{"id":90,"date":"2017-10-28T15:17:38","date_gmt":"2017-10-28T13:17:38","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=90"},"modified":"2017-10-28T15:17:38","modified_gmt":"2017-10-28T13:17:38","slug":"israel-in-the-messianic-kingdom","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/10\/28\/israel-in-the-messianic-kingdom\/","title":{"rendered":"Israel in the Messianic Kingdom"},"content":{"rendered":"

Behold, the days come, says Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah<\/em><\/p>\n

Jeremiah 31:31<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n

Within the period of the Messianic Kingdom, Israe<\/span>l is a major theme of the Old Testament prophets. Indeed, it was the high point of Old Testament prophecy and every writing prophet\u2014with the exception of Jonah, Nahum, Habakkuk, and Malachi\u2014had something to say about Israel. The last two prophets d<\/span>id make reference to the Second Coming and the Tribulation, which, in the wider context of the Prophets, implied a kingdom to follow. To spiritualize and allegorize away such a great amount of Scripture is to confuse the whole science of interpretation. There is no reason to spiritualize any of these prophecies any more than there is reason to do so with the first coming prophecies of the Messiah, those prophecies that deal with His virgin birt<\/span>h, His birth in Bethlehem, His death, or His physical Resurrection.<\/span><\/p>\n

Because of the amount of revelation <\/span>available on Israel in the Messianic Kingdom, this study will be divided into eight major sections: the four facets of the final restoration of Israel, other characteristics of Israel\u2019s final restoration, the Millennial Mountain of Jeho<\/span>vah\u2019s House, the Millennial Temple, the millennial system of priesthood and sacrifices, the millennial river, the Millennial Israel, and the Millennial Jerusalem.<\/p>\n

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I. The Four Facets of the Final Restoration of Israel<\/p>\n

There are four primary facets to Israel\u2019s final restoration: the regeneration of Israel, the regathering of Israel, the possession of the Land, an<\/span>d the reestablishment of the Davidic Throne. Each facet is based on a specific covenant and each of these covenants is fully developed in later prophetic revelation. This section will survey each cove<\/span>nant as it relates to Israel\u2019s final restoration along with the prophetic development of these covenants.<\/p>\n<\/div>\n<\/div>\n

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A. The National Regeneration of Israel<\/p>\n<\/div>\n<\/div>\n

1. The Basis: The New Covenant<\/p>\n

The timing of this national regeneration is the Campaign of Armageddon This section is concerned with the development of that motif.<\/p>\n

The basis of Israel\u2019s final regenera<\/span>tion is the New Covenant, found in Jeremiah 31:31\u201334<\/a>: Behold, the days come, says Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the c<\/em><\/span>ovenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says Jehovah. But this is the covenant that I will make with the house of Israel after those days, says Jehovah: I will put my law in their inward parts, and in <\/em><\/span>their heart will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, says Jehovah: for I will forgive their iniquity, and their sin will I remember no more.<\/em><\/span><\/span><\/p>\n

In verse 31<\/a>, the announcement of the New Covenant begins with a declaration that it will be a Jewish co<\/span>venant, for it will be made with both houses of Israel. Verse 32<\/a> states that it will be in sharp contradistinction with the older Mosaic Covenant. Of the five Jewish covenants, the Mosaic Covenant was<\/span> the only conditional one. Although God had been faithful in keeping His terms of the covenant, Israel had not been so faithful, resulting in the Mosaic Covenant\u2019s being broken. For while the Mosaic Covenant showed the standard of righteousness demanded by the Law, it could never impart to the Jew the power to keep it. But, in verse <\/span>33<\/a>, that problem will be rectified in the New Covenant through re<\/span>generation, which will provide the internal power necessary to meet and to keep the righteous standards of God. In verse 34<\/a>, the result of the New Covenant will be a total national regeneration of Isr<\/span>ael. Jewish missions and Jewish evangelism will not be needed in the Messianic Kingdom because every Jew will know the Lord, from the least to the greatest. The sins of Israel will be forgiven and forgotten. While there will be Gentile unbelievers in the Kingdom, there will be<\/span> no Jewish unbelievers in the Kingdom. To a man, all the Jews will believe. There will be no need to tell a Jew to know the<\/em><\/span> Lord<\/em> because they will all know Him.<\/p>\n

It is upon this New Covenant that the first facet of Israel\u2019s final restoration, the national regeneration of Israel, is based.<\/p>\n

2. The Prophetic Development<\/p>\n

That Israel was to undergo a national regeneration is not confined to the words of the New Covenant alone. The truths of the New Covenant are greatly elaborated by various<\/span> prophets. Other prophets mention either the New Covenant or the facet of the New Covenant that deals with the regeneration of Israel. For example, Isaiah 29:22\u201324<\/a> states that a promise is made to the<\/span> patriarch Jacob. Although for most of Jewish history, Jacob would have been ashamed of the waywardness of his descendants, when the national regeneration comes, he will have much to be proud of. According to <\/span>Isaiah 30:18\u201322<\/a>, the regeneration will be a result of the judgments of the Great Tribulation, which will be God\u2019s discipline upon the nation of Israel in order to correct them. It will be by <\/span>way of the judgments of the Tribulation that Israel will come to a saving knowledge of her Messiah. Later, in Isaiah 44:1\u20135<\/a>, the prophet wrote that it was God who chose Israel from the very beginning,<\/span> but Israel has yet to become the chosen vessel that she was ordained to be. God will pour out His Spirit upon the entire nation. The result will be that Israel will begin to bear fruit and remain ever loyal to her God. Then, in chapter <\/span>44:21\u201323<\/a>, Isaiah emphasized the removal of Israel\u2019s sins. Israel\u2019s everlasting salvation and freedom from shame is emphasized in Isaiah 45:17<\/a>.<\/p>\n

The two other Major <\/span>Prophets who also spoke of this final regeneration are Jeremiah and Ezekiel. Jeremiah 24:7<\/a> records that when God regenerates Israel He will give them a heart to know the Him. With this regenerated hea<\/span>rt, they will be able to return to the Lord with an undivided heart. And according to Jeremiah 50:19\u201320<\/a>, at the time of her regeneration, Israel\u2019s sins will no longer be found.<\/p>\n

Ezekiel also emphasized<\/span> that future regeneration of Israel in Ezekiel 11:19\u201320<\/a>, where he wrote that, at the time of Israel\u2019s regeneration, they will be given a new heart and a new spirit as their human spirit will be reborn<\/span>. The result of this work of God on the heart and spirit of man will be an enablement to walk in and to keep the righteous standards of God. Later, Ezekiel 36:25\u201327<\/a> repeats earlier aspects and then ad<\/span>ds some information of his own. He further describes the coming regeneration. All of Israel\u2019s sins will be cleansed. A regenerated heart and spirit will be given to Israel so that she can walk in newness of life. Furthermore, the Holy S<\/span>pirit will indwell the Jews, thus they will be empowered to walk in the commandments of the Lord.<\/p>\n

The regeneration of Israel is also the prominent theme in the Mino<\/span>r Prophets. Hosea, who spoke a great deal about God\u2019s punishment for Israel\u2019s sins, did not fail to speak of Israel\u2019s regeneration. Hosea 1:10\u20132:1<\/a> states that, although judgments will decimate the ran<\/span>ks of Israel, nevertheless, the time will come when Israel will increase tremendously in population. Even though for a long period of time they are Lo Ammi, \u201cnot my people,\u201d they will once again become Ammi, \u201cmy people,\u201d the people of God. When the reuni<\/span>fication comes, they will be God\u2019s people who have obtained God\u2019s mercy. Hosea not only begins his book with Israel\u2019s regeneration, he also ends w<\/span>ith it in Hosea 14:4\u20138<\/a>. In this passage, Hosea states that Israel\u2019s backsliding will all be thoroughly healed, for only then will Israel receive the manifold blessings of God. All worship of other god<\/span>s will cease when the regeneration comes.<\/p>\n

That this regeneration of Israel will be the result of the outpouring of the Holy Spirit is the point of Joel 2:28\u201332<\/a>. Once the Holy Spirit is poured out on a<\/span>ll Israel, then they will call upon the Name of the Lord. God will respond to that call by delivering and saving them.<\/p>\n

This national regeneration of Israel will result in the total forgiveness of Isra<\/span>el\u2019s sins. This is spelled out by Micah 7:18\u201320<\/a>: Who is a God like unto you, that pardons iniquity, and passes over the transgression of the remnant of his heritage? he retains not his anger for ever,<\/em><\/span> because he delights in lovingkindness. He will again have compassion upon us; he will tread our iniquities under foot; and you will cast all their sins into the depths of the sea. You will perform the truth to Jacob, and the lovingkindness to Abraham, which you have sworn unto our fathers from the days of old.<\/em><\/span><\/p>\n

God\u2019s loyal love for Israel will cause Him to pardon and pass over the sins of Israel w<\/span>hen He will return to them in all compassion. He will do this on the basis of the Abrahamic Covenant, especially as it is developed in the salvation aspect by the New Covenant.<\/p>\n

