
Giesseler, “Church History,” vol. 1, p. 166 -
“Millenarianism became the general belief of the time.”
Dr. Bonar in “Prophetic Land-Marks” writes -
“Millenarianism prevailed universally during the first three centuries.”
Luther, commenting on John 10: 19 -
“Let us not think that the coming of Christ is far off.”
Calvin, in the third book of his “Institutes,” chapter 25 -
“Scripture uniformally enjoins us to look with expectation for the advent of Christ.”
John Knox of
“O come, O come, Emmanuel,
And ransom captive
That mourns in lonely exile here,
Until the Son of God appear,
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
“O come, Thou Rod of Jesse, free
Thine own from Satan’s tyranny;
From depths of hell [Gk. ‘Hades’] Thy people save,*
And give them victory o’er the grave.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
“O come, Thou Day-spring, come and cheer
Our spirits by Thine Advent here;
Disperse the gloomy clouds of night,
And death’s dark shadows put to flight.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
“O come, Thou Key of David, come,
And open wide our heavenly home;
Make safe the way that leads on high,
And close the path to misery.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
“O come, O come, Thou Lord of Might,
Who to Thy tribes on Sinai’s height,
In ancient times didst give the law
In cloud and majesty and awe.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.”
[* See NOTE 10 on “Hades.”]
* * *
THE REIGN OF CHRIST
ON [THIS] EARTH
By D. M. PANTON, B.A.
The sudden defection of so able and godly a teacher as Mr. Phillip Mauro from Millenarian truth - an abandonment, after decades of conviction, of belief in our Lord’s thousand summers on earth, and on the grave ground that it is anti-Scriptural*- is a sharp challenge to all who hold it. For if a coming [millennial] Kingdom of God breaking in miraculously upon the present order is a myth, and a downward plunge of the world to Armageddon an illusion - as far the larger section of the Church, though not Mr. Mauro, contend; and the denial of an earthly Reign and the refusal of a physical Advent are two views which naturally and usually coalesce - the paralysis of all political and social action which such an error must engender, when every nerve should be strained so to Christianize the world as to make the Church triumphant, can be nothing short of an immeasurable disaster, and an error profoundly displeasing to God. It is a challenge extraordinarly practical and of the first magnitude.
For so we understand Mr. Mauro. “As
regards the period given as ‘a thousand
years,’” he says, “we should seek the spiritual and symbolical meaning of the
term” (Patmos Visions, P. 502). In the “new
dispensationalism which contradicts the Word of God,” he places,
as a leading tenet, “that all mankind will enjoy
uninterrupted peace, plenty, and every earthly gratification for a thousand
years” (The Gospel of the Kingdom, P. 215). Earth is destroyed in the moment of the
Advent (Ib. P. 207). The
Great Tribulation is past,
to Daniel it was given supremely to see and foretell the crumpling up of all
earthly empire in the inauguration of the
Now the origin and nature of this Kingdom, as revealed by Daniel, could not be more sharply defined. Our Lord said :- “My kingdom is not from hence” (John 18: 36): so here, a Kingdom in the form of a descending Stone, hewn by no earthly hands, is launched like a torpedo from an aeroplane. It is “the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance” (2 Thess. 1: 7).* It is exclusively a kingdom from on high: its abrupt collision with world-powers is no gradual permeation, but sharp military overthrow: the vacuum it creates, it fills - therefore the Kingdom is as literal and earthly as the kingdoms which it supplants: it is earth’s final royalty imperishable, unchanging, divine. It reigns in the sense they reigned. Mineral replaces mineral. Imagery is a falsehood, and language is meaningless, if the Smashing Stone is not a catastropic Advent, followed by a literal Empire. “Behold there came with the clouds of heaven one like unto the son of man; and there was given him dominion, and glory, and a kingdom, THAT ALL THE PEOPLES, NATIONS, AND LANGUAGES SHOULD SERVE HIM” (Dan. 7: 13).
* Protestant controversialists on the Temporal Power constantly misquote our Lord. Jesus said:- “My kingdom is not from (ek) this world”: He never said:- “My kingdom is not of this world.” The Stone descends from heaven, but it is earth which it fills.
