{"id":87,"date":"2017-10-21T11:21:38","date_gmt":"2017-10-21T09:21:38","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=87"},"modified":"2017-10-21T11:21:38","modified_gmt":"2017-10-21T09:21:38","slug":"the-messianic-kingdom","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/10\/21\/the-messianic-kingdom\/","title":{"rendered":"The Messianic Kingdom"},"content":{"rendered":"
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And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword ag<\/em><\/span>ainst nation, neither shall they learn war any more.<\/em><\/p>\n

Isaiah 2:4<\/em><\/a><\/p>\n

This study is divided into four main sections: the basis for the belief in the Messianic Kingdom, the general characteristics of the Mes<\/span>sianic Kingdom, the government of the Messianic Kingdom, and the Gentiles in the Messianic Kingdom.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Basis for the Belief in the Messianic Kingdom<\/p>\n

Premillennialists have often been criticized for basing their belief in a Millennium entirely on one passage of Scripture, Revelation 20<\/a>. Because t<\/span>he one thousand years<\/em> is found in a book well noted for its high usage of symbols, they say it is foolish to take this literally. But that is hardly a valid criticism.<\/p>\n

To begin with, while it is true <\/span>that the Book of Revelation does use many symbols, the meaning of all those symbols is explained either by Revelation itself or elsewhere in the Scriptures. Furthermore, the term years<\/em> is never used i<\/span>n a symbolic way in this book. If it is symbolic, the symbolism is nowhere explained. The mention of 1,260 days, 42 months, and 3\u00bd years are all literal, not symbolic. Hence, there is no need to take the <\/span>one thousand years<\/em> as anything but literal years. The desire to spiritualize the text always places the burden of proof on the interpreter. Without objective proof, the result will be a subjective<\/span> interpretation.<\/p>\n

It is true, of course, that the figure of one thousand years<\/em> is mentioned only in Revelation 20<\/a>. But it is recorded six different times in this one text, and if repetition tries to do<\/span> anything, it is certainly endeavors to make a point.<\/p>\n

While it is true that the Millennium or the figure of one thousand years, is found only in Revelation 20<\/a>, the belief in the Messianic Kingdom does<\/span> not rest on this passage alone. In fact, it hardly rests on it at all. The basis for the belief in the Messianic Kingdom is twofold: first, the numerous unfilled promises of the Jewish covenants; secondly, the u<\/span>nfulfilled prophecies of the Jewish prophets.<\/p>\n<\/div>\n<\/div>\n

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A. The Unfulfilled Promises of the Jewish Covenants<\/p>\n<\/div>\n<\/div>\n

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The basis for the belief in a coming Kingdom rests on the four unconditional, unfulfilled covenants that God made with Israel. These covenants are u<\/span>nconditional and so rely solely on God for their fulfillment, not on Israel. Since God is One who keeps His promises, they must be fulfilled in the future, only within the framework of a Messianic or Millennial Kingdom.<\/span><\/p>\n

First, the Abrahamic Covenant promised an eternal Seed developing into a nation that will possess the Promised Land with some definite borders. While the nation of the Jews continu<\/span>es to exist, never in their history have they possessed all of the Promised Land. Furthermore, the possession of the Land was not merely a promise given to Abraham\u2019s seed, but to Abraham personally when God stated: <\/span>to you will I give it and to your seed for ever<\/em> (Gen. 13:15b<\/a>). So for God to fulfill His promise to Abraham, as well as to Isaac and to Jacob, there must be a future Kingdom.<\/p>\n

Secondly, <\/span>the Land Covenant, commonly known as the Palestinian Covenant, spoke of a worldwide regathering of the Jews and repossession of the Land following their Dispersion. While the Dispersion has already occurred and<\/span> is still in effect today, the regathering and repossession of the Land still awaits fulfillment in the future. This, too, requires a future Kingdom.<\/p>\n

Thirdly, the Davidic Covenant promised f<\/span>our eternal things: an eternal House or Dynasty, an eternal Throne, an eternal Kingdom, and one eternal Person. The Dynasty became eternal because it culminated in a Person who is Himself eternal: Yeshua (Jesus) the Messiah. For that reason<\/span>, the Throne and Kingdom will be eternal as well. But Yeshua has never yet sat on the Throne of David ruling over a Kingdom of Israel. Therefore, the reestablishment of the Davidic Throne and the Messiah\u2019s rule over the Kingdom still await a future fulfillment in a future Kingdom.<\/span><\/p>\n

Fourthly, the New Covenant spoke of the national regeneration and salvation of<\/span> Israel, encompassing each individual Jewish member of that nation. This, too, awaits its final fulfillment and requires a future Kingdom.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Unfulfilled Prophecies of the Jewish Prophets<\/p>\n

There are numerous prophecies of the Old Testament that speak of the coming of the Messiah who will reign on David\u2019s Throne, and rule over a peacef<\/span>ul Kingdom. There is a great amount of material in the Old Testament pertaining to the Messianic Kingdom, and the belief in a Messianic Kingdom rests on the basis of a literal interpretation of this m<\/span>assive material.<\/p>\n

The only real contribution that the Book of Revelation makes to the knowledge of the Kingdom is to disclose just how long it will last; namely one thousand years, for which the term \u201c<\/span>Millennium\u201d is used. This is the one key truth concerning the Kingdom that was not revealed in the Old Testament.<\/p>\n

It is in light of this that it is possible to understand why so much of the book focus<\/span>es on the Great Tribulation and so little on the Millennium. While much of the material in Revelation 4\u201319<\/a> is found scattered in the pages of the Old Testament, it is impossible to place these events <\/span>in chronological sequence using only the Old Testament. The Book of Revelation, however, provides the framework by which this can be done. A great portion of the Book of Revelation is used to accomplish this goal.<\/span><\/p>\n

On the other hand, all of the various features and facets of the Messianic Kingdom have already been revealed in the Old Testament. They portray the general characteristics of life in th<\/span>e Kingdom, which does not raise the problem of an order of sequence. Hence, there was no reason to spend a great deal of time on the Messianic Kingdom in the Book of Revelation.<\/p>\n

However, there were tw<\/span>o things about the Messianic Kingdom that were not revealed in the Old Testament. The first was the length of the Messianic Kingdom. While the Old Testament prophets foresaw a long period of time of a peaceful messianic re<\/span>ign, they did not reveal exactly how long this would last. To answer this question, the Book of Revelation states that it will be exactly one thousand years. A second thing that was unknown from the Old Testament prophets was the circumstances by which the Kingdom would come to an end and how this would lead into the Eternal Order. This is also revealed by the Book of Revelation. These two items are all that <\/span><\/span>Revelation 20<\/a> added to the knowledge of the Messianic Kingdom. Thus, the belief in a Messianic Kingdom does not rest on this passage, but is based on the numerous pro<\/span>phecies of the Old Testament prophets.<\/p>\n<\/div>\n<\/div>\n

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C. Summary<\/p>\n

The basis for the belief in a Messianic Kingdom is twofold: first, the unfulfilled promises of the Jewish covenants that can only be fulfilled by a Messianic Kingdom; and secondly, the unfulfilled prophecies of the Jewish prophets.<\/p>\n<\/div>\n<\/div>\n

II. General Characteristics of the Messianic Kingdom<\/p>\n

A great many of the Old Testament prophets directed their attention to the details of the Messianic Kingdom, providing an overall, comprehensive pi<\/span>cture of life during that time. This section will be concerned with those passages that deal with the general characteristics of the Messianic Kingdom that will be true for both Jews and Gentiles alike.<\/p>\n

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A. Psalm 15:1\u20135<\/a><\/p>\n

Jehovah, who shall sojourn in your tabernacle? Who shall dwell in your holy hill? He that walks uprightly, and works righteousness, And speaks truth in his heart; He that slanders not <\/span>with his tongue, Nor does evil to his friend, Nor takes up a reproach against his neighbor; In whose eyes a reprobate is despised, But who honors them that fear Jehovah; He that swears to his own hurt, and changes not; He that puts not out his money to interest, Nor takes reward against the innocent. He that does these things shall never be moved.<\/span><\/p>\n

This passage describes the righteousness that will<\/span> characterize a citizen in the Kingdom. Although not every individual in the Kingdom will necessarily be characterized with this kind of righteousness, most will be.<\/p>\n<\/div>\n<\/div>\n

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B. Psalm 24:1\u20136<\/a><\/p>\n

The earth is Jehovah\u2019s, and the fulness thereof; The world, and they that dwell therein. For he has founded it upon the seas, And established it upon the floods. Who shall ascend into the hill of Jehovah? And who shall stand in his holy place? He that has clean hands, and a pure heart; Who has not lifted up his soul unto falsehood, And has not sworn deceitfully. He shall receive a blessing from Jehovah, And righteousness from the God of his salvation. This is the generation of them that seek after him, That seek your face, even Jacob.<\/p>\n