Another prophecy that s<\/span>poke of Israel\u2019s regeneration is Zephaniah 3:9\u201313<\/a>. This prophecy states that, throughout the Dispersion, the Jews will begin to call upon the Name of the Lord. It is important to note that, regardless<\/span> of where the Jews are, they will respond so that the regeneration will indeed be total.<\/p>\n

One final passage is Romans 11:25\u201327<\/a>: For I would not, brethren, have you ignorant of this mystery, lest ye be <\/em><\/span>wise in your own conceits, that a hardening in part has befallen Israel, until the fulness of the Gentiles be come in; and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: And this i<\/em><\/span>s my covenant unto them, When I shall take away their sins.<\/em><\/p>\n

As Paul brings to a conclusion his lengthy treatment of Israel\u2019s pl<\/span>ace in the program of God, he points out that her present blindness and hardening is not permanent. Rather, it is temporary, until the \u201cfull number\u201d of Gentiles preordained for the Body of the Messiah is reached. It is then that the hardening of Israel will be remove<\/span>d, and all Israel living at that time will be saved.<\/p>\n

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B. The Regathering of Israel<\/p>\n<\/div>\n<\/div>\n

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1. The Basis: The Land Covenant<\/p>\n

The second facet of the final restoration of Israel is based on the Palestinian Covenant, found in of Deuteronomy 29:1\u201330:20<\/a>. Traditionally, this covenant has been known as the Palestinian Covenant, for it largely concerns the Land that for centuries was called \u201cPalestine.\u201d This was an appropriate term at the time it was coined, and even Jews called the Land \u201cPalestine,\u201d but it is now an unfortunate name for two reasons. First, it was the name given to the Land by the Roman Emperor Hadrian after the second Jewish revolt under Bar Cochba, a.d. 132\u2013135. Hadrian\u2019s purpose was to erase any Jewish remembrance of the Land as part of his policy to \u201cde judaize\u201d the Land. Secondly, due to the historical events in the Middle East in the twentieth century, the name is associated more with Arabs than with Jews. For these reasons and others, it will be called \u201cthe Land Covenant\u201d in this study. However, it should be noted that in other writings, it is still called the Palestinian Covenant.<\/p>\n

Deuteronomy 29<\/a> begins with a clear statement in verse 1<\/a> that the Land Covenant is distinct and different from the Mosaic Covenant. The former is eternal and unconditional, while the latter is both temporal and conditional. In verses 2\u20139<\/a>, Moses then records in summary form the forty years of the wilderness experience leading up to the point of entrance into the Promised Land. But before this can occur, in verses 10\u201313<\/a> another covenant needs to be made in order to warn them of things to come. In verses 14\u201321<\/a>, they are warned against turning away from the Lord. Then, according to verses 22\u201329<\/a>, the passage proceeds to state that they will do exactly that. This will result in the dispersion out of the Land and into the Gentile nations to endure a long period of many persecutions.<\/p>\n

But this dispersion out of the Land will not be permanent, because there will eventually be a regathering as described in Deuteronomy 30:1\u201310<\/a>. This passage states that, after the long period of persecution described in chapter 29<\/a>, there will ultimately be the regeneration of Israel as the people return to the Lord. Following the regeneration of Israel, there will be the regathering from all parts of the world, so that even if Jews should be found in the uttermost parts of the heavens, nevertheless, they will be returned and brought back into the Promised Land. But this regathering will occur only after the regeneration of Israel, at which time the punishments previously applied to Israel will now be applied to the Gentiles. Although curses may fall on the Gentiles, in verses 8\u20139<\/a> there will only be blessings for Israel because, in verse 10<\/a>, they will totally return to the Lord. The Land Covenant ends with some further admonitions, warnings, and promises in verses 11\u201320<\/a>.<\/p>\n<\/div>\n<\/div>\n

2. The Prophetic Development<\/p>\n

Following her regeneration, the regathering of Israel is another high point of prophetic revelation to be found in many of the Prophets. Isaiah describes the final regathe<\/span>ring as the second of two worldwide regatherings of Israel in Isaiah 11:11\u201312:6<\/a>. Although many commentators identify the first regathering as the return from Babylonian Captivity, this could hardly be<\/span> described as a worldwide regathering. The first worldwide regathering is the one in unbelief prior to the Great Tribulation and has been happening since 1948. This first regathering is in unbelief in<\/span> preparation for judgment. The regathering described in verse 11a<\/a> is the second one, in faith in preparation for the millennial blessings. In verse 11b<\/a>, this regathering is not merely from the local n<\/span>ations of the Middle East, but from all over the world, according to verse 12<\/a>. Isaiah continues to develop certain characteristics of Israel\u2019s final regathering. First, in verses 13\u201314<\/a>, the unity betw<\/span>een Israel and Judah will be restored and Ephraim\u2019s envy of Judah will cease. This envy had developed over the placing of the House of God in Judah (Ps. 78:9\u201311<\/a>, 67\u201368<\/a>). The unity of Israel and Judah <\/span>will enable them to overcome their opponents. Secondly, the final regathering will be accompanied by miracles, according to verses 15\u201316<\/a>. The term the tongue of the Egyptian<\/em> sea refers to the Gulf of <\/span>Suez. This passage states that it will dry up, while the Euphrates will be smitten and split up into seven smaller streams, making it easy to cross. Just as a highway was made for Israel at the Exodus, there will be a similar o<\/span>ne in the final regathering. Immediately after the Exodus, Israel sang the song found in Exodus 15:1\u201318<\/a>. In the same way, after the final regathering, Israel will sing the s<\/span>ong found in Isaiah 12:1\u20136<\/a>. The song is in two stanzas. In the first stanza, verses 1\u20133<\/a>, Israel gives a thanksgiving to God for turning away His anger. They now realize that salvation is in Jehovah, w<\/span>ho has poured out the waters of salvation. In the second stanza, verses 4\u20136<\/a>, they wish to make known God\u2019s deeds to the whole world, so they give thanks, sing, and shout out loud of God\u2019s goodness.<\/p>\n

Th<\/span>e prophet later emphasized the totality of the regathering in Isaiah 27:12\u201313<\/a>, for, one by one, every Jew will be brought back into the Land of Israel. As in the previous Isaiah passage, the key local<\/span>ity of the regathering will be from the Middle East nations since, as a result of the fall of Israel in the middle of the Tribulation, the majority of the Jews will be located in this vicinity and it is here that they will have suffered the most. And so the Jews will be taken one by one out of Egypt and Assyria, modern Ir<\/span>aq. Jews are still to be found in various Arab countries suffering tremendous persecutions. But in the regathering, they will be rescued from the land of their enemies. The regathering will be from all over the world, but with special emphasis on the Middle East nations.<\/span><\/p>\n

The m<\/span>agnitude of the final regathering is described in Isaiah 43:5\u20137<\/a>: Fear not; for I am with you: I will bring your seed from the east, and gather you from the west; I will say to the north, Give up; and <\/em><\/span>to the south, Keep not back; bring my sons from far, and my daughters from the end of the earth; every one that is called by my name, and whom I have created for my glory, whom I have formed, yea, whom I have made.<\/em><\/span><\/p>\n

As far as locality is concerned, the regathering will be worldwide, and to emphasize this fact, all four points of the compass are mentioned in verses 5\u20136<\/a>. Then the magnitude is illustr<\/span>ated in verse 7<\/a> by the usage of three words: created, formed<\/em>, and made.<\/em> These three words are used interchangeably in the creation account of Genesis 1\u20132<\/a>. Hence, from God\u2019s perspective, the final rega<\/span>thering will be on the magnitude of the original Creation.<\/p>\n

The comparative magnitude of the final regathering with previous works of God is something also pointed out by Jeremiah the Prophet. In Jerem<\/span>iah 16:14\u201315<\/a>, it is compared with Exodus: Therefore, behold, the days come, says Jehovah, that it shall no more be said, As Jehovah lives, that brought up the children of Israel out of the land of Egy<\/em><\/span>pt; but, As Jehovah lives, that brought up the children of Israel from the land of the north, and from all the countries whither he had driven them. And I will bring them again into their land that I gave unto their fathers.<\/em><\/span><\/p>\n

Throughout Jewish history, the Exodus has been considered the high point of Jewish history but, after the final regathering, this will change. In the future, it will be the fi<\/span>nal regathering of the Jews that will become the high point of Jewish history.<\/p>\n

Later, the prophet stated in Jeremiah 23:3\u20134<\/a>: And I will gather the remnant of my flock out of all the countries whither <\/em><\/span>I have driven them, and will bring them again to their folds; and they shall be fruitful and multiply. And I will set up shepherds over them, who shall feed them; and they shall fear no more, nor be dismayed, neither shall any be lacking, says Jehovah.<\/em><\/span><\/p>\n

From all over the world the Jews are to be regathered into the Land, where they will produce much fruit. Furthermore, God will provide righteous le<\/span>aders who will feed the people with righteousness, justice, and understanding. There is another comparison with the Exodus in verses 7\u20138<\/a>.<\/p>\n

One other passage that speaks of the regathering is Jeremiah 3<\/span>1:7\u201310<\/a>. Following the regeneration of Israel, all of the Jews will be regathered, regardless of their state of health and regardless of their location. There will be no hindrances whatsoever to the re<\/span>gathering, for the same God who was able to scatter them will also be able to regather them.<\/p>\n