So our Lord shows us the actual descent of the Stone:-
Son of Man shall come in his glory” - that is, as He has already once been on earth, on the Mount of
Transfiguration - “and all the angels with him,
then shall he sit on the throne of his glory:
and before him shall be gathered all the nations”
(Matt. 25: 31). It is manifest from the thronging Angels
that it is the descent of the Lord at the Second Advent, which the Saviour had
just indicated:- “then shall appear the sign of the Son of Man in heaven, and they shall see the Son of Man coming
on the clouds of heaven with power and with great glory” (Matt. 24: 30). It is a judgment of ‘nations’ - therefore not of the dead, among whom there are no
nations; as the final judgment is of the dead alone (Rev. 20: 2), so this judgment is of the living alone;
resurrection is never once named; and it is pre-millennial, for the Judge says,
- “Come ye
blessed of my Father, inherit the kingdom”
(Matt. 25: 34). Finally conclusive are our
Saviour’s word to the Apostles: - “I appoint unto you a kingdom; and ye shall sit on
thrones JUDGING THE TWELVE TRIBES OF
So now we arrive at the Kingdom itself as revealed in a passage the peculiar value of which lies in its unique revelation of the Kingdom’s duration. “And I saw thrones, and they sat upon them, and they lived”- that is, [returned from ‘Hades’ - the place of the dead ‘in the heart of the earth’ (Acts 2: 31, 34; Matt. 12: 40, R.V.)] came to life, they ceased to be the dead - “and REIGNED with Christ” - whose literal return to earth has been recorded in the preceding chapter - “A THOUSAND YEARS: this is the first resurrection” (Rev. 20: 4). It has been universally presumed, with almost unbroken unanimity, that the dead who stand, at the close of the Thousand Years, before the Great White Throne (Rev. 20: 11) are a resurrection: the conclusion therefore is inexorable that the first resurrection, preceding it, and ushering in the Thousand Years, is no less literal. “The thousand years are mentioned not less than six times: this intentional, emphatic repetition shows that real importance is attached to the number” (Hengstenberg). The Kingdom, as Dr. Lange says, is “an aeon, and specifically the transition-aeon between this present world and the world to come.” It is peculiarly and exclusively the Kingdom of the Messiah, and so it is four times named in the Apocalypse as the Kingdom of “the Christ”. For “he that overcometh,” Jesus promises, “I will give to him to sit down with me in My throne, as I also overcame, and sat down with my Father in his throne” (Rev. 3: 21): two distinct thrones; the Lord being now seated on His Father’s, but then on His own: while the Throne of Eternity, beyond, is the joint “throne of God and the Lamb”.* And most startlingly is the nature of the Kingdom depicted, not as a permeating leaven, or a mystical rule, but as a smashing enforcement of righteousness; for “he that overcometh, to him will I give authority over the nations; and he shall rule them with a rod of iron, as the vessels of the potter are BROKEN TO SHIVERS” (Rev. 2: 26).
* Since no man can share the present Throne of God, and equally no man can share the eternal Throne of God and the Lamb, the Throne to which Christ invites fellow-occupants, and which He makes dependent on overcoming grace, can only be the Millennial.
the grave truth is that golden
predictions of earth’s future, apart from the physical Advent [of our Lord Jesus Christ], are not merely a denial of God’s forecasts, but, actually constituting
false prophecy, reveal an attitude of acute danger. For if
the world is to be conquered for Christ by the Church, the spending of all our
energies on the Gospel alone when God meant those energies to reform the world
is a wrenching of Niagara from its bed in a gigantic miscarriage; but, on the
other hand, if earth’s iniquity is heading it for Armageddon, and only
the catastrophic miracle of the Advent can save the world, the situation is
exactly reversed. It must be one or
the other. For what would a
cheerful optimism in man’s future have betrayed while the
It is of the utmost gravity that far the
major portion of the truly regenerate are thus denying the [millennial] Kingdom as revealed by the Scriptures. The [regenerate] believer who shares in a measure of the world’s
unbeliel must share in an exactly commensurate measure of the world’s
judgment. All of
THE PRIZE OF OUR CALLING
So the closer that the great event approaches, the more urgent and crucial becomes the problem of the co-kings of the Christ. Dr. E. R. Craven gives the conflicting solutions of the problem that are offered:- “Some hold that they are all the saints; others that they are only the martyrs; others still, that they are the specially faithful, including the martyrs.” With such scholars as Lange and Stier; such students of prophecy as Govett and Pember; such saintly souls as Fletcher of Madeley, and Robert Chapman; such God-used missionaries as Hudson Taylor, and evangelists as Paul Rader:- we share the profound conviction that in the third solution all Scriptures fit as cogs into a wheel. It is extremely suggestive that the main objections to a literal Thousand Years Dr. Barnes finds in the assumption that all the saints reign with Christ. He says:- “(1) Every other description of the resurrection and glory of the saints as such catholic in its character, while this is limited: (2) none but the wicked would remain to be judged in the last judgment, which is inconsistent with the implication of the opening of the Book of Life: (3) to tell us that saints risen from the dead, and reigning in glorified bodies with Christ, are holy, seems to me very superfluous.” These difficulties die at once under the third solution. The overwhelming predominance of the martyrs - they compose three out of the four classes named - makes it virtually impossible to suppose that the Kingdom is shared by all believers, irrespective of suffering or fidelity, and obviously implies that it is the epoch of recompense for fiery trial; while the beatitude - “blessed and holy is he that hath part in the first resurrection” - carefully indualizes the reward, and isolates the victor in a peculiar sanctity, and devotes him to an appropriate joy.