This passage describes the establishment of the Kingdom and the righteousness that will characterize a man who will be rightly related to God at that time.<\/p>\n<\/div>\n<\/div>\n

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C. Isaiah 2:2\u20134<\/a><\/p>\n

And it shall come to pass in the latter days, that the mountain of Jehovah\u2019s house shall be established on the top of the mountains, and shall be exalted above the hills; and all natio<\/span>ns shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, 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 will judge between the nations, and will decide concerning many peoples; and they shal<\/span>l beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.<\/span><\/p>\n

Isaiah describes one of the major characteristics of the<\/span> Messianic Kingdom, that of universal peace. While differences between nations will arise, such differences will no longer be settled by military conflicts, but only by the Word of the Lord from Jerusalem. Even the art of warfare will be forgotten.<\/span><\/p>\n<\/div>\n<\/div>\n

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D. Isaiah 11:6\u20139<\/a><\/p>\n

And the wolf 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. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the adder\u2019s den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.<\/p>\n

The universal peace described in the earlier passage will extend even to the animal kingdom. In verses 6\u20137<\/a>, all animals will return to the Edenic state and become vegetarians. In verse 8<\/a>, the oldest of enemies, man and snake, will be able to live in compatibility in that day, for the knowledge of God will permeate throughout the entire world affecting man and animal alike in verse 9<\/a>.<\/p>\n<\/div>\n<\/div>\n

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E. Isaiah 65:17\u201325<\/a><\/p>\n

For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people; and there shall be heard in her no more the voice of weeping and the voice of crying. There shall be no more thence an infant of days, nor an old man that has not filled his days; for the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree shall be the days of my people, and my chosen shall long enjoy the work of their hands. They shall not labor in vain, nor bring forth for calamity; for they are the seed of the blessed of Jehovah, and their offspring with them. And it shall come to pass that, before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb shall feed together, and the lion shall eat straw like the ox; and dust shall be the serpent\u2019s food. They shall not hurt nor destroy in all my holy mountain, says Jehovah.<\/p>\n

Verse 17<\/a> begins with the announcement of the creation of new heavens and a new earth<\/em>. These new heavens and new earth are not to be confused with those of Revelation 21\u201322<\/a>. The latter describe the new heavens and new earth of the Eternal Order, while the Isaiah passage describes those of the Messianic Kingdom, which will be a renovation of the present heavens and earth. The new heavens and the new earth of the Book of Revelation are not a renovation, but a brand new order. Hence, for the Millennium, there will be a total renovation of the heavens and the earth. The fact that the term create is used shows that this renovation will be a miraculous one, made possible by God alone. The result of this renovation will be a continuation of many things of the old order and a number of new things. A good example of the old and the new can be seen in what the Scriptures say about the Land of Israel. Israel will also undergo the renovation process. Some things of the old order, such as the Mediterranean Sea and the Dead Sea, will remain. But a number of things, such as the exceedingly high mountain in the center of the country, will be brand new. Following this announcement of new heavens and a new earth in the Millennium, there is a description of the millennial Jerusalem in verses 18\u201319<\/a>.<\/p>\n

Verse 20<\/a> is especially significant, for it discusses life and death in the Kingdom. This verse teaches several things. First, there will no longer be any infant mortality in the Millennium; everyone who is born in the Kingdom will reach a certain age. Secondly, the specific age at which one may die is one hundred years. With infant mortality removed, everyone born in the Millennium will live at least until his one hundredth year. Because of the prolongation of life in the Millennium, those who die at the age of one hundred will be considered to have died \u201cyoung.\u201d Thirdly, this verse limits the people dying at the age of one hundred to those who are sinners; namely, unbelievers, as only they would be considered accursed. So death in the Kingdom, then, will be for unbelievers only.<\/p>\n

Comparing this passage with what is stated about salvation in other passages, the entire concept of life and death in the Kingdom can be summarized as follows. When the Kingdom begins, all natural men, both Jews and Gentiles, will be believers. The Jews in their entirety will be saved just prior to the Second Coming of the Messiah. That all unbelieving \u201cgoat\u201d Gentiles of the Great White Throne Judgment will be killed during the Seventy-Five Day Interval between the Tribulation and the Millennium, and only believing \u201csheep\u201d Gentiles will be able to enter the Kingdom is found in Matthew 25:31\u201346<\/a>. However, in the process of time, children will be born to both Jews and Gentiles in the Kingdom. These newly born, natural people will continue to inherit the sin nature from their natural parents and will also be in need of regeneration. Although Satan is confined in the Abyss, thus reducing temptation, the sin nature is quite capable of rebelling against God apart from satanic activity. In time, there will be unsaved people living in the Kingdom that are in need of regeneration. As in the past, the means of salvation is by grace through faith and the content of faith will be the death of the Messiah for sin and His subsequent Resurrection. Those born in the Kingdom will have until their one hundredth year to believe. If they do not believe, they will not be able to live past their first century of life. However, if they do believe, they will live throughout the Millennium and never die. Thus, death in the Millennium will be for unbelievers only. This is why the Bible never speaks of a resurrection of millennial saints. This is why the resurrection of Tribulation saints is said to complete the first resurrection (Rev. 20:4\u20136<\/a>). It is also clear from the New Covenant of Jeremiah 31:31\u201334<\/a> that there will be no Jewish unbelievers in the Kingdom; all Jews born during the Kingdom will accept the Messiah by their hundredth year. Unbelief will be among Gentiles only and, therefore, death will exist only among the Gentiles.<\/p>\n

Verses 21\u201324<\/a> continue to describe life in the Kingdom as a time of personal peace and prosperity. It will be a time of building and planting. According to verses 21\u201322a<\/a>, the one who builds and plants is guaranteed the enjoyment of the labors of his hands, for many of the effects of the curse will be removed. In verses 22b\u201324<\/a>, life will be characterized by longevity, absence of calamity and turmoil, and instantaneous response from God. According to verse 25<\/a>, just as in Isaiah 11:6\u20139<\/a>, the animal kingdom will be at peace with each other and with man.<\/p>\n<\/div>\n<\/div>\n

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F. Micah 4:1\u20135<\/a><\/p>\n

But in the latter days it shall come to pass, that the mountain of Jehovah\u2019s house shall be established on the top of the mountains, and it shall be exalted above the hills; and peoples<\/span> shall flow unto it. And many nations shall go and say, Come ye, and let us go up to the mountain of Jehovah, 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 Jehovah from Jerusalem; and he will judge between many peoples, and will decide concerning strong nations afar off: <\/span>and they shall beat their swords into plowshares, and their spears into pruning-hooks; 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 mouth of Jehovah of hosts has spoken it. For all the peoples walk every one in the name of his god; and we will walk in the name of Jehovah our God for ever and ever.<\/span><\/span><\/span><\/p>\n

Verses 1\u20133<\/a> of this passage are the same as those found in Isaiah 2:2\u20134<\/a>, which speaks of the Mountain of Jehovah\u2019s House becoming the center of attention of the world\u2019<\/span>s Gentile population, the Kingdom being characterized as a time of messianic teaching, and the absence of war as universal peace permeates the entire Kingdom. In verse 4<\/a>, Micah adds that the Kingdom w<\/span>ill be a time of personal peace and prosperity, with Israel\u2019s total allegiance being to God in verse 5<\/a>.<\/p>\n<\/div>\n<\/div>\n

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G. Summary<\/p>\n

To summarize the general characteristics of the Messianic Kingdom, it will be a time when Satan will be bound, causing a reduction of both sin and death, though neither of these will be eliminated at that time. It will be a time of universal and personal prosperity and peace between man and man, between animal and animal, and between man and animal, with many, but not all, of the effects of the curse removed. It will be a time characterized by truth, holiness, and righteousness, with justice continually being dispersed from Jerusalem. It will be a time of labor in building and planting, with guaranteed results and the promised enjoyment of these labors.<\/p>\n<\/div>\n<\/div>\n

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III. The Government of the Messianic Kingdom<\/p>\n

The Messianic Kingdom will be administered through an absolute monarchy with a definite chain of command and lines of authority. The absolute monarch will <\/span>be the Person of Yeshua the Messiah. Delegated authority will be split between two branches of government: a Jewish branch and a Gentile branch, each in turn having a chain of command. This section will be concerned with various Scriptures that speak of this system of government in the Kingdom.<\/span><\/p>\n<\/div>\n<\/div>\n

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A. The King: The Lord Jesus the Messiah<\/p>\n

The clear teaching of the Old and New Testaments is that the Messiah is to sit upon the Throne of David and rule over Israel in a Kingdom whose dominion extends over all the Gentiles. The Davidic Covenant, upon which the physical reign of the Messiah is based, was discussed earlier in this study. Only those passages that develop the Davidic Covenant and that speak of the Messiah as King over a literal Kingdom will be dealt with in this section.<\/p>\n<\/div>\n<\/div>\n