Ezekiel picked up the same motif in Ezekiel 11:14\u201318<\/a>. The same God who scattered Israel has every intention<\/span> of regathering them back into their own Land so that regenerate Israel can cleanse the Land of all pollution. Later, the prophet restated this doctrine in Ezekiel 36:24<\/a>.<\/p>\n

The Minor Prophets were not r<\/span>emiss in speaking of the regathering, One such prophecy is found in Amos 9:14\u201315<\/a>. The emphasis of Amos is on permanency. Israel is to be regathered in order to rebuild the Land. In the final regatheri<\/span>ng, God will plant them in the Land so that they will never again be uprooted and dispersed out of the Land.<\/p>\n

The Prophet Zephaniah, whose whole theme was one of judgment, closed his book with a promis<\/span>e of the final regathering in Zephaniah 3:18\u201320<\/a>. The judgment meted out against Israel is the result of her sins. These judgments will not have a destructive effect, but a corrective one. Once correct<\/span>ion takes place, the regathering will indeed occur, and the final regathering will cause Israel to be a name and a praise among the Gentile nations.<\/p>\n

Zechariah is the final prophet of the Old Testament<\/span> to speak of the regathering. In Zechariah 10:8\u201312<\/a>, he portrayed the final regathering in terms of hissing, which is the call of a shepherd for his sheep. The regathering will be a result of the redem<\/span>ption and regeneration of Israel. While the regathering is to occur from around the world, there will be a special emphasis on the Middle East nations. Once all the Jews are regathered, they will never again depart from the Lord.<\/span><\/p>\n

In the New Testament, the final regathering revealed by the Old Testament prophets is summarized in Matthew 24:31<\/a>. And he shall send forth his angels with a great sound o<\/em><\/span>f a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.<\/em><\/p>\n

With the background of Isaiah 27:12\u201313<\/a>, Yeshua (Jesus) stated that the angels will be in<\/span>volved in the final regathering and they will bring the Jews back into the Land. As to locality, the emphasis is on the worldwide regathering. The Matthew passage is a rather simple summary of all that the prophets had to say about the second facet o<\/span>f Israel\u2019s restoration. Its purpose was to make clear that the worldwide regathering predicted by the prophets will be fulfilled only after the Second Coming. In the parallel passage, <\/span>Mark 13:27<\/a>, a detail is added. With the additional background of Deuteronomy 30:3\u20134<\/a>, Yeshua added that the regathering will be from the uttermost part of the earth, r<\/span>eferring to living Israel, and the uttermost part of Heaven, referring to resurrected Israel.<\/p>\n

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1. The Basis: The Abrahamic Covenant<\/p>\n

The third facet of the final restoration of Israel encompasses two aspects: the total boundaries of the Land and the productivity of the Land. The basis for this facet of the Abrahamic Covenant is found in various passages of the Book of Genesis. There are too many passages relating to this facet to cite them all, therefore, only those passages dealing with the Land aspect will be cited.<\/p>\n

The very beginning of the Abrahamic Covenant is Genesis 12:1\u20133<\/a>: Now Jehovah said unto Abram, Get you out of your country, and from your kindred, and from your father\u2019s hous<\/em>e, unto the land that I will show you: and I will make of you a great nation, and I will bless you, and make your name great; and be you a blessing; and I will bless them that bless you, and him that curses you will I curse: and in you shall all the families of the earth be blessed.<\/em><\/p>\n

At the time the covenant was initially made, Abram was simply told to leave for a land that God would show him. At this point, Abram is promised only to be shown a land and nothing more.<\/p>\n

When Abram arrived in the land, God again revealed Himself in Genesis 12:7<\/a>: And Jehovah appeared unto Abram, and said, Unto your <\/em>seed will I give this land: and there built he an altar unto Jehovah, who appeared unto him.<\/em><\/p>\n

In this verse, the promise is stated in such a way that it is Abram\u2019s seed that is to possess the Land. So from this passage alone, it might be concluded that Abram himself was never to posses the Land.<\/p>\n

But that is not the case, as another passage on the Abrahamic covenant makes clear in Genesis 13:14\u201317<\/a>: And Jehovah said unto Abram, after that Lot was separated from him, Lift up now your eyes, and look from the place where you are, northward and southward and eastward and westward: for all the land wh<\/em>ich you see, to you will I give it, and to your seed for ever. And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then may your seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for unto you will I give it.<\/em><\/p>\n

Although for the time being, the area for grazing was divided between Abram and Lot, ultimately all the land that Abram could see is to be possessed by him, according to verses 14\u201315<\/a>. The promise is clearly made that the Land is to be possessed by Abram personally as well as by Abram\u2019s seed. Yet Abram died never having possessed any part of the Land, except for a few wells and a burial cave, which he had to purchase with good money. In order for God to fulfill His promise to Abram, two things have to occur: first, Abram must be resurrected; and secondly, the Land must be restored to Israel. Because Abram\u2019s seed is to possess the Land as well, the population will greatly increase at that time. Abram was then directed to walk throughout the Land in order to get to know it very well, for, according to verse 17<\/a>, some day he will posses it.<\/p>\n

In the above passage, Abram was told that all the land he could possibly see would be possessed by him, but no exact boundaries were given. Later however, as God confirmed the covenant, the exact boundaries were given in Genesis 15:12\u201321<\/a>. At the time of the signing and the sealing of the Abrahamic Covenant, God spelled out the future history of Abram\u2019s seed prior to their initial possession of the Land in verses 12\u201316<\/a>: And when the sun was g<\/em>oing down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. And he said unto Abram, Know of a surety that your seed shall be sojourners in a land that is not theirs, and shall serve them; an<\/em>d they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. But you shall go to your fathers in peace; you shall be buried in a good old age. And in the fourth generation they shall come hither again; for the iniquity of the Amorite is not yet full.<\/em><\/p>\n

God signed and sealed the covenant in verse 17<\/a>: And it came to pass, that, when the sun went down, and it was dark, behold, a smoking furnace, and a flaming torch that passed between these pieces.<\/em><\/p>\n

God then declared the boundaries of the Land in verses 18\u201321<\/a>: In that day Jehovah made a covenant with Abram, saying, Unto your seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: the Ke<\/em>nite, and <\/em>the Kenizzite, and the Kadmonite, and the Hittite, and the Perizzite, and the Rephaim, and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.<\/em><\/p>\n

The borders are to extend from the Euphrates River in the north to the River of Egypt in the south. There is no problem with the identity of the Euphrates River in the north, but there has been some confusion over the identity of the River of Egypt. Some have identified it as being the same as the Brook of Egypt mentioned in other passages. At times, both have been identified with the Nile River, making it the southern border. But none of these suppositions is correct. The Brook of Egypt and the River of Egypt are not the same. The latter refers to a continuous flowing river, while the former is a wadi<\/span>, a dry river bed that only has water in it periodically during the rainy season. The words for river<\/em> and brook<\/em> are two different Hebrew words, also forcing one to keep the two distinct. The Brook of Egypt is the modern Wadi el Arish<\/span> running south to north in the central Sinai Peninsula. Just as the River of Egypt<\/em> is not the same as the Brook of Egypt, neither is it the Nile River. If that were the case, the Israelites would have been in the Promised Land before they ever left Egypt. Rather, it refers to one of the \u201cfingers\u201d or branches of the Nile River. As the river flows from the south to the north before reaching the Mediterranean Sea, it enters an area known as the Nile Delta, where it breaks up into a number of fingers or branches. The easternmost finger was known as the River of Egypt. Today, the River of Egypt is along the line of the modern Suez Canal. Hence, according to this passage, Israel\u2019s southern boundary is to extend down to about where the Suez Canal is today. This raises some questions concerning consistency with other passages. This passage gave the southern boundary as the River of Egypt, while the passages in the Prophets, when dealing with the Jewish settlements of the Land in the final restoration, gave the southern boundary as the Brook of Egypt. But this is not really a contradiction. Rather, it is simply the difference between the extent of possession and control in contrast to the extent of actual settlement. In the final restoration of the Land, Israel will possess all the way south to the River of Egypt and will control down to the area of the modern Suez Canal. But as far as where the Jews will be living, the actual boundary of settlement will extend only as far south as the Brook of Egypt or the modern Wadi el Arish.<\/p>\n

After Abraham, the covenant is reconfirmed through Isaac in Genesis 26:2\u20135<\/a>: And Jehovah appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell you of: sojourn in this land, and I will be with you, and I wil<\/em>l bless you; for unto you, and unto your seed, I will give all these lands, and I will establish the oath which I swore unto Abraham your father; and I will multiply your seed as the stars of heaven, and will give unto your seed all these lands; and in your seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my charg<\/em>e, my commandants, my statutes, and my laws.<\/em><\/p>\n

Isaac is commanded to stay in the Land and not to leave it, for it is to Isaac and to Isaac\u2019s seed that the Land will be given. It should be noted that the promise is not merely to Isaac\u2019s descendants, but to Isaac himself. This would require Isaac\u2019s future resurrection and possession of the Land. As for Isaac\u2019s seed, it will be greatly increased in population. It is to Isaac, not to Ishmael or to the six sons of Keturah, that the Abrahamic Covenant is reconfirmed.<\/p>\n