* * *
The Glorious Appearing
And Millennial Reign*
By SYDNEY W. WHITE
[* This message was given at a Sovereign Grace Advent Testimony Conference on March 27th, 1930.]
History has revealed the absolute inefficiency and insufficiency of human rule. Popes and priests, princes and politicians each have illustrated this fact. Are we not seeing on every hand that neither dictators nor democracies have the ability to rule aright? They strive for power, but when power is placed within their hands they become drunken with it and only disaster follows. They pay lip service to universal peace, yet continue to forge their weapons of war.
We were very much interested in reading, some little while ago, words that were uttered by the late French President, in which he stated that he had lived to see the desire of his life, he had lived to see that which he had preached, brought to fruition. He had lived to see democracy in the saddle. Yet he said ‘I am a disappointed man.’ Why? Because he could see that democracy does not know how to rule. But blessed be God, we know
There is One Coming Whose Right it is to Reign.
“He is King of kings and Lord of lords.” And at the Name of Jesus every knee shall bow and every tongue confess that Jesus is Lord to the glory of God the Father (see Philippians 2: 10-11). We bless God for the truth contained in the hymn we often sing and yet do not realise the true inwardness of the writer’s words -
‘Jesus shall reign where’er the sun
doth his successive journeys run.’
The failure of man to rule is evident, and is preparing the way for the coming of the King, preceded as that will be, by the reign of Antichrist, the Devil’s king, “whose coming is after the working of Satan with all power and signs and lying wonders” (2 Thessalonians 2: 9).
The coming of the Lord will be before the millennium. Read again those words contained in Revelation 20: 1-6, “And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they that sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands: and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.”
Take this in conjunction with 1 Corinthians 15: 22-28, “For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterward they that are Christ’s at His coming. Then cometh the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule and all authority and power. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death. For He hath put all things under His feet. But when He saith all things are put under Him, it is manifest that He is excepted, which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all.’
This read in connection with Acts 3: 19-21 gives us to see very clearly that the coming of our Lord is prior to the millennium. “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you; Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.”
The great purpose of God in the dispensation of the fullness of times is that He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him and the restitution of all things. The words of Peter just quoted direct us to the consideration of the Old Testament Scriptures, because he tells us that “the times of restitution of all things” God hath spoken about “by the mouth of His holy prophets since the world began.”
Now in searching these prophecies two things have astonished us - (1) the multitude of references to the blessings in store for this sin-stricken earth, and (2) the loose way in which many preachers handle these prophecies: appropriating all the blessings to the Church and relegating all the curses to Israel, overlooking the fact that primarily and prophetically, they belong to God’s ancient people. We readily admit that there is a spiritual application, but as preachers, we should be very careful to first point out the primary and prophetical meaning.
Look at Psalm 46 - often called Luther’s Psalm because it was a means of great comfort and blessing to the great reformer. And it has been to myriads of God’s tried children. But we feel as we read the Psalm in the light of other prophecies that here is presented to us a wonderful picture of the times of restitution. “The LORD of hosts is with us; the God of Jacob is our refuge. Selah. Come, behold the works of the LORD, what desolations He hath made in the earth. He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire.’
His Coming is with Power and Great Glory
His first advent was in shame, suffering and humility. His second advent will be sudden, startling, signalled, seen! He shall come and be invested with power. Psalm 2 speaks to us very clearly of this glorious event. “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against His anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh; the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure. Yet have I set My King upon My holy hill of Zion. I will declare the decree; the LORD hath said unto Me, Thou art My Son, this day have I begotten Thee. Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”
We find that the Apostle Paul describes the coming of Christ as of the coming of a great and mighty potentate - “Which in His times He shall shew, Who is the blessed and only Potentate, the King of kings, and Lord of lords” (1 Timothy 6: 15).
He Shall Reign in Person
There are many who assent to the doctrine of the second advent, but who dissent when it is asserted that He is to reign on the earth. They in effect say, “Will God in very deed reign on the earth?” Do you remember the question that Pilate put to our blessed Lord at His trial? – “Art Thou a king then? Jesus answered, 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 to the truth” (John 18: 37).