1. The Establishment of the Throne<\/p>\n

That it is in God\u2019s program to establish His Son as the King in Jerusalem is the clear teaching of Psalm 2:6\u20138<\/a>: Yet I have set my king Upon my holy hill of Zion. I w<\/em><\/span>ill tell of the decree: Jehovah said unto me, You are my son; This day have I begotten you. Ask of me, and I will give you the nations for your inheritance, And the uttermost parts of the earth for your possession.<\/em><\/span><\/p>\n

Although the Throne of the Messiah will be established in Jerusalem, His dominion will not stop at the border of Israel, but will extend throughout the entire earth with every Gentile n<\/span>ation falling under His domain.<\/p>\n

The Messiah\u2019s ruling upon the reestablished Throne of David and ruling over a Kingdom is the theme of Isaiah 9:6\u20137<\/a>: For unto us a child is born, unto us a son is given;<\/em><\/span> and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upo<\/em><\/span>n his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this.<\/em><\/span><\/p>\n

In verse 6a<\/a>, a child<\/em> is to be born into the Jewish world who is a Son of the House of David and upon whom the reins of government will rest. Yet, names are given to this Child in verse<\/span> 6b<\/a> that can only be true of God Himself. The eternality of the Davidic Dynasty, Throne, and Kingdom is assured, for it rests in the God-Man. As to His humanity, He is a descendant of David. As to His<\/span> deity, He is eternal and so is His Throne. With these facts clearly established, Isaiah proceeds to describe the establishment of the rule of the Messianic King in verse 7<\/a>. The government that will b<\/span>e set up will increase in authority and in peace, and there will be no end to the Throne of David or the rule of the Messiah, for it is the God-Man who will establish it and who will uphold it. It will be characterized by justic<\/span>e and righteousness forever. The guarantee that it will be so established is the burning zeal<\/em> of God, a zeal that will continue to burn until the Kingdom is realized. Becau<\/span>se God\u2019s zeal intends to perform it, it will surely come about.<\/p>\n

To this statement, Isaiah 16:5<\/a> adds: And a throne shall be established in lovingkindness; and one shall sit therein in truth, in the ten<\/em><\/span>t of David, judging, and seeking justice, and swift to do righteousness.<\/em><\/p>\n

As if to reiterate his previous statement, Isaiah declares again that a Throne will surely be established on the basis of God\u2019s<\/span> loyal love. The One sitting on the Throne will be a member of the House of David who will be characterized by truth. He will be King and Judge, ensuring that justice is carried out, a justice springi<\/span>ng from the righteousness of the King.<\/p>\n

Two prophecies very similar to Isaiah are found in the Book of Jeremiah. The first is Jeremiah 23:5\u20136<\/a>: Behold, the days come, says Jehovah, that I will raise unt<\/em><\/span>o David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our rig<\/em><\/span>hteousness.<\/em><\/p>\n

Again, there is a descendant of David who will sit on David\u2019s Throne. Yet this descendant is called Jehovah our righteousness<\/em>, so <\/span>the One sitting on David\u2019s Throne is none other than the God-Man. And because it is the God Man, His reign will be characterized by wisdom, justice, and righteousness. It is in Him that the security of Isr<\/span>ael will lie.<\/p>\n

The second passage, Jeremiah 33:14\u201317<\/a>, adds: Behold, the days come, says Jehovah, that I will perform that good word which I have spoken concerning the house of Israel and concernin<\/em><\/span>g the house of Judah. In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute justice and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name whereby she shall be called: Jehovah our righteousness. For thus say<\/em><\/span>s Jehovah: David shall never want a man to sit upon the throne of the house of Israel.<\/em><\/span><\/p>\n

Verse 14<\/a> begins with the reaffirmation of God\u2019s intention to fulfill His covenant with David. In verses 15\u201316<\/a>, Jeremiah restates the basic points of his statements in chapter 23<\/span>:5\u20136<\/a>. Verse 17<\/a> states that under no circumstances will the House of David be allowed to become extinct. The rest of chapter 33<\/a> continues to reaffirm God\u2019s intention to fulfill the conditions of the Da<\/span>vidic covenant.<\/p>\n

Although the Throne of the Messiah will be established in Jerusalem, His reign will extend over the entire earth, according to Zechariah 14:9<\/a>: And Jehovah shall be King over all the ea<\/em><\/span>rth: in that day shall Jehovah be one, and his name one.<\/em><\/p>\n

Zechariah points out that in that day, the Messiah will be the head of the world and will be considered as the One God by all humanity.<\/p>\n

That th<\/span>e reestablishment of the Davidic Throne with the Messiah reigning over the Kingdom of Israel is not strictly an Old Testament doctrine is clear from Luke 1:30\u201333<\/a>: And the angel said unto her, Fear not<\/em><\/span>, Mary: for you have found favor with God. And behold, you shall conceive in your womb, and bring forth a son, and shall call his name JESUS. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give un<\/em><\/span>to 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.<\/em><\/p>\n

After declaring to Mary that <\/span>she is to give birth to a son in spite of her virginity in verses 30\u201331<\/a>, Gabriel goes on to explain the future authority of that son. In verse 32<\/a>, as in the Isaiah and Jeremiah passages, the Son will <\/span>be born into the Jewish world and is to sit on David\u2019s Throne as the God-Man. As to His deity, He is the Son of God, but as to His humanity, He is a descendant of David. The Son will be given the Throne of David by divine appointment. In verse <\/span>33<\/a>, He will reign over Israel, and there will be no end to His rule. The announcement of Gabriel concerning the establishment of Jesus as a King on David\u2019s <\/span>Throne is clearly rooted in the promises of the Davidic Covenant and in the prophecies of the Old Testament.<\/p>\n

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2. The Character of His Reign<\/p>\n

A number of passages portray the characteristics of the reign of the Messianic King. One major characteristic, stemming from the absolute monarchy that will exist, is tha<\/span>t the Messiah will rule with a rod of iron, as stated in Revelation 12:5<\/a>: And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron: and her child was caught up un<\/em><\/span>to God, and unto his throne.<\/em><\/p>\n

This is reaffirmed by Revelation 19:15<\/a>: And out of his mouth proceeds a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: a<\/em><\/span>nd he treads the winepress of the fierceness of the wrath of God, the Almighty.<\/em><\/p>\n

This iron handed rule is rooted in Psalm 2:9<\/a> and will be necessary due to the fact that nations will exist and the peopl<\/span>e populating them will still have their sin nature. After the first generation, there will be unbelievers present in the Kingdom. The natural outworking of their sin nature will have to be restrained. The Kingdom will not be a democracy, but an absolute monarchy. The reign of<\/span> the Messianic King will be a strict one, and the righteous and just laws emanating from Jerusalem will have to be obeyed.<\/p>\n

T<\/span>he beginning of the reign of the Messiah will be marked by a procession of the King into the millennial Jerusalem described in Psalm 24:7\u201310<\/a>: Lift up your heads, O ye gates; And be ye lifted up, ye ev<\/em><\/span>erlasting doors: And the King of glory will come in. Who is the King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O ye gates; Yea, lift them up, ye everlasting doors: And the King of glory will come in. Who is this King <\/em><\/span>of glory? Jehovah of hosts, He is the King of glory.<\/em><\/p>\n

An extended treatment of the character of His reign is in Psalm 72:1\u201319<\/a>. This entire Psal<\/span>m describes the reign of the righteous King. His reign will be characterized by justice, holiness, and righteousness so that the innocent will receive justice, while the guilty will be condemned in verses <\/span>1\u20137<\/a>: Give the king your judgments, O God, And your righteousness unto the king\u2019s son. He will judge your people with righteousness, And your poor with justice. The mountains shall bring peace to <\/em><\/span>the people, And the hills, in righteousness. He will judge the poor of the people, He will save the children of the needy, And will break in pieces the oppressor. They shall fear you while the sun endures, And so long as the moon, throughout all generations. He will come down like rain upon the mown grass, As showers that water the earth. In his <\/em><\/span>days shall the righteous flourish, And abundance of <\/em><\/span>peace, till the moon be no more.<\/em><\/p>\n

The extent of His domain will clearly be universal and international in verses 8\u201311<\/a>: He shall have dominion also from sea to sea, And from the River unto the ends of t<\/em><\/span>he earth. They that dwell in the wilderness shall bow before him; And his enemies shall lick the dust. The kings of Tarshish and of the isles shall render tribute: The kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him; All nations shall serve him.<\/em><\/span><\/p>\n