After Isaac, the Abrahamic Covenant is reconfirmed to Jacob in Genesis 28:13\u201315<\/a>: And, behold, Jehovah stood above it, an<\/em>d said, I am Jehovah, the God of Abraham your father, and the God of Isaac: the land whereon you lie, to you will I give it, and to your seed: and your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to<\/em> the east, and to the north, and to the south: and in you and in your seed shall all the families of the earth be blessed. And, behold, I am with you, and will keep you, whithersoever you go, and will bring you again into this land: for I will not leave you, until I have done that which I have spoken to you of.<\/em><\/p>\n

It is to Jacob, not to Esau, that the covenant is now reconfirmed. The promise is made that the Land will be given to both Jacob and Jacob\u2019s seed. So again, the possession of the Land is not a promise to the seed only, but to the individual Jacob as well. For this reason, Jacob must also be resurrected and possess the Land. As stated in the previous passage, the seed will be greatly multiplied at that time. As for Jacob himself, who was now departing from the Land, God will bring him back in his own lifetime.<\/p>\n

Therefore, it is on the Abrahamic Covenant, which is reconfirmed through Isaac and Jacob and then to all of Jacob\u2019s descendants (Gen. 49<\/a>), that the third facet of Israel\u2019s final restoration is based.<\/p>\n<\/div>\n<\/div>\n

2. The Prophetic Development<\/p>\n

This third facet of Israel\u2019s final restoration was further developed in both the Law and the Prophets. It will be necessary to survey those passages that deal with the pro<\/span>phetic development of the Abrahamic Covenant.<\/p>\n

As far as the Law is concerned, Leviticus 26:40\u201345<\/a> states that, following the regeneration of Israel, God will fully carry out the promises of the Abraham<\/span>ic Covenant concerning the Land. On the basis of the Abrahamic Covenant, He will restore to them the Land that has lain desolate for so long. In another part of the Law, Deuteronomy 30:5<\/a> states that t<\/span>he possession of the Land is also part of the Land Covenant.<\/p>\n

The prophets of Israel developed this facet even further in both the Major and Minor Prophets. Among the Major Prophets, Isaiah 27:12<\/a> bring<\/span>s out the first aspect of the possession of the Land, its total borders. The northern boundary, the Euphrates River, and the southern boundary, the Brook of Egypt, are possessed for the first time in all of<\/span> Israel\u2019s history. Israel will be able to settle in all of the Promised Land.<\/p>\n

The second aspect of the possession of the Land, increased productivity of the Land, is stressed in Isaiah 30:23\u201326<\/a>.<\/span> The Land will be well watered and will produce abundant food for both men and animals. Furthermore, there will be a tremendous increase of light, with the moon shining as brightly as the sun, while th<\/span>e light of the sun will be increased seven times what it is today. It will be a time of healing all physical infirmities.<\/p>\n

As for the deserts of Israel, Isaiah 35:1\u20132<\/a> states: The wilderness and the dr<\/em><\/span>y land shall be glad; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon<\/em><\/span>: they shall see the glory of Jehovah, the excellency of our God.<\/em><\/p>\n

Isaiah later brought out the productivity aspect again in chapter 65:21\u201324<\/a>. With the possession of the Land o<\/span>f Israel, not only will the Jews be able to build houses and plant vineyards and crops, but they will also enjoy the work of their hands, for no enemy will take it from them. Furthermore, they will enjoy it until a ripe old age.<\/span><\/p>\n

Another Major Prophet, Jeremiah, also stressed the greater productivity of the Land in the final restoration. In Jeremiah 31:1\u20136<\/a>, he wrote that, because of God\u2019s everlasti<\/span>ng love for His people, He intends to restore and build them again. There will be a time of plenty once again for Israel and the hills of Ephraim will echo with the call to come and worship God in Jerusalem. Later, Jeremiah returned to the the<\/span>me in verses 11\u201314<\/a>. After the redemption of Israel, they will be restored to the Land that will produce abundantly and give joy to all the inhabitants of the<\/span> Land.<\/p>\n

The next Major Prophet, Ezekiel, picked up the motif of the possession of the Land in Ezekiel 20:42\u201344<\/a> and stated that Israel is to be brought back into their land in accordance with the promis<\/span>es of God to the forefathers in the Abrahamic Covenant. Israel will turn away from her sins of the past and will detest them and now serve God alone. Later, in chapter 28:25\u201326<\/a> the prophet adds that, <\/span>following the regeneration and regathering, Israel will then possess the Land in accordance with the Abrahamic Covenant. The security in which Israel will live and enjoy the works of her hands is then emphasized. Along with <\/span>the element of increased production, the security aspect is the theme of Ezekiel 34:25\u201331<\/a>. Because there will no longer be any wild beasts in the Land, Israel will be able to e<\/span>njoy the Land in total security. The rains will come in their proper time and in proper amounts thereby increasing production. Not only is Israel to be secure from the wild beasts, but also from all her enemies of the past. None will come to destroy the crops. In every way, Israel will <\/span>be rightly related to God and will be His peculiar possession. Nor is this the end of the subject, as the prophet continued in <\/span>Ezekiel 36:8\u201315<\/a> that, in spite of years of desolation, the Land is to be tilled again and populated for the inhabitants of the Land will be greatly increased. Israel will again possess t<\/span>he Land, and the production of the Land will be tremendous. Later in verses 28\u201338<\/a>, Ezekiel declared that Israel will again posses the Land as a result of her regeneration. The reproach of Israel will <\/span>be removed, and she will detest her past sins. It is not for Israel\u2019s glory that the regeneration and the tilling and rebuilding of the Land will occur, but for God\u2019s own glory among the nations. As for Israel, the population will increase and the desolate places will be rebuilt.<\/span><\/p>\n

The repossession of the Land is also promised in the Minor Prophets. Joel 2:18\u201327<\/a> states that God will be jealous for H<\/span>is Land, and this burning jealousy will bring about a great productivity in the Land. The Land will be secure from any further invasions, and it will produce abundantly. The rains will come at the proper time seasons and in proper amounts<\/span>, causing a tremendous amount of surplus in their storages and recuperation from all previous losses due to pestilences. Israel will never again be ashamed, but will have a special relationship to God. Later in chapter <\/span>3:18<\/a>, the prophet declared that there will be an abundance of water in the Land.<\/p>\n

The increased productivity of the Land is again pointed out in<\/span> Amos 9:13<\/a>.<\/p>\n

To summarize this section, for the first time in Israel\u2019s history, she will possess all of the Promised Land while the Land itself will greatly increase its productivity and be well watere<\/span>d, all on the basis of the Abrahamic Covenant.<\/p>\n

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D. The Reestablishment of the Davidic Throne<\/p>\n<\/div>\n<\/div>\n

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1. The Basis: The Davidic Covenant<\/p>\n<\/div>\n<\/div>\n

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The fourth facet of the final restoration of Israel is based upon the Davidic Covenant found in two passages of Scripture. The first passage is 2 Samuel 7:11b\u201316<\/a>: Mo<\/em>reover Jehovah tells you that Jehovah will make you a house. When your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, that shall proceed out of your bowels<\/em>, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; but my lovingkindness shall not depart from him, as I took it from Saul, whom I put away before you. And your house and<\/em> your kingdom shall be made sure for ever before you: your throne shall be established for ever.<\/em><\/p>\n

In this covenant, David is promised that he will be the head of a dynasty in verse 11b<\/a>. In verse 12<\/a>, after David dies, the throne will go to Solomon, one of David\u2019s sons, and the kingdom will be established in his hand in verse 12<\/a>. It is Solomon who will build the Temple in verse 13<\/a>, and so God will establish his throne, not Solomon himself, for eternity. In verses 14\u201315<\/a>, Solomon will sin and God will have to punish him, but God\u2019s loyal love will not be removed from Solomon as it was from Saul. Nevertheless, the Davidic House or Dynasty, the Davidic Throne, and the Davidic Kingdom will be eternal in verse 16<\/a>.<\/p>\n

The emphasis in this first account of the Davidic Covenant has been on Solomon. But a slightly different emphasis is given in the second passage, 1 Chronicles 17:10b\u201314<\/a>: Moreover I tell you that Jehovah will build you a house. And it shall come to pass, when your days are fulfilled<\/em> that you must go to be with your fathers, that I will set up your seed after you, who shall be of your sons; and I will establish his kingdom. He shall build me a house, and I will establish his throne for ever. I will be his father, and he shall be my son: and I will not take my lovingkindness away from him, <\/em>as I took it from him that was before you; but I will settle him in my house and in my kingdom for ever; and his throne shall be established for ever.<\/em><\/p>\n

The emphasis of this passage is not on Solomon, but on the Messiah. In verse 10b<\/a>, David is promised a dynasty. In verse 11<\/a>, some time after his death, a descendant of one of his sons will be established in the kingdom. The 2 Samuel passage spoke of one of David\u2019s own sons, Solomon; but the 1 Chronicles passage speaks of a descendant of one of David\u2019s sons, namely, Jesus who was a descendant of Nathan, a son of David. In verse 12<\/a>, this descendant of David, the Messiah, will also build God a temple, the Millennial Temple, and His Throne will be established forever. God\u2019s mercy will never be removed from this One, according to verse 13<\/a>. Since the 2 Samuel passage emphasized Solomon, there was the possibility of sin. Because the 1 Chronicles passage emphasized the Messiah, there is no possibility of sin, and hence, no mention of sin. Finally in verse 14<\/a>, it is this Person Himself who is established forever, and not merely the Dynasty, Kingdom, and Throne.<\/p>\n