We believe that in the new [restored, sin-cursed] creation* He reigns and dwells among men; we know that “in the days of His flesh” He moved amongst men; then why not during the period of the millennium? We know that He reigns now as Prophet, Priest, and King over His Church and people. We know that “all power is given unto Him in heaven and in earth.” He rules despite the awful powers of darkness that are abroad. Unseen, silent, He rules and over-rules in the affairs of men, but the day is drawing near when He is to reign on the earth.
[* See Gen. 3: 17, 18; Rom. 8: 19-22; 2 Pet. 3: 8.]
Does not the prayer of the dying thief have some reference to that time? “Lord, remember me when Thou comest into Thy kingdom” (Luke 23: 42). In all probability he had heard the Lord Jesus Christ preach about that time [after His resurrection out from amongst the dead] when He should come to reign. We feel that the Lord gave him more than he prayed for, “And Jesus said unto him, Verily I say unto thee, To day shalt thou be with Me in paradise’ (Luke 23: 43).*
[* Note. The ‘paradise’ mentioned here, is not the ‘paradise of God’ after the time of Resurrection.
He most certainly did receive ‘more than he prayed for’; immediately after the time of death in the ‘bosom of Abraham,’ (Luke 16: 23, 31)! That is where Jesus said he would be on that ‘day’ Acts 2: 27: and that is where he presently is after judgment (Heb. 9: 27), awaiting the time of his resurrection. (Rev. 6: 9-11. cf. Heb. 11: 40; Acts 2: 34).]
Yes, He will reign in Person! “Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this” (Isaiah 9: 7). Thus wrote Isaiah, the evangelical prophet, concerning the first and second advents.
It will be a Reign of Peace
We cannot but rejoice in the desire that is manifest among the nations of men for international peace, but we feel that that great object is not going to be accomplished by Leagues of Nations, Peace Pacts, nor by Naval Conferences. What is gained by scrapping obsolete war weapons, when the more terrible arms of defence and offence are left untouched? Peace will not be procured or perpetuated by compacts or contracts entered into by statesmen, for, after all, when testing time comes, when the passions of men are stirred, or the lust for power predominates, they prove to be but scraps of paper. Indeed, we sometimes think that these very things just lull men into a false sense of security; a resting in a false peace.
The peace that our Lord and Saviour Jesus Christ will bring when He comes will be a lasting peace, “He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into ploughshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2: 4). “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them” (Isaiah 11: 6). The millennial reign will be a reign of universal peace.
It will be a Reign of Prosperity
The nations of men today are face to face with great financial
problems. Economically, not only
“Behold, I create
It may be said, ‘That refers only to
It will be a Reign of Power
One writer has very beautifully said “God in the purposes of His love and grace, with steady steps has been marching through the ages, working His counsel, doing His will, which shall be brought to a glorious fruition in the restitution of all things.” The sufferings of Christ and the glory that should follow both have their scene upon the earth. He was despised and rejected of men but He comes back with power. That power is manifest now in the regeneration of the soul; then in the regeneration of the body by resurrection, and the regeneration of the earth by regenesis. These three - the regeneration of the soul, the regeneration of the body [being then reunited to the soul*], and the regenesis of the earth - cover the whole purpose of God in grace, government and glory.
[* NOTE. This Biblical doctrine of the Intermediate place and state of the soul in ‘Hades,’ immediately after the time of Death, which Christ and His apostles taught; has now, over a period of time, been carelessly cast aside and replaced by the vast majority of Christians with a false, religious, traditional belief! We cannot ascend into Heaven without a glorified, immortal body: and that cannot come to pass until the return of our Lord and Saviour Jesus Christ to resurrect the holy dead and establish His millennial Kingdom: (1 Thess. 4: 16; Rev. 20: 4; Rom. 8: 23, R.V.). See also Matt. 12: 40; 16: 18; Luke 16: 22-31; 23: 42, 43; Rev. 5: 9-11. cf. Heb. 11: 13, 35, 40.]
In the reign of Christ upon earth that power will be abundantly manifest. Satan will be bound. There will be a universal outpouring of the [Holy] Spirit. There will be the great Hallelujah Chorus resounding from pole to pole. “Alleluiah, for the Lord God Omnipotent reigneth” (Revelation 19: 6).
It will be a Reign of Partnership
What will be the place and position of the Church [of the firstborn (see Heb. 12: 14-17)] during the millennium? She will not be excluded from sharing in the blessings thereof. Neither will they be hers exclusively, as some have thought. Let us rejoice in the fact that we shall live and reign with Him. Just as the angels have been ministering spirits to those who shall be heirs of salvation and have come to and fro doing His will, so we can conceive that the Church will have her part - the glorified saints will travel to and fro upon the King’s business. What wonderful feelings will fill the souls of the martyrs of Jesus as they re-visit the place of their martyrdoms.
When Jesus comes, He shall walk in the streets of