The phrase from sea to sea<\/em> is a reference to the western and eastern boundaries of Millennial Israel: the Mediterrane<\/span>an Sea on the west and the Dead Sea on the east. Furthermore, it will extend from the River<\/em>, the Euphrates River, which is the prophesied northern boundary of the restored Jewish State. One would expe<\/span>ct the next phrase to describe the southern boundary as the \u201cbrook of Egypt,\u201d but instead, the Psalmist writes: unto the ends of the earth<\/em>. The point being made is that, although the Throne is set up <\/span>in the Land of Israel as seen by the mention of the western, eastern, and northern boundaries, the rule will not be confined to Israel alone. In verse 8<\/a>, it will overflow the boundaries of Israel, rea<\/span>ching to the ends of the earth<\/em>. In verse 9<\/a>, His friends and enemies alike will give Him obeisance, and in verses 10\u201311<\/a>, all other kings among the nations will subject themselves to His authority.<\/p>\n

Beca<\/span>use He will rule with a rod of iron<\/em> and in justice, holiness, and righteousness, any and all injustices against the righteous will be severely rectified, and the righteous will be exalted in verses 12<\/span>\u201315<\/a>: For he will deliver the needy when he cries, And the poor, that has no helper. He will have pity on the poor and needy, And the souls of the needy he will save. He will redeem their soul from opp<\/em><\/span>ression and violence; And precious will their blood be in his sight: And they shall live; and to him shall be given of the gold of Sheba: And men shall pray for him continually; They shall bless him all the day long.<\/em><\/span><\/p>\n

His reign will be further characterized with an abundance of productivity in verse 16<\/a>: There shall be abundance of grain in the earth upon the top of the mountains; The fruit thereof <\/em><\/span>shall shake like Lebanon: And they of the city shall flourish like grass of the earth.<\/em><\/p>\n

All will be blessed in the King and they will bless Him, for He is the eternal God-Man in verses 17\u201319<\/a>: His name <\/em><\/span>shall endure for ever; His name shall be continued as long as the sun: And men shall be blessed in him; All nations shall call him happy. Blessed be Jehovah God, the God of Israel, Who only does wondrous thing<\/em><\/span>s: And blessed be his glorious name for ever; And let the whole earth be filled with his glory. Amen, and Amen.<\/em><\/p>\n

Isaiah 11:1\u20135<\/a> provides yet another description of the character of His reign: A<\/em><\/span>nd there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the s<\/em><\/span>pirit of counsel and might, the spirit of knowledge and of the fear of Jehovah. And his delight shall be in the fear of <\/em>Jehovah; and he shall not judge after the sight of his eyes, neither decide aft<\/em><\/span>er the hearing of his ears; but with righteousness shall he judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle o<\/em><\/span>f his waist, and faithfulness the girdle of his loins.<\/em><\/p>\n

In verse 1<\/a>, Isaiah begins by describing the origin of the King, na<\/span>mely that of the House of David. In verse 2<\/a>, He is endowed with the fullness of the Holy Spirit depicted by the sevenfold manifestations of the Spirit of God. This endowment of the fullness of the Hol<\/span>y Spirit is demonstrated in the five results mentioned in verses 3\u20134<\/a>. Finally in verse 5<\/a>, the King and His reign are characterized by righteousness and faithfulness.<\/p>\n

So, the Lord Jesus will be both th<\/span>e King of Israel and the King of the World. Under His absolute authority and monarchy, two branches of government will be established: the Gentile branch and the Jewish branch.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Gentile Branch of Government<\/p>\n<\/div>\n<\/div>\n

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1. The Church and the Tribulation Saints<\/p>\n

The part that the Church is to have in the millennial reign of the Messiah is found in Revelation 20:4\u20136<\/a>: And I saw thrones, and they sat upon them, and judgme<\/em>nt was given unto them: and I saw the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and received not the mark upon their forehead and upon their hand; a<\/em>nd they lived, and reigned with Christ a thousand years. The rest of the dead lived not until the thousand years should be finished. This is the first resurrection. Blessed and holy is he that has part in the first resurrection: over these the second death has no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years.<\/em><\/span><\/span><\/p>\n

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In verse 4<\/a>, John describes three groups of saints who are to co-reign with the Messiah. First, in verse 4a<\/a>, there are those to whom judgment was given. This would be a reference to the <\/span>Church saints who were raptured at some time preceding the Great Tribulation. The judgment spoken of is that of the Judgment Seat of the Messiah, the judgment of the believer\u2019s works. In fact, it is the outcome of this judgment that will determine the position of each Church sai<\/span>nt in the Kingdom. Secondly, in verse 4b<\/a> there are those who had been beheaded for the testimony of Jesus<\/em>. These saints a<\/span>re the believers who will be martyred during the first half of the Great Tribulation and were mentioned under the fifth seal (Rev. 6:9\u201311<\/a>). Thirdly, in verse 4c<\/a> there are those who did not worship the<\/span> Antichrist or his image, nor receive the mark of 666 on their forehead or right hand. Since these things were initiated only at the middle of the Tribulation, this third group of saints will be those of the second half of the Great Tribula<\/span>tion. Both Church and Tribulation saints, then, will co reign with the King for one thousand years. The Old Testament saints will have a different destiny.<\/p>\n

The <\/span>facts of verse 4<\/a> mark the conclusion of the first resurrection: the resurrection of all righteous ones and is separated from the second resurrection by one thousand years. Yeshua was resurrected three<\/span> days after His death, and thus He became the first-fruits of the first resurrection (1 Cor. 15:23<\/a>). The Church saints will be resurrected at the Rapture some time before the Tribulation (1 Thes. 4:16<\/a><\/span>). Finally, the Old Testament saints (Is. 26:19<\/a>; Dan. 12:2<\/a>) and the Tribulation saints (Rev. 20:4<\/a>) will be resurrected in the Seventy-Five Day Interval between the Tribulation and the Millennium. Deat<\/span>h during the Kingdom will be for unbelievers only. Therefore, no resurrection of millennial saints will be necessary. As a result, the first resurrection will be totally complete with the resurrection of the Tribulation saints. One thousand years will pass before the second resurrection is brought to c<\/span>ompletion.<\/p>\n

The Church and Tribulation saints will co reign with the Messianic King over the Genti<\/span>le nations. They will be the King\u2019s representative authority and will carry out His decrees to the nations.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Kings<\/p>\n

As has been mentioned earlier in Psalm 72<\/a>, the different Gentile nations will have kings reining over them. These kings will have their natural bodies, while the saints who will be over t<\/span>hem will have their spiritual, resurrected, and glorified bodies. While the individual kings will be the supreme rulers over their own nations, they themselves will be under the authority of the Church and Tribulation saints.<\/span><\/p>\n

So then, in the Gentile branch of government, the chain of command will be from the Messiah, to the Church and Tribulation saints, to the kings of the Gentile nations.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

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C. The Jewish Branch of Government<\/p>\n<\/div>\n<\/div>\n

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1. David: The King and Prince<\/p>\n

The absolute monarchy of the Messiah will extend to Israel as well as to the Gentile nations. But directly under the Messianic King, having authority over all Israel, will be the resurrected David, who is given titles of both king<\/em> and prince<\/em>. He will be a king because he will rule over Israel, but he will be a prince in that he will be under the authority of the Messiah. Just as all the Gentile nations will have kings, so will Israel. The difference will be that the Gentile kings will all have their natural bodies, while David will have his resurrected body.<\/p>\n

There are several passages that speak of David as being king over Israel and prince under King Messiah. One such passage is Jeremiah 30:9<\/a>: but they shall serve Jehovah their God, and David their king, whom<\/em> I will raise up unto them.<\/em><\/p>\n

Not only will Israel serve Jehovah their God<\/em> in the future, they will also serve David their king.<\/p>\n

Another passage is Ezekiel 34:23\u201324<\/a>: And I will set up one shepherd over <\/em>them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I, Jehovah, will be their God, and my servant David prince among them; I, Jehovah, have spo<\/em>ken it.<\/em><\/p>\n

When the restoration of Israel comes, it will no longer be in the form of two kingdoms, each with its own king. They will be a reunited nation with only one head, the resurrected David, who will serve as their prince. So while Jehovah will serve as their God and absolute King, David will serve under Him as God\u2019s prince over Israel.<\/p>\n

Later, the prophet writes in Ezekiel 37:24\u201325<\/a>: And my serv<\/em>ant David shall be king over them; and they all shall have one shepherd: they shall also walk in my ordinances, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob<\/em> my servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children\u2019s children, for ever: and David my servant shall be their prince for ever.<\/em><\/p>\n

Ezekiel reiterates the fact that they will have David to function as the king over Israel. He is to be their prince and shepherd. Under his guidance, Israel will be able to keep the righteous commandments of God. The Land will be restored to them as well as David their king.<\/p>\n

One final passage that points to this aspect of the government of the Millennium is Hosea 3:5<\/a>: afterward shall the childre<\/em>n of Israel return, and seek Jehovah their God, and David their king, and shall come with fear unto Jehovah and to his goodness in the latter days.<\/em><\/p>\n