In essence then, the Davidic Covenant promised four eternal things: an eternal Dynasty, an eternal Kingdom, an eternal Throne, and an eternal Person. The eternality of the Dynasty, Kingdom, and Throne are guaranteed only because the seed of David culminated in the Person who is Himself eternal.<\/p>\n

The Messiah holds three offices: prophet, priest, and king. However, He does not function in all three offices simultaneously. Rather, the functioning of these three offices is to be carried out in chronological sequence. During His ministry on earth at His First Coming, He functioned in the office of a prophet. But this ceased at the time of His death. Since His death and resurrection, and until He returns, He is functioning in the office of a priest. This duty will cease at the Second Coming. Yeshua has never yet functioned in the office of a King. For Him to do so, there must be the reestablishment of the Davidic Throne upon which He will sit to rule as King over Israel and King of the World. This duty will begin at the Second Coming.<\/p>\n<\/div>\n<\/div>\n

2. The Prophetic Development<\/p>\n

While this facet of Israel\u2019s final restoration has not been as fully developed as the others, it has not been totally ignored. This fourth facet is also developed by the J<\/span>ewish prophets in various aspects.<\/p>\n

The Prophet Isaiah established the theme of the Messiah\u2019s ruling upon the reestablished Throne of David over a Kingdom in Isaiah 9:6\u20137<\/a>: For unto us a child is born, <\/em><\/span>unto us a son is given; 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 shal<\/em><\/span>l be no end, upon the throne of David, and upon 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 upon whom the reins of government will rest. Yet names are given to t<\/span>his Child in verse 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 o<\/span>f David. As to His deity, He is eternal and so is His Throne. With these facts clearly established, in verse 7<\/a> Isaiah proceeds to describe the establishment of the rule of the Messianic King. The gove<\/span>rnment that will be 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 <\/span>justice and with righteousness \u2026 for ever.<\/em> The guarantee that it will be so established is the burning zeal of God, a zeal that will continue to burn until the <\/span>Kingdom is realized. Because 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 th<\/em><\/span>ereon in truth, in the tent 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 establi<\/span>shed on the basis of God\u2019s 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 the King and Judge, ensuring that justice is carried out\u2014a justice springing from the righteousness of the King.<\/span><\/p>\n

Very similar to Isaiah are two prophecies found in the Book of Jeremiah. The first is Jeremiah 23:5\u20136<\/a>: Behold, the days come, says J<\/em><\/span>ehovah, that I will raise unto 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 th<\/em><\/span>is is his name whereby he shall be called: Jehovah our righteousness.<\/em><\/p>\n

Again, there is a descendant of David who will sit on David\u2019s Throne. Yet this descendant is called J<\/em><\/span>ehovah our righteousness<\/em>, so 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<\/span> is in Him that the security of Israel 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<\/em><\/span> house of Israel and concerning 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 <\/em><\/span>she shall be called: Jehovah our righteousness. For thus says Jehovah: David shall never want a man to sit upon the throne of the house of Israel.<\/em><\/span><\/p>\n

In verse 14<\/a>, beginning with the reaffirmation of God\u2019s intention to fulfill His covenant with David, Jeremiah restates in verses 15\u201316<\/a> the basic po<\/span>ints of his statements in chapter 23:5\u20136<\/a>. In verse 17<\/a>, under no circumstances will the House of David be allowed to become extinct. The rest of the Book of Jeremiah continues to reaffirm God\u2019s intenti<\/span>on to fulfill all the conditions of the David Covenant.<\/p>\n

Although the Throne of the Messiah is to be established in Jerusalem, the reign of the Messianic King will extend over the entire earth, accordi<\/span>ng to Zechariah 14:9<\/a>. Zechariah points out that, in that day, the Messiah will be the head of the world and will be considered by all humanity to be the One God.<\/p>\n

Besides these, there are several other<\/span> passages. Psalm 89:3\u20134<\/a> God states the He has made an eternal covenant with David, including the establishment of an eternal Dynasty and an eternal Throne. The eternality of the Dynasty and the Throne<\/span> is restated later in verse 29<\/a>. Still later, verses 34\u201337<\/a> state that the continuation of the covenant is not dependent upon David or upon his descendants, but upon God\u2019s character. Since God does not <\/span>lie, the covenant is sure to stand. For that very reason, the eternality of the Dynasty and the Throne is assured.<\/p>\n

Another prophetic passage is Jeremiah 33:17\u201326<\/a>. The emphasis in this passage is clear<\/span>ly on the eternality of the Davidic Covenant and the impossibility of breaking it. Under no circumstances will the House of David ever become extinct, for the Davidic Covenant is both unconditional and eternal. Ultimately the seed of David<\/span> will be greatly multiplied and the reestablishment of the Davidic Throne will be the antidote to the poisonous teaching that God no longer intends to fulfill His covenants with Israel. God is not through with Israel, but will fulfill every promise of the Davidic Covenant and the Abrahamic Covenant.<\/span><\/p>\n

One other Old Testament passage, Amos 9:11\u201312<\/a>, states that, <\/span>when the Kingdom is established, the ruins of the House of David will be repaired, and the Davidic Throne will again exercise all the glory of the days gone by. But in addition to all the glory of the past, the auth<\/span>ority of the reestablished Davidic Throne will extend to all the Gentile nations.<\/p>\n

In the New Testament, the reestablishment of the Davidic Throne is found in Luke 1:32\u201333<\/a>: He shall be g<\/em><\/span>reat, 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 en<\/em><\/span>d.<\/em><\/p>\n

All four key aspects of the Davidic Throne are mentioned here. The Son of Mary is to sit upon the eternal Throne over the eternal Kingdom, for He was born into the eternal Dynasty. The<\/span> eternality of the Dynasty, Throne, and Kingdom is assured because they all culminate in the Person who is Himself eternal, the Son of God.<\/p>\n

The promises that God made to Israel have not been rendered <\/span>null and void. Israel is yet to enjoy all the promises of the four unfulfilled, unconditional covenants, each of which points respectively to the four facets of Israel\u2019s final restoration.<\/p>\n

II. Other Characteristics of Israel\u2019s Final Restoration<\/p>\n

Besides the various features mentioned in the passages dealing with the covenants and their prophetic developments, other passages develop addit<\/span>ional characteristics that may or may not necessarily be connected with any specific covenant. Some of these characteristics that will be true at the time of Israel\u2019s final restoration will be dealt with in this section.<\/p>\n

A. Reunited as a Nation<\/p>\n

One of the other major features of the final restoration is that Israel will be reunited as a nation, never to be divided into two separate kingdoms again. This is mentioned by<\/span> Jeremiah 3:18<\/a>: In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I gave for an inheritance unto your fat<\/em><\/span>hers.<\/em><\/p>\n

The key passage for this characteristic is found in the Vision of the Valley of Dry Bones of Ezekiel 37:1\u201323<\/a>. Verses 1\u201314<\/a> can be summarized as follows: in verses 1\u20136<\/a>, Ezekiel is commanded to pro<\/span>phesy over the dry bones scattered all over the valley. When he does, the bones all come together in verses 7\u201310<\/a> with sinews and skin, and then the breath of life is given to them so that they become <\/span>alive again. As God interprets the vision in verses 11\u201317<\/a>, these bones are said to represent the whole House of Israel, which has become spiritually dead and dispersed in verse 11<\/a>. Yet, in verses 12\u20131<\/span>3<\/a>, God will regather them, and they will again possess the Land. At the time of the regathering and possession of the Land in verse 14<\/a>, Israel will be regenerated by the Spirit of God so as to have a <\/span>living and right relationship with Him.<\/p>\n

Then, in Ezekiel 37:15\u201323<\/a>, the prophet continues: The word of Jehovah <\/em>came again unto me, saying, And you, son of man, take you one stick, and write upon it, Fo<\/em><\/span>r Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: and join them for you one to another into one stick, that they may become one in your hand. And when the chi<\/em><\/span>ldren of your people shall speak unto you, saying, Will you not show us what you mean by these? say unto them, Thus says the Lord Jehovah: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them with it, even with the stick of Judah, and make them one stick, and they shall be one in my hand. And the sticks whereon you write shall be in your hand before their eyes. And say unto them, Thus says the Lord Jehova<\/em><\/span>h: Behold, I will take the children of Israel from among the nations, whither they are gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all; neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.<\/em><\/span><\/span><\/span><\/span><\/span><\/p>\n