Making the same points as Jeremiah and Ezekiel, Hosea states that Israel will not only be subservient to Jehovah their God in the future restoration, but also to David their king.<\/p>\n

While all these passages are often explained as actually referring to David\u2019s greater Son, Yeshua the Messiah, nothing in the text indicates that David is to be taken symbolically. If the prophets wanted to refer to the Messiah in connection with David, they used such terms as \u201cRoot of Jesse,\u201d \u201cBranch of David,\u201d \u201cSon of David,\u201d or \u201cSeed of David.\u201d None of these expressions are used here. The text simply states David<\/em>. In keeping with literal interpretation, it is best to take the text as it reads, meaning the literal David, who, in his resurrected form, will function as the king over Israel and as a prince in subjection to the King of the World. It is in this sense that David will serve as both king and prince. From the viewpoint of Israel, David will be their king ruling over them. But from the viewpoint of the Messiah, David will be a prince.<\/p>\n<\/div>\n<\/div>\n

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2. The Twelve Apostles Over the Twelve Tribes<\/p>\n

On two occasions, Yeshua promised the Twelve Apostles that they will be in authority over the Twelve Tribes in the Kingdom. The first of these passages is<\/span> Matthew 19:28<\/a>: And Jesus said unto them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twel<\/em><\/span>ve thrones, judging the twelve tribes of Israel.<\/em><\/p>\n

The time referred to is that of the regeneration<\/em> or the renovation of the earth, when the Messiah will sit upon the reestablished Throne of David in Hi<\/span>s glory. It is then that twelve other thrones will be set up, one over each of the Twelve Tribes, and the Apostles will sit on these thrones and exercise rule.<\/p>\n

The second passage is found in Luke 22:2<\/span>8\u201330<\/a>: But ye are they that have continued with me in my temptations; and I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom; and ye <\/em><\/span>shall sit on thrones judging the twelve tribes of Israel.<\/em><\/p>\n

The Millennial Kingdom that the Father appointed for the Son was extended to the Twelve Apostles by the Messiah. The difference is that Messia<\/span>h\u2019s domain will be all over the world, David\u2019s rule over all Israel, while the Apostles\u2019 jurisdiction will be over particular tribes. The Twelve are promised two privileges with this appointment. First, they will be continually with the Messiah, eating and drinking at His table throughout the Kingdom period. Secondly, they will have their o<\/span>wn thrones from which they will rule over the Tribes of Israel.<\/span><\/p>\n

Unfortunately, nothing is said as to which Apostle is to rule over which tribe. The answer to that question awaits fulfillment in the future Kingdom.<\/p>\n<\/div>\n<\/div>\n

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3. The Princes<\/p>\n

In addition to the already specified positions of government, there is the mention of other rulers simply called princes. One such passage is found in Isaiah 32:1<\/a>: Behold, a king shall <\/em>reign in righteousness, and princes shall rule in justice.<\/em><\/p>\n

The king reigning in righteousness will be the Lord Jesus. Along with Him, there is the mention of princes<\/em> in positions of authority and just in character.<\/p>\n

A second passage is Ezekiel 45:8<\/a>: In the land it shall be to him for a possession in Israel: and my princes shall no more oppress my people; but they shall give the land to the house of<\/em> Israel according to their tribes.<\/em><\/p>\n

Once again, it should be noted that there is a mention of princes<\/em> in positions of authority in the Millennium. Unlike princes of the past, they will not be characterized by oppression. Involved in their authority will be the partitioning of the Land of Israel into its twelve tribal divisions.<\/p>\n

The resurrected Zerubbabel, mentioned in Haggai 2:20\u201323<\/a>, will very likely be among these princes: And the word of Jehovah came the second time unto Haggai in the four and twentieth day of the month, saying, Speak to Zerubbabel, governor of Judah, saying, I will shake the<\/em> heavens and the earth; and I will overthrow the throne of kingdoms; and I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, says Jehovah of hosts, will I take you, O Zerubbabel, my servant, the son o<\/em>f Shealtiel, says Jehovah, and will make you as a signet; for I have chosen you, says Jehovah of hosts.<\/em><\/p>\n

In verses 20\u201321<\/a>, the time of Zerubbabel\u2019s exalted position will be after the shaking of the heavens and the earth and the destruction of the invading armies in verse 22<\/a>. Both of these events will occur at the Second Coming. It is after these events that Zerubbabel is promised an exalted position in verse 23<\/a>, which will make him as close to God as a signet ring is to a king. Zerubbabel, who is also of the House of David, has been chosen for an exalted position in the Kingdom and will apparently be among the princes mentioned by the other two prophets.<\/p>\n<\/div>\n<\/div>\n

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4. The Judges and Counselors<\/p>\n

Another group of rulers in the Kingdom will be the judges and counselors, mentioned in Isaiah 1:26<\/a>: and I will restore your judges as at the first, and your counsellors as<\/em><\/span> at the beginning: afterward you shall be called The city of righteousness, a faithful town.<\/em><\/p>\n

This position of authority will be particularly related to the City of Jerusalem. These rulers will be resp<\/span>onsible for the dispensing of justice in a judicial sense, and there will be no perversion of this justice.<\/p>\n<\/div>\n<\/div>\n

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5. Israel Over the Gentiles<\/p>\n

The final link in the chain of command in the Jewish branch of government is that Israel is to become the head over the Gentiles. This fact was part of God\u2019s promises to Israel in the Book of Deuteronomy. Deuteronomy 15:6<\/a> states: For Jehovah your God will bless you, as he promised you: and you shall lend unto many nations, but you shall not borrow; and you shall rule ov<\/em>er many nations, but they shall not rule over you.<\/em><\/p>\n

That leadership over the Gentiles is to be part of Israel\u2019s reward for obedience is found in Deuteronomy 28:1<\/a>: And it shall come to pass, if you shal<\/em>l hearken diligently unto the voice of Jehovah your God, to observe to do all his commandments which I command you this day, that Jehovah your God will set you on high above all the nations of the earth.<\/em><\/p>\n

Such obedience and headship awaits Israel\u2019s national regeneration. This promise is reiterated in verse 13<\/a>: And Jehovah will make you the head, and not the tail; and you shall be above only, and yo<\/em>u shall not be beneath; if you shall hearken unto the commandments of Jehovah your God, which I command you this day, to observe and to do them.<\/em><\/p>\n

Besides the statements found in the Law of Moses, the Prophets also described Israel\u2019s future headship over the Gentiles. One such passage is Isaiah 14:1\u20132<\/a>: For Jehovah will have compassion on Jacob, and will yet choose Israel, and set them in their own l<\/em>and: and the sojourner shall join himself with them, and they shall cleave to the house of Jacob. And the peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of Jehovah for servants and for handmaids: and they shall take them captive whose<\/em> captives they were; and they shall rule over their oppressors.<\/em><\/p>\n

Not only will the Gentiles conduct the Jews back to the Land of Israel, but they will be possessed by Israel and will become servants to Israel. Similar passages are found in Isaiah 49:22\u201323<\/a> and 61:6\u20137<\/a>.<\/p>\n

The chain of command in the Jewish branch of government is from the Messianic King, to David, to the Twelve Apostles, to the princes, to the judges and counselors over all Israel, which will be serving as the head of the Gentiles.<\/p>\n

The rod of iron that will characterize the rule of government in the Kingdom will be implemented through various spheres and positions of authority.<\/p>\n<\/div>\n<\/div>\n

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A. General Characteristics<\/p>\n

Those Gentiles who survive the Judgment of the Gentiles for their treatment of Israel are the ones who will enter and populate the Gentile nations in the Millennium. These sheep Gentiles will all be able to participate in the Kingdom because of their faith as shown by their pro-Semitism.<\/p>\n

This section will be concerned with those passages that deal exclusively with the place of the Gentiles in the Kingdom, as a good number of passages in the Major and Minor Prophets speak to this point.<\/p>\n

Of the Major Prophets, Isaiah is the key. In Isaiah 11:10<\/a>, the Messiah will be the center of Gentile attraction: And it shall come to pass in that day, that the root of Jesse, that stands for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be <\/em>glorious.<\/em><\/p>\n

The Gentiles will be possessed and become the servants of the people of Israel, according to Isaiah 14:1\u20132<\/a>: For Jehovah will have compassion on Jacob, and will yet choose Israel, and set the<\/em>m in their own land: and the sojourner shall join himself with them, and they shall cleave to the house of Jacob. And the peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of Jehovah for servants and for handmaids: and th<\/em>ey shall take them captive whose captives they were; and they shall rule over their oppressors.<\/em><\/p>\n

While on one hand, the Gentiles will be subject to King Messiah, they will also receive justice from the King in Isaiah 42:1<\/a>: Behold, my servant, whom I uphold; my chosen, in whom my soul delights: I have put my Spirit upo<\/em>n him; he will bring forth justice to the Gentiles.<\/em><\/p>\n

At that time and in a special way, the Messiah will become the light to the Gentiles, according to Isaiah 49:5\u20137<\/a>: And now says Jehovah that formed m<\/em>e from the womb to be his servant, to bring Jacob again to him, and that Israel be gathered unto him (for I am honorable in the eyes of Jehovah, and my God is become my strength); yea, he says, It is too light a thing that you should <\/em>be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give you for a light to the Gentiles, that you may be my salvation unto the end of the earth. Thus says Jehovah, the Redeemer of Israel, and his Holy One, to him whom man despises, to him whom the nation abhors, to a servant of rulers: Kings <\/em>shall see and arise; prin<\/em>ces, and they shall worship; because of Jehovah that is faithful, even the Holy One of Israel, who has chosen you.<\/em><\/p>\n

In verse 5<\/a>, the calling of the Messiah is not only on behalf of Israel to regather the scattered nation, but also to be the light and the salvation of the Gentiles in verse 6<\/a>. Thus, at the time of the final restoration of Israel, in verse 7<\/a> the Messiah will be manifested in the most complete sense as the light to the Gentiles, and all the kings of the Gentiles will worship Him.<\/p>\n

A more extensive passage is Isaiah 56:1\u20138<\/a>: Thus says Jehovah, Keep ye justice, and do righteousness; for<\/em> my salvation is near to come, and my righteousness to be revealed. Blessed is the man that does this, and the son of man that holds it fast; that keeps the sabbath from profaning it, and keeps his hand from doing any evil. Neither let the foreigner, that has j<\/em>oined himself to Jehovah, speak, saying, Jehovah will surely separate me from his people; neither let the eunuch say, Behold, I am a dry tree. For thus says Jehovah of the eunuchs that keep my sabbaths, and choose the things that please me, and hold fast my covenant: Unto them will I give in my house and within my walls a memorial and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off. Also the forei<\/em>gners that join themselves to Jehovah, to minister unto him, and to love the name of Jehovah, to be his servants, every one that keeps the sabbath from profaning it, and holds fast 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 sacrifices shall be accepted upon my altar; for my house shall be called a house of prayer for all peoples. The Lord Jehovah, who gathers the outcasts of Israel, says, Yet will I gather others to him, besides his own that are gathered.<\/em><\/p>\n

In verses 1\u20133<\/a>, at the time of the setting up of the Kingdom, there may be some feeling among the sheep Gentiles that, because of the exalted position of Israel, the Gentiles will be excluded from receiving the benefits of Millennial Temple worship. But this will not be the case, for the Temple ministry will be open to all Gentiles who are rightly related to the King. Under no circumstances will they be excluded either because they are Gentiles or because they are mutilated, according to verses 4\u20135<\/a>. In verses 6\u20137<\/a>, it is then and only then that the House of God will be called truly a house of prayer for all nations. In verse 8<\/a>, this will be at the time of Israel\u2019s final regathering.<\/p>\n

That the Gentiles are to have a place in the Millennial Temple worship is also taught in Isaiah 66:18\u201324<\/a>: For I know their works and their thoughts: the time comes, that I will gather all nations and tongues; and they shall come, and shal<\/em>l see my glory. And I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations. And they shall bring all you<\/em>r brethren out of all the nations for an oblation unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to my holy mountain Jerusalem, says Jehovah, as the children of Israel bring their oblation in a clean vessel into the house of Jehovah. And of them also will I take for priests and for Levites, says Jehovah. For as the new heavens and the new earth, <\/em>which I will make, shall remain before me, says Jehovah, so shall you<\/em>r seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, says Jehovah. And they shall go forth, and look upon the dead bodies of the men that have transgressed<\/em> against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.<\/em><\/p>\n<\/div>\n<\/div>\n

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In <\/span>verse 18<\/a>, the Shechinah Glory, which will be especially manifested in the Kingdom, will be seen by many Gentiles. In verse 19<\/a>, those who do see it will set off to travel among the Gentiles who have no<\/span>t seen it to tell them of it. At the same time, in verse 20a<\/a> Gentiles will be used to conduct the Jews back into the Land of Israel and, in verse 20b<\/a>, they will be brought to the Mountain of Jehovah\u2019s<\/span> House in order to worship. Furthermore, in verse 21<\/a> God will choose some to serve as priests in the Temple from among these Gentiles. Not only is Israel the eternal nation, but in verse 22<\/a> the faithf<\/span>ul among the Gentiles will also be eternal, and they will have a place of worship in the Temple for the Sabbath and the New Moon offerings, according to verse 23<\/a>. As for the unfaithful among the Genti<\/span>les, their dead bodies and the suffering of their souls will be visible throughout the Kingdom in verse 24<\/a>, illustrating for one thousand years God\u2019s grace to the faithful and His severity to the lost<\/span>.<\/p>\n

Four key things can be learned by summarizing these passages concerning the Gentiles in the Kingdom. First, the Messiah will be the center of Gentile worship. Secondly, the Jews will become the cent<\/span>er of Gentile attention. They will be drawn to the Jews in order to learn from them. Thirdly, as the regathering of the Jews occurs, the Gentiles will also be used to aid in the regathering and to conduct the Jews back into the Land. Fourthly, it will be particularly during the Millennial Kingdom that the Messiah will indeed become <\/span>the light of the Gentiles.<\/em><\/p>\n

Besides these general characteristics, <\/span>there are some specific elements that need to be dealt with.<\/p>\n<\/div>\n<\/div>\n

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B. The Obligation to Observe the Feast of Tabernacles<\/p>\n

Of the various feasts and celebrations and festival offerings of the Millennium mentioned by Ezekiel, there is one feast, the Feast of Tabernacles, that will be obligatory for all Gentile nations. This is declared in Zechariah 14:16\u201319<\/a>: And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall g<\/em>o up from year to year to worship the King, Jehovah of hosts, and to keep the feast of tabernacles. And it shall be, that whoso of all the families of the earth goes not up unto Jerusalem to worship the King, Jehovah of hosts, upon them there shall be no rain. And if the family of Egypt go not up, and come n<\/em>ot, neither shall it be upon them; there shall be the plague wherewith Jehovah will smite the nations that go not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all the nations that go not up to keep the feast of tabernacles.<\/em><\/p>\n

In verse 16<\/a>, all the Gentile nations that populate the Kingdom will be obligated to send a delegation to Jerusalem at the time of the Feast of Tabernacles in order to worship the King. It may be at this time that the Gentiles will pay their obligatory tribute to the King (Is. 60:11<\/a>). Though the Gentile observance of the Feast of Tabernacles will be mandatory, not every nation will necessarily be willing to obey. Therefore, if at any time a nation should fail to send a delegation, the rains will be withheld from them for that year, according to verse 17<\/a>. As an example of the punishment, Zechariah mentions the case of Egypt in verses 18\u201319<\/a>. Using Egypt as an illustration of a reluctant nation to keep the Feast of Tabernacles is especially significant, for the Feast of Tabernacles originated as part of a memorial festival of the deliverance of Israel from Egyptian bondage. But regardless of which nation may fail to obey this mandate, the punishment will be the same for all.<\/p>\n<\/div>\n

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C. The Arab States<\/p>\n

Another specific area the Scriptures deal with is the Arab states. The key charge the prophets bring against various Arab states is their perpetual hatred of Israel. This hatred that was to characterize the descendants of Ishmael and Esau began as early as Numbers 20:14\u201321<\/a>, and has continued throughout the biblical period and into modern history.<\/p>\n

A passage that summarizes this entire attitude is Psalm 83:1\u20138<\/a>: O God, keep not your silence: Hold not your peace, and be not still, O God. For, lo, your enemies make a tumult; And they that hate you have lifted up the head. They ta<\/em>ke crafty counsel against your people, And consult together against your hidden ones. They have said, Come, and let us cut them off from being a nation; That the name of Israel may be no more in remembrance. For they have consulted together with one consent; Against you do they make a covenant: The tents of Edom and the Ishmaelites; Moab, and the Hagarenes; Gebal, a<\/em>nd Ammon, and Amalek; Philistia with the inhabitants of Tyre: Assyria also is joined with them; They have helped the children of Lot.<\/em><\/p>\n

The psalmist begins by describing a united conspiracy against Israel in verses 1\u20133<\/a>. They are described as a tumultuous and crafty people who unite against the Jews. In verse 4<\/a>, their aim is the total annihilation of Israel so that the very name Israel<\/em> will no longer be remembered. It is no coincidence that Nasser, the former dictator of Egypt, repeated this verse almost word for word just prior to the Six-Day War of 1967.<\/p>\n