In verses 15\u201317<\/a>, Ezekiel is commanded to take two sticks. On one stick he is told to write Judah<\/em> and to write Joseph<\/em> on the other; he is then t<\/span>old to put the two sticks together so that they become one stick in his hand. In verses 18\u201320<\/a>, the interpretation of the miracle is that the two kingdoms will some day be reunited into one nation. In <\/span>verse 21<\/a>, when the regathering of Israel comes, they will not be regathered into two nations, but into only one nation, for in verse 22<\/a> they will be under one King in one Kingdom. At that time, they w<\/span>ill be thoroughly cleansed of their sins in verse 23<\/a>, which were the root cause of the original division.<\/p>\n

B. The Center of Gentile Attention<\/p>\n

A second major characteristic of Israel\u2019s final restoration is that they will become the center of Gentile attention. A number of passages speak of this.<\/p>\n

In Isaiah 1<\/span>4:1\u20132<\/a>, after Israel\u2019s regeneration and restoration, Gentiles will align themselves with Israel in order to worship the God of Israel. In fact, as Israel is being regathered, not only will this be acco<\/span>mplished with the help of angels, but Gentiles will be conducting Jews back into the Land. Finally, the Gentiles will be possessed by Israel and will become their servants. A similar statement is made in <\/span>Isaiah 49:22\u201323<\/a> where, again, the regathering of Israel is said to be with the aid of the Gentiles, who will conduct the Jews into the Land. At that time, the Gentiles of every social stratum will<\/span> become the servants of Israel, and Israel will never again be shamed by them. Then, according to Isaiah 60:1\u20133<\/a>, the reason Israel will become the center of Gentile attention is due to the fact that t<\/span>he Shechinah Glory will abide over Israel. Isaiah 61:4\u20139<\/a> states that when the regathering takes place, Israel will rebuild all the desolate cities of the Land. At that time, the Gentiles will become s<\/span>ervants to Israel, and will feed the flocks and plow the fields. As for Israel, they will be the ministers of the Word to the Gentiles and will receive the wealth of the Gentiles for their enjoyment. Israel will never agai<\/span>n be shamed by the Gentiles, rather they will receive a double portion of all blessings and possessions. This will be the result of the New Covenant. The Jews will be known among the Gentiles and they will acknowledge that it is the Jews who have been especially chosen by God for special blessings.<\/span><\/p>\n

Micah, Isaiah\u2019s contemporary, also made this point in Micah 7:14\u201317<\/a>. Israel is<\/span> to be regathered in order to possess the Land, and this regathering will be accompanied by miracles. When the Gentiles see this, they will cease reproaching the Jews and will have a reverential fear of them. Th<\/span>e Jews will then submit to the God of Israel.<\/p>\n

That Israel\u2019s final restoration will cause the Jews to become the center of Gentile attention was also revealed in Zephaniah 3:20<\/a>.<\/p>\n

Finally, in <\/span>Zechariah 8:23<\/a>, the prophet stated: Thus says Jehovah of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, they shall take hold of the <\/em><\/span>skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you.<\/em><\/p>\n

In the past, when ten Gentiles grabbed the clothes of the Jew, it was for reasons other than to say: We<\/em><\/span> will go with you, for we have heard God is with you<\/em>. At the time of the final restoration, the Jews will no longer be reproached. Instead, they will be treated with reverential respect, for they will<\/span> be known as the ministers of God.<\/p>\n

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C. Righteousness, Holiness, Peace, Security, Joy, and Gladness<\/p>\n

Another feature of Israel\u2019s final restoration combines the various characteristics of righteousness, holiness, peace, security, joy, and <\/span>gladness. Righteousness and peace are the primary characteristics in Isaiah 32:16\u201320<\/a>. Holiness, peace, security, and joy are emphasized in Isaiah 35:5\u201310<\/a>, and will earmark the time of Israel\u2019s regathe<\/span>ring. Joy and gladness are stressed in Isaiah 51:3<\/a>. Joy and peace in nature and man are highlighted in Isaiah 55:12\u201313<\/a>. In Isaiah 61:10\u201311<\/a>, the emphasis is on the righteousness aspect.<\/p>\n<\/div>\n<\/div>\n

\n
\n

III. The Millennial Mountain of Jehovah\u2019s House<\/p>\n<\/div>\n<\/div>\n

At the time of the Second Coming of the Messiah, the Land will undergo tremendous geographical and topographical changes. One of the key changes will be<\/span> the rise of a very high mountain that will become the highest mountain of the world. On top of this mountain the Millennial Temple and the Millennial Jerusalem will stand.<\/p>\n

There are several passages <\/span>that speak of this Millennial Mountain of Jehovah\u2019s House. One such passage is Isaiah 2:2\u20134<\/a>: And it shall come to pass in the latter days, that the mountain of Jehovah\u2019s house shall be established on <\/em><\/span>the top of the mountains, and shall be exalted above the hills; and all nations 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 <\/em><\/span>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 na<\/em><\/span>tions, 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.<\/em><\/span><\/p>\n

Verse 2a<\/a> clearly states that the mountain upon which Jehovah\u2019s House will stand will be the highest of all the mountains, and by far the most exalted. In verses 2b\u20133<\/a>, all the nati<\/span>ons will move toward it in pilgrimage in order to learn the ways of God because the Law of the Millennial Kingdom will emanate from this mountain. This will result in worldwide peace because, in verses <\/span>3b\u20134<\/a>, differences among the nations will be settled by the Word of the Lord that will come from the Mountain of Jehovah\u2019s House.<\/p>\n

Later, in Isaiah 27:13<\/a>, the prophet pointed out that this high mounta<\/span>in will become the center of Jewish worship: And it shall come to pass in that day, that a great trumpet shall be blown; and they shall come that were ready to perish in the land of Assyria, and they <\/em><\/span>that were outcasts in the land of Egypt; and they shall worship Jehovah in the holy mountain at Jerusalem.<\/em><\/p>\n

But not the Jews only, for Isaiah points out the fact that this great Mountain of Jehovah\u2019s H<\/span>ouse will become the place of prayer for all peoples, Jews and Gentiles alike in Isaiah 56:6\u20138<\/a>: Also the foreigners that join themselves to Jehovah, to minister unto him, and to love the name of Jehov<\/em><\/span>ah, 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<\/em><\/span> 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><\/span><\/p>\n

By means of the Gentile nations, the regathered people of Israel will be brought to the Mountain of Jehovah\u2019s House, according to Isaiah 66:<\/span>20<\/a>: And they shall bring all your 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 <\/em><\/span>Jerusalem, says Jehovah, as the children of Israel bring their oblation in a clean vessel into the house of Jehovah.<\/em><\/p>\n

Isaiah\u2019s contemporary, the Prophet Micah, also spoke of this great Mountain in Mica<\/span>h 4:1\u20132<\/a>, with words that are similar to or quoting from Isaiah\u2019s: 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, a<\/em><\/span>nd it shall be exalted above the hills; and peoples 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 J<\/em><\/span>erusalem.<\/em><\/p>\n

The Mountain of Jehovah\u2019s House will be exalted above ev<\/span>ery mountain and hill in verse 1<\/a>, and the law of God will proceed from this mountain in verse 2<\/a>.<\/p>\n

The prophet that received the most revelation regarding the Mountain of Jehovah\u2019s House was Ezekiel, wh<\/span>o first introduced it in Ezekiel 17:22\u201324<\/a>: Thus says the Lord Jehovah: I will also take of the lofty top of the cedar, and will set it; I will crop off from the topmost of its young twigs a tender one<\/em><\/span>, and I will plant it upon a high and lofty mountain: in the mountain of the height of Israel will I plant it; and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all birds of every wing; in the shade of the branches thereof shall they dwell. And all the trees of the field shall know that I, Jehovah, have broug<\/em><\/span>ht down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I, Jehovah, have spoken and have done it.<\/em><\/span><\/p>\n

This passage describes the mountain of the height of Israel<\/em> as a place of lush gr<\/span>eenery and vegetation.<\/p>\n

Later, in Ezekiel 20:40\u201341<\/a>, the prophet declared that the mountain will serve as the center of Jewish worship in the Kingdom. After Israel\u2019s regeneration and regathering, she wi<\/span>ll worship the Lord in this high, lofty, and holy mountain: For in my holy mountain, in the mountain of the height of Israel, says the Lord Jehovah, there shall all the house of Israel, all of them, s<\/em><\/span>erve me in the land: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things. As a sweet savor will I accept you, when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you in the sig<\/em><\/span>ht of the nations.<\/em><\/p>\n

Only in the closing chapters of his book <\/span>does Ezekiel give the details of what this very high Mountain of Jehovah\u2019s House will be like in three different places. The first is in Ezekiel 40:1\u20134<\/a>: In the five and twentieth year of our captivity<\/em><\/span>, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day, the hand of Jehovah was upon me, and he brought me thither. In the visions of God brought he me into the la<\/em><\/span>nd of Israel, and set me down upon a very high mountain, whereon was as it were the frame of a city on the south. And he brought me thither; and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. And the man said unto me, Son of man, behold with your eyes, and hear with your ears, and set your heart upon all that I shall show you; for, to<\/em><\/span> the intent that I may show them unto you, are you brought hither: declare all that you see to the house of Israel.<\/em><\/span><\/span><\/p>\n

In the twenty-fifth year of the seventy years of Babylonian Captivity, Ezekiel was given a final, special revelation of Israel\u2019s future in the Messianic Kingdom in verse 1<\/a>. As Isaiah and Mic<\/span>ah before him, in verse 2<\/a> Ezekiel saw a very high mountain that had the skyline of a city on its southern side. As will be seen later, this city is the Millennial Jerusalem. Then in verses 3\u20134<\/a>, a mess<\/span>age is spoken to the prophet that he is about to be given certain revelations that he is to declare to the House of Israel.<\/p>\n

The second passage, Ezekiel 45:1\u20138<\/a>, describes the Mountain of Jehovah\u2019s Hous<\/span>e in great detail. The Holy Oblation is described in verse 1<\/a>: Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto Jehovah, a holy portion of the land; the l<\/em><\/span>ength shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand: it shall be holy in all the border thereof round about.<\/em><\/p>\n

Because this holy mountain will be for holy <\/span>ritual use, it is referred to as the Holy Oblation. The Millennial Temple and the City of Jerusalem are to stand somewhere on this mountain, the highest in the world. This very high mountain will itself have a fifty mile square plateau on top a<\/span>nd will be subdivided into three sections.<\/p>\n

The northern section is described in verses 2\u20134<\/a>: Of this there shall be for the holy place five hundred in length<\/em><\/span> by five hundred in breadth, square round about; and fifty cubits for the suburbs thereof round about. And of this measure shall you measure a length of five and twenty thousand, and a breadth of ten thousand: and in it shall be the sanctuary, which is most holy. <\/em><\/span>It is a holy portion of the land; it shall be for the priests, the ministers of the sanctuary, that come near to minister unto Jehovah; and it shall be a place for their houses, and a holy place for the sanctuary.<\/em><\/span><\/p>\n

The northern section will be twenty miles by fifty miles, having in its center the Millennial Temple, which will be about <\/span>one mile square. The rest of the area of the northern section will be reserved for a certain group of priests to live in.<\/p>\n

The central section is described in verse 5<\/a>: And five and twenty thousand in l<\/em><\/span>ength, and ten thousand in breadth, shall be unto the Levites, the ministers of the house, for a possession unto themselves, for twenty chambers.<\/em><\/p>\n

The center section will also be twenty miles by fifty <\/span>miles and will be reserved for the members of the Tribe of Levi.<\/p>\n

The southern section is described in verses 6\u20138<\/a>: And ye shall appoint the possession of the city five thousand broad, and five and twen<\/em><\/span>ty thousand long, side by side with the oblation of the holy portion: it shall be for the whole house of Israel. And whatsoever is for the prince shall be on the one side and on the other side of the holy oblation and of the possession of the city, in front of the holy oblation and in <\/em><\/span>front of the possession of the city, on the west side westward, and on the east side eastward; and in length answerable unto one of the portions, from the west border unto the east border. 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 Israel according to their tribes.<\/em><\/span><\/span><\/p>\n

The southern section will be ten miles by fifty miles. The Millennial Jerusalem, measuring ten miles by ten miles, will stand in the center<\/span> of the southern section. There will be areas of fields on either side of the city; each field measuring ten by twenty miles. These areas will be controlled by the prince, the resurrected David, who will apportion the Land according to tribe.<\/span><\/p>\n

The third place Ezekiel described the details of the Mountain of Jehovah\u2019s House is in Ezekiel 48:8\u201320<\/a>. Ezekiel announced that the high mountain is to be fif<\/span>ty miles square in verse 8<\/a>: And by the border of Judah, from the east side unto the west side, shall be the oblation which ye shall offer, five and twenty thousand reeds in breadth, and in length as o<\/em><\/span>ne of the portions, from the east side unto the west side: and the sanctuary shall be in the midst of it.<\/em><\/p>\n

Ezekiel then begins to describe the northern section in verses 9\u201312<\/a>: The oblation that ye shal<\/em><\/span>l offer unto Jehovah shall be five and twenty thousand reeds in length, and ten thousand in breadth. And for these, even for the priests, shall be the holy oblation; toward the north five and twenty thousand in length, and to<\/em><\/span>ward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of Jehovah shall be in the midst thereof. It shall be for the priests that are sanctified of the sons of Zadok, that have kept my charge, that went not astray when the children of Israel went astray, as the Levites went astray. And it shall be unto them an oblation <\/em><\/span>from the oblation of the land, a thing most holy, by the border of the Levites.<\/em><\/span><\/p>\n

In verse 9<\/a>, this northern section will be twenty miles by fifty miles <\/span>and will be inhabited by priests, for in the very center of this section, in verse 10<\/a>, the Millennial Temple is to stand. In verses 11\u201312<\/a>, the priests who are the descendants of Zadok will occupy the <\/span>area around the Temple, because that segment of the Tribe of Levi remained faithful while the rest went astray.<\/p>\n

The central section is described in verses 13\u201314<\/a>: And answerable unto the border of the <\/em><\/span>priests, the Levites shall have five and twenty thousand in length, and ten thousand in breadth: all the length shall be five and twenty thousand, and the breadth ten thousand. And they shall sell none of it, nor exchange it, nor shall th<\/em><\/span>e first fruits of the land be alienated; for it is holy unto Jehovah.<\/em><\/p>\n

This section will also measure twenty miles by fifty miles. This area will be reserved for t<\/span>he rest of the Tribe of Levi, those Levites who did not belong to the line of Zadok.<\/p>\n

The southern section is described in verses 15\u201319<\/a>: And the five thousand that are left in the breadth, in front of <\/em><\/span>the five and twenty thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in the midst thereof. And these shall be the measures thereof: the north side four thousand and five hundred, and the south side four thousand <\/em><\/span>and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred. And the city shall have suburbs: toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty. And the residue in the length, <\/em><\/span><\/span>answerable unto the holy oblation, shall be ten thousand eastward, and ten thousand westward; and it shall be answerable unto the holy oblation; and the increase thereof shall be fo<\/em><\/span>r food unto them that labor in the city. And they that labor in the city, out of all the tribes of Israel, shall till it.<\/em><\/p>\n

In verses 15\u201316<\/a>, this section is to measure ten miles by fifty miles, in the m<\/span>iddle of which the Millennial Jerusalem is to be built. In verse 17<\/a>, Jerusalem will be in the very center of this southern section and will measure ten miles by ten miles. In verse 18<\/a>, the two remaini<\/span>ng portions of the southern section, east and west of Jerusalem, will each measure ten miles by twenty miles, and will be for the purpose of growing food for the inhabitants of Jerusalem. In verse 19<\/a>,<\/span> Jerusalem will not belong to any particular tribe, but will be inhabited by members of all the Twelve Tribes of Israel.<\/p>\n

Again, Ezekiel states that the total size of this Mountain of Jehovah\u2019s House i<\/span>s to be fifty miles square. It will be the Holy Oblation upon which both the Temple and Jerusalem will sit in verse 20<\/a>: All the oblation shall be five and twenty thousand by five and twenty thousand: <\/em><\/span>ye shall offer the holy oblation four square, with the possession of the city.<\/em><\/p>\n

IV. The Millennial Temple\u2014Ezekiel 40:5\u201343:27<\/a><\/p>\n

Ezekiel prophesied that God\u2019s Sanctuary will be placed in the midst of Israel in Ezekiel 37:26\u201328<\/a>: Moreover I will make a covenant of peace with them; it s<\/em><\/span>hall be an everlasting covenant with them; and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them; and I will be their God, and they shall be my people. And the nations s<\/em><\/span>hall know that I am Jehovah that sanctifies Israel, when my sanctuary shall be in the midst of them for evermore.<\/em><\/p>\n

There is a great expansion and<\/span> elaboration of these few verses in Ezekiel 40:5\u201343:27<\/a>. The study of this lengthy passage will need to be limited to a survey of the material given by Ezekiel, emphasizing only a few important feature<\/span>s. There are eight main sections that discuss the various facets of the Millennial Temple.<\/p>\n

The first section, chapter 40:5\u201327<\/a>, concerns the outer court. After the measure of the outer wall in verse 5<\/a>,<\/span> Ezekiel gives a description of the outer court. Verses 6\u201327<\/a> mention the thirty chambers of the eastern gate in verses 6\u201316<\/a>, the pavement around the outer court in verses 17\u201319<\/a>, the northern gate in v<\/span>erses 20\u201323<\/a>, and the southern gate in verses 24\u201327<\/a>.<\/p>\n

The second section, chapter 40:28\u201347<\/a>, has a description of the inner court. Four items are described in this section. The first item is the gates of<\/span> the inner court in verses 28\u201337<\/a>. The inner gate is composed of the southern gate area in verses 28\u201331<\/a>, the eastern gate area in verses 32\u201334<\/a>, and the northern gate area in verses 35\u201337<\/a>. The second it<\/span>em the prophet describes is the table for the preparing of the sacrifices in verses 38\u201343<\/a>. The third item is the chambers for the ministering priests in verses 44\u201346<\/a>. And the fourth item is the Altar <\/span>in verse 47<\/a>.<\/p>\n

The third section, Ezekiel 40:48\u201341:26<\/a>, describes the Millennial Temple itself. Included in this description are: the porch in verses 48\u201349<\/a>, the posts in chapter 41:1<\/a>, the Holy Place with<\/span> its entrance in verse 2<\/a>, the Holy of Holies in verses 3\u20134<\/a>, the Temple wall and chambers in verses 5\u201311<\/a>, the separate place in verses 12\u201314<\/a>, the interior of the Temple in verses 15\u201320<\/a>, and the exterio<\/span>r of the Temple in verses 21\u201326<\/a>. From all these various measurements, it is evident that this particular Temple will be larger than all previous Temples, measuring about one mile square. The area of t<\/span>he present Temple Compound is not large enough to hold the Temple described by Ezekiel and will require some major geographical changes. That is why the new Mountain of Jehovah\u2019s House will be necessary.<\/span><\/p>\n

The fourth section, Ezekiel 42:1\u201314<\/a>, describes the chambers of the outer court.<\/p>\n

The fifth section, Ezekiel 42:15\u201320<\/a>, describes the outer wall.<\/p>\n

The sixth section, Ezekiel 43:1\u20139<\/a>, records the return<\/span> of the Shechinah Glory. Just as the Shechinah Glory authenticated and sanctioned the Solomonic Temple, in verses 1\u20135<\/a>, it will also sanction this Temple by its return from the same direction from whic<\/span>h it left. Once the Shechinah Glory returns, it will declare a message in which the promise will be made that the Shechinah Glory will never depart from Israel again, but will dwell in the midst of Israel forever.<\/span><\/p>\n

The seventh section, Ezekiel 43:10\u201312<\/a>, is a command to the prophet to point out the sinfulness of Israel. In light of the coming Holy Oblation, how much more should Israel be ashamed of <\/span>her present sinfulness.<\/p>\n

The eighth section, Ezekiel 43:13\u201327<\/a>, is a description of the Altar. Included in this description are the measure of the Altar in verses 13\u201317<\/a> and the consecration of the Altar<\/span> in verses 18\u201327<\/a>.<\/p>\n

This, then, is the Millennial Temple that is to be the center of Jewish and Gentile worship during the Millennium.<\/p>\n

V. The Millennial System of Priesthood and Sacrifices\u2014Ezekiel 44:1\u201346:24<\/a><\/p>\n

These three chapters of Ezekiel are concerned with the various laws regulating the millennial system of priesthood and sacrific<\/span>es. While there are similarities with the commandments of the Law of Moses, there are also some marked differences. For this reason, the millennial system of priesthood and sacrifices must not be view<\/span>ed as a reinstitution of the Law of Moses, which ended permanently and forever with the death of the Messiah. During the Messianic Kingdom, a whole new system of law, Kingdom Law, will be instituted. There will be no reinstitution of any previous code of law. This particular passage of Scripture has seven major sections dealing with this theme.<\/span><\/p>\n

The first section, Ezekiel 44:1\u20133<\/a>, concerns the law o<\/span>f the outer eastern gate. Verse 1<\/a> states that, in the beginning of the Millennium, the outer eastern gate will be shut, never to be reopened again throughout the Millennium. The reason for the shuttin<\/span>g of the outer eastern gate, stated in verse 2<\/a>, is due to the fact that the Shechinah Glory returned by way of the eastern gate (Ezek. 43:1\u20139<\/a>) and symbolizes that the Shechinah Glory will never leave <\/span>Israel again. In verse 3<\/a>, Ezekiel then describes the prince and the authority and ministry he will have in relation to this outer eastern gate. The prince will be the resurrected David. In verse 3a<\/a>, h<\/span>e will eat before the gate and, in verse 3b<\/a>, entrance will be by means of the porch only. Since this gate will be permanently closed, entry and exit into and out of the porch will have to be from and <\/span>into the outer court. It should be pointed out that this passage of Scripture has nothing to do with the present eastern gate of Jerusalem, known as the Golden Gate. In its context, this passage is not dealing with Jerusalem today, but with the Temple Gate in the Millennium. The gate of Jesus\u2019 day was destroyed in <\/span>a.d. 70. The present Golden Gate was built in the seventh century and later modified<\/span> by the Crusaders. It was partially destroyed by the Ottoman Turks and rebuilt in the early sixteenth century. It was walled up by the Turkish governor of Jerusalem in 1530.<\/p>\n

The second section, Ezekie<\/span>l 44:4\u20138<\/a>, contains another message of the Shechinah Glory, which again points out Israel\u2019s present sins.<\/p>\n

The third section, Ezekiel 44:9\u201314<\/a>, describes the duties of the Levites, who will be the careta<\/span>kers of the Temple.<\/p>\n

The fourth section, Ezekiel 44:15\u201331<\/a>, concerns the duties of the sons of Zadok, who will be in charge of the sacrifices of the Temple.<\/p>\n

The fifth section, Ezekiel 45:1\u20138<\/a>, describes <\/span>the Holy Oblation or the Millennial Mountain of Jehovah\u2019s House, which has been discussed in Section III<\/a>.<\/p>\n

The sixth section, Ezekiel 45:9\u201346:18<\/a>, describes the duties of David, the prince. Three things<\/span> are stated concerning his duties. First, unlike in Israel\u2019s past history when the princes of Israel used false measures, the law of measurements in verses 9\u201312<\/a> will be characterized by true, faithful<\/span>, and just balances. Secondly, the duties will involve the carrying out of the laws of the offerings in chapter 45:13\u201346:15<\/a>. After listing some general instructions in verses 13\u201317<\/a>, Ezekiel describes <\/span>the law relating to the New Year offerings in verses 18\u201320<\/a>, the Passover offerings in verses 21\u201324<\/a>, the offerings for the Feast of Tabernacles in verse 25<\/a>, and the Sabbath offerings in chapter 46:1\u20135<\/a>,<\/span> which will take place at the inner eastern gate. The inner eastern gate will be shut for the six working days, but will always be open on the Sabbath throughout the Kingdom period. Then, the New Moon <\/span>offerings are described in verses 6\u20138<\/a>, along with the special festival offerings in verses 9\u201312<\/a>, and the daily sacrifices in verses 13\u201315<\/a>. Thirdly, in verses 16\u201318<\/a> the prince will have some special r<\/span>ights because of his exalted position in relation to the Temple.<\/p>\n

The seventh section, Ezekiel 46:19\u201324<\/a>, concerns the laws of the boiling of the sacrifices.<\/p>\n

One of the things present in the Solomonic T<\/span>emple that will be not be present in the Millennial Temple is the Ark of the Covenant, according to Jeremiah 3:16<\/a>: And it shall come to pass, when ye are multiplied and increased in the land, in those<\/em><\/span> days, says Jehovah, they shall say no more, The ark of the covenant of Jehovah; neither shall it come to mind; neither shall they remember it; neither shall they miss it; neither shall it be made any more.<\/em><\/span><\/p>\n

Because God Himself in the Person of the Messiah will be dwelling in and reigning from Jerusalem, there will be no need for any Ark of the Covenant. Furthermore, the Ark of the Covenant contain<\/span>ed the tablets of stone that were the embodiment of the Law of Moses. The fact that the Law of Moses is no longer in effect is another reason why the Ark of the Covenant will be missing.<\/p>\n

To summarize <\/span>this section, there will be a sacrificial system instituted in the Millennium that will have some features similar to the Mosaic system, along with some brand new laws. For that very reason, the sacrificial system<\/span> of the Millennium must not be viewed as a reinstitution of the Mosaic system, because it is not. It will be a brand new system that will contain some old things and some new things, and will be instituted for an entirely different purpose.<\/p>\n

VI. The Millennial River\u2014Ezekiel 47:1\u201312<\/a><\/p>\n

All together there are three passages that speak of the Millennial River. One of these is this Ezekiel passage, which depicts the river as beginning in the Tem<\/span>ple Compound and eventually making its way south to the Dead Sea. The entire Ezekiel passage is summarized in Joel 3:18<\/a>: And it shall come to pass in that day, that the mountains shall drop down sweet<\/em><\/span> wine, and the hills shall flow with milk, and all the brooks of Judah shall flow with waters; and a fountain shall come forth from the house of Jehovah, <\/em>and shall water the valley of Shittim.<\/em><\/p>\n

Accordi<\/span>ng to Joel, the Millennial River will originate at the Temple building itself.<\/p>\n

The point of origin is further described in Ezekiel 47:1\u20132<\/a>: And he brought me back unto the door of the house; and, behol<\/em><\/span>d, waters issued out from under the threshold of the house eastward (for the forefront of the house was toward the east); and the waters came down from under, from the right side of the house, on the south of the altar. Then he brought me out by the way of the <\/em><\/span>gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looks toward the east; and, behold, there ran out waters on the right side.<\/em><\/span><\/p>\n

From the front part of the Temple, by the threshold of the door and the right side of the Altar that will stand in front of the Temple, the Millennial River will <\/span>gush out, first leading east until it passes the eastern gate and then heading south toward the Dead Sea.<\/p>\n

It will not flow directly from the Temple to the Dead Sea, but will first flow to Jerusalem, a<\/span>s depicted in Zechariah 14:8<\/a>: And it shall come to pass in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea: in su<\/em><\/span>mmer and in winter shall it be.<\/em><\/p>\n

While the river will begin in the Temple and initially flow eastward, it is clear from this passage that it will flow southward to the City of Jerusalem, where it