The various nations consult together in a covenant relationship in verse5<\/a>, and they come together to carry out the program of the previous verse: the total destruction and annihilation of Israel. Then, in verses 6\u20138<\/a>, the various nations are listed. These names are ancient ones, but they cover the territory of the modern Arab states.<\/p>\n

The following list shows what area they are comparable to today:<\/p>\n

Edom: Southern Jordan<\/p>\n

Ishmaelites: Descendants of Ishmael, one of the fathers of all the Arabs<\/p>\n

Moab: Central Jordan<\/p>\n

Hagarenes: Egypt<\/p>\n

Gebal: Lebanon<\/p>\n

Ammon: Northern Jordan<\/p>\n

Amalek: The Sinai Peninsula<\/p>\n

Philistia: The Gaza Strip<\/p>\n

Tyre: Lebanon<\/p>\n

Assyria: Primarily Iraq and parts of Syria<\/p>\n

While such a conspiracy of the Arab nations has been present since 1948, and was evident more so during and after the Six-Day War, it is to have its full force in the Great Tribulation.<\/p>\n

Two prophets pointed out the perpetual hatred against Israel, especially by Edom or modern southern Jordan. Ezekiel 35:1\u20135<\/a> prophesies of a judgment of God that will result in making Edom a desolation. Edom\u2019s hatred against Israel extended even to the point that they were willing to turn Jewish escapees over to the Babylonians, although Edom was also subjugated by Babylon.<\/p>\n

The Book of Obadiah also speaks of this hatred against Israel in verses 10\u201314<\/a>. The sins of Edom described in these verses speak of another time preceding the Babylonian destruction when the Edomites committed very similar sins to those they were to commit under Babylon.<\/p>\n

In determining the place of the Arab states in the Kingdom, it should be viewed from the backdrop of the Arab\u2019s perpetual hatred against the Jews. Two principles will be used to determine the future of the individual Arab states in the Kingdom: first, the history of their anti Semitism; and secondly, how closely these individual Arab states are related by blood to Israel. Ultimately, peace will come between Israel and the Arab states in one of three forms: first, by means of occupation; secondly, by means of destruction; or thirdly, by means of conversion. It is necessary to deal with the various Arab states individually to get a clearer picture.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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1. Lebanon<\/p>\n

Peace will come between Israel and Lebanon by means of occupation. This is not so much explicitly stated by Scripture as it is derived from certain facts contained in the Scriptures. Ezekiel 47:13\u201348:29<\/a> gives the boundaries of the nation of Israel in the Messianic Kingdom. The tracing of the northern boundary will show that Israel will encompass all of modern-day Lebanon. It can be deduced from this fact that Israel will occupy and posses all of Lebanon in the Kingdom, and it will be settled by some of the northern Jewish tribes. Lebanon was always part of the Promised Land, but it has been the part that Israel never possessed.<\/p>\n

Peace will come between Israel and Lebanon by means of occupation. In the Millennial Kingdom, there will be no nation called Lebanon, it will be part of Millennial Israel.<\/p>\n<\/div>\n<\/div>\n

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2. Jordan<\/p>\n

Modern Jordan comprises three ancient countries: Edom, Moab, and Ammon. Since God does not have the same future for each individual segment of Jordan, each will be dealt with individually.<\/p>\n<\/div>\n<\/div>\n

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a. Edom: Southern Jordan<\/p>\n

It was Edom or southern Jordan that particularly concerned the prophets. Several passages disclose that peace will come between Israel and southern Jordan by means of destruction. Ezekiel 35:6\u20139<\/a> pictures massive destruction, with blood and dead bodies filling the mountains, hills, and valleys. This results in Edom\u2019s becoming a perpetual desolation.<\/p>\n

The emphasis of Jeremiah 49:7\u201313<\/a> is on the totality of the destruction of the land of Edom so as to leave nothing remaining of the seed of Esau. Edom had been given an opportunity to trust in the Lord, but failed to respond. So now, the cup of iniquity is full, and Edom must drink the cup of God\u2019s wrath. The result will be that the Land of Edom will become nothing but an astonishment, a reproach, a waste, and a curse. Later, verses 19\u201320<\/a> add that this final desolation and destruction of Edom will come by means of a war and an armed military conflict.<\/p>\n

Obadiah, the smallest book of the Old Testament, centers its entire attention on Edom\u2019s destruction. Obadiah 5\u20139<\/a> emphasized the totality of the destruction and pointed out their failure to be aided either their friends or by their own wisdom or military might. Later, in Obadiah 17\u201321<\/a>, the prophet adds that the time of Israel\u2019s final restoration will also be the time of Edom\u2019s final destruction. Obadiah clearly states that this destruction will come by means of the children of Israel, for the two houses of Israel will be like fire, while Edom will be like stubble that quickly catches fire when exposed to the flame. The destruction will be so total that nothing will remain of Esau\u2019s descendants, while the descendants of his brother Jacob will own and posses the mountains of Edom. It is out of Mount Zion that judgment will fall on Edom.<\/p>\n

The fact that Israel will be used to bring about the final destruction of Edom is further portrayed in Ezekiel 25:12\u201314<\/a>. After declaring the sin of Edom, that of taking vengeance against the people of Israel, the prophet states that God will now stretch out His hand in judgment against Edom in order to destroy everything in it. Again, the totality of the destruction is pointed out, which will be by means of Israel in armed military conflict.<\/p>\n

So present day southern Jordan is to suffer desolation, and the destruction of all descendants of Esau will come by means of the people of Israel. Only by way of total destruction will peace come between Israel and southern Jordan. As with Lebanon, there will not be a nation called Edom in the Messianic Kingdom.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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b. Moab: Central Jordan<\/p>\n

As for Moab, present day central Jordan, it, too, will suffer destruction according to Jeremiah 48:1\u201346<\/a>, but it will not be total. Verse 47<\/a> states that those who survive will c<\/span>ome to repentance and a remnant of Moab will return.<\/p>\n

Peace will come between Israel and central Jordan by means of a partial destruction that will lead to a national salvation of Moab. Thus, there wil<\/span>l be a saved nation called Moab in the Messianic Kingdom.<\/p>\n<\/div>\n<\/div>\n

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c. Ammon: Northern Jordan<\/p>\n

Ammon or modern northern Jordan will also suffer a partial destruction and become a possession of Israel, according to Jeremiah 49:1\u20132<\/a>. As with Moab, it will not be a total destruction and those who survive will turn to the Lord for, according to Jeremiah 49:6<\/a>, a remnant of Ammon will also be found in the Kingdom.<\/p>\n

Thus, peace will come between Israel and northern Jordan by means of a partial destruction, followed by conversion, and there will be a saved nation called Ammon in the Kingdom.<\/p>\n

To summarize the three parts of Jordan, peace will come between Israel and Jordan by means of destruction, but not all to the same degree. In the case of Edom or southern Jordan, the destruction will be total, and there will not be a nation of Edom in the Kingdom. The Edomites are descendants of Esau, the twin brother of Jacob, and were the closest blood relationship to Israel. In the case of Moab or central Jordan and Ammon or northern Jordan, the destruction will be partial. There will be a nation of Moab and a nation of Ammon in the Kingdom, both subservient to Israel. Both of these nations are descendants of Lot, the nephew of Abraham and, thus, more distantly related by blood.<\/p>\n<\/div>\n<\/div>\n

3. Egypt<\/p>\n

Peace will come between Israel and Egypt initially by means of destruction and later by means of conversion. A comprehensive story of Egypt\u2019s future is given in Isaiah 19:1\u201322<\/a>, where the Prop<\/span>het Isaiah described the punishment of Egypt because of her sins. Egypt will be characterized by civil war, desolation, and famine. The prophet stated that the root cause of Egypt\u2019s devastation is that her leaders ha<\/span>ve led her astray. Under the dictatorships of Farouk, Nasser, and Sadat, Egypt went to war against Israel on four occasions, resulting in heavy casualties and wrecking the economy. Out<\/span> of all this, there developed a fear of Israel in Egypt as prophesied in verses 16\u201317<\/a>. Never in ancient history has this been true; Egyptian forces passed through the Land of Israel freely, even in th<\/span>e days of Solomon. Only since 1948, and especially since the Six Day War, have the Egyptian forces evidenced the fear portrayed in this passage. Prophetically, today is still the period of Isaiah 19:1<\/span>6\u201317<\/a>.<\/p>\n

But eventually, peace will come between Israel and Egypt. Initially, this peace will be a political one when, according to verse 18<\/a>, the Hebrew language will be spoken in five Egyptian cities. T<\/span>his in turn will slowly give way to Egypt\u2019s conversion in verses 19\u201322<\/a>. An altar to the God of Israel will be built as a sign and a witness of the power to the God of Israel to save the land of Egypt.<\/span> Egypt will be greatly oppressed by the forces of the Antichrist and his cohorts (Dan. 11:42\u201343<\/a>), but God will save her from the domination of those oppressors. The Egyptians will realize that only Je<\/span>hovah, the God of Israel, can save them, not the Moslem god, Allah. This will lead to the national conversion of Egypt; Egypt will know the Lord and will worship the God of Israel with oblations, sacrifices, and vows. This same God who brought about their destruction will also bring about their regenerat<\/span>ion and their healing when they turn in faith to Him.<\/p>\n

In conjunction with the latter days of th<\/span>e Tribulation and the Campaign of Armageddon, there will be a national conversion of Egypt. In this manner, they will take their place in the ranks of the sheep Gentiles. It should be noted that Egypt will be one of the nations that will mov<\/span>e against the Antichrist in Daniel 11:40<\/a>.<\/p>\n

Nevertheless, because of Egypt\u2019s longstanding hatred of Israel, in the outworking of the cursing principle of the Abr<\/span>ahamic covenant, Egypt will suffer a desolation that will be similar to that of Edom, according to Joel 3:19<\/a>. The sin of Egypt is the same as the sin of Edom: mistreatment of the Jews, and so punishme<\/span>nt will come. With Edom, the desolation will be total and permanent, but with Egypt, it will be total yet temporary.<\/p>\n

In fact, the desolation of Egypt will last only for the first forty years of the Ki<\/span>ngdom, as recorded in Ezekiel 29:1\u201316<\/a>. Ezekiel was commanded to prophesy against Egypt and predict the coming dispersion of the Egyptians from their land because of their long history of mistreatment <\/span>of Israel. The land of Egypt will suffer a forty year period of total desolation, and the Egyptians will be scattered all over the world like Israel was before her. After the end of forty years, the Egyptians will be regathered and brought back into their land. Although Egypt will become a kingdom again, she will never again be a powerful one. Nor will Israel e<\/span>ver again be guilty of placing her confidence in Egypt, but will trust in the Lord their God. As for the lowly kingdom of Egypt, she will also be required to observe the Feast of Tabernacles (<\/span>Zech. 14:16\u201319<\/a>).<\/p>\n

In summary, peace will come <\/span>between Israel and Egypt by means of conversion, when the Egyptians worship the same God as Israel, through Jesus the Messiah. For the first forty years of the Kingdom, the land of Egypt will be desolate and the Egyptians will b<\/span>e dispersed all over the world. But afterwards, the Egyptians will be regathered, becoming a kingdom again.<\/p>\n

4. Assyria: Northern Iraq<\/p>\n

Ancient Assyria is today comprised of modern northern Iraq and part of Syria, another implacable Arab enemy of modern Israel. But peace will come between Israel and northern <\/span>Iraq by means of conversion, according to Isaiah 19:23\u201325<\/a>. This passage describes an economic unit that will encompass Egypt, Israel, and Assyria. The famous highway of the ancient world known as the <\/span>via maris<\/em> that had ceased to function ever since 1948, when Israel became a state, will be reopened in the Kingdom, when peace has been restored. The means by which this will occur is conversion. Not <\/span>only will Egypt undergo a conversion experience, but so will the ancient area of Assyria. Assyria will become a blessing in the earth and will receive a blessing from God. The three former enemies will have a spiritual unity as well as an economic and political one. God declares that Egypt will be <\/span>my people<\/em>, Assyria the work of my hands<\/em>, and Israel my people<\/em>. This spiritual unity will be the basis<\/span> for other unities.<\/p>\n

So peace will come between Israel and Assyria by means of conversion. When this happens, there will be economic, political, and religious unity, because they will all worship the s<\/span>ame God.<\/p>\n

5. Kedar and Hazor: Saudi Arabia<\/p>\n

Peace will come between Israel and Saudi Arabia by means of destruction as taught in Jeremiah 49:28\u201333<\/a>. This passage describes the total devastation of Saudi Arabia by<\/span> war until the inhabitants are scattered and dispersed all over the world. The land itself will be a perpetual desolation throughout the Kingdom and the residents will be dispersed everywhere. While Egypt\u2019s desolation and dispersion will last only forty years, for <\/span>Saudi Arabia it will last for the full one thousand years.<\/p>\n

Peace will come between Israel and Saudi Arabia by means of destruction.<\/p>\n

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6. Elam: Persia or Iran<\/p>\n

Although Elam, Persia or Iran, is not an Arab state, its future will be examined because it shares the same religion, Islam, with the Moslem Arabs.<\/p>\n

Peace will come between Isra<\/span>el and Iran by means of destruction, according to Jeremiah 49:34\u201339<\/a>. Jeremiah described the destruction of Elam, with the inhabitants being completely dispersed all over the world. The destruction wil<\/span>l be partial, and the dispersion will be temporary. Eventually the inhabitants will return and resettle Iran. The future of Iran is similar to that of Egypt, but the length of time they will be in dispersion is not revealed.<\/span><\/p>\n

So peace will come between Israel and Iran by means of destruction, dispersion, and then a conversion and a return. There will be a saved nation of Elam, Persia or Iran, in th<\/span>e Kingdom.<\/p>\n<\/div>\n<\/div>\n

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D. The Two Desolate Spots of the Kingdom<\/p>\n

During the Messianic Age, the entire world will be fruitful and very productive; the whole earth will be characterized by beauty. Nevertheless, there will be two desolate spots throughout the period of the Kingdom: Babylon and Edom.<\/p>\n<\/div>\n<\/div>\n

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1. Babylon: Southern Iraq<\/p>\n

The first of these two desolate spots will be the former world capital of the Antichrist: Babylon. Several passages make this point. The first is Isaiah 13:20\u201322<\/a>. Jeremiah 50<\/span>:39\u201340<\/a> described the uninhabitable ruins as similar to Sodom and Gomorrah. Jeremiah 51:41\u201343<\/a> emphasized the totality and completeness of Babylon\u2019s desolation. Throughout the Kingdom period, no man wil<\/span>l even so much as pass by the ruins of Babylon, something that is hardly true today. According to Revelation 19:3<\/a>, not only will Babylon be a desolate waste, it will also be a place of continual burni<\/span>ng and smoke. It is obvious that the animal inhabitants, mentioned in Isaiah 13:20\u201322<\/a> and Jeremiah 50:39\u201340<\/a>, cannot live in a place of continual burning pitch and brimstone and so they cannot be liter<\/span>al animals. What they are is explained by Revelation 18:1\u20132<\/a>. This place of continual burning and smoke will be a place of confinement for many demons during the Kingdom period. It is clear from Revela<\/span>tion 9<\/a> and other passages that demons have animal like features, and this is what the animals of the Isaiah and Jeremiah passages actually represent. In fact, the Hebrew word translated wild goats<\/em> ref<\/span>ers to demons in goat form.<\/p>\n<\/div>\n<\/div>\n

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2. Edom: Southern Jordan<\/p>\n

The second desolate spot in the Kingdom will be Edom or southern Jordan. This is also pointed out by several prophets. Isaiah 34:8\u201315<\/a> states that the reason for Edom\u2019s becoming a perpetual desolation is their sins against Israel. Like Babylon, it is to become a place of continual burning and smoke, inhabited by various foul birds and animals, and characterized by confusion. It will be totally uninhabited by men and will be inhabited only by those animals mentioned. Yet these animals cannot live in a place of burning pitch and brimstone. Two clues in this passage show that these are not literal birds and animals. Again, the word translated wild goats<\/em> actually means \u201cdemons in goat form.\u201d The word translated night monster<\/em> means \u201cnight demons.\u201d Like Babylon, Edom will also be an abode of demons.<\/p>\n

Jeremiah 49:17\u201318<\/a> emphasizes the totality of its devastation, for no human will inhabit the land of Edom or even pass through it. Like Babylon, the desolation will be similar to that of Sodom and Gomorrah.<\/p>\n

Ezekiel 35:10\u201315<\/a> amplifies the reason for such massive destruction in Edom: their glee over the fall of Israel and Judah. Because of this, punishment must come. While the whole earth is beautified and rejoicing, Edom will be a desolation. The calamities, which fell on Israel will now fall on Edom in a more severe way.<\/p>\n

Finally, Joel 3:19<\/a> states that, while Egypt\u2019s desolation will be limited to only forty years, as for Edom, because of her unique violence against Israel, her desolation will be permanent and will last throughout the Kingdom.<\/p>\n

Throughout the Millennial Kingdom, while the whole earth is beautified and blossoming as the rose, the two areas of Babylon and Edom will be places of continual burning pitch and burning brimstone. Their smoke will rise and be visible for the entire one thousand years. While Satan will be confined in the Abyss, his demons will be confined in Babylon and Edom.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

<\/div>\n
<\/div>\n
<\/div>\n","protected":false},"excerpt":{"rendered":"

And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more. Isaiah 2:4 This study is divided into four main sections: the basis for the … <\/p>\n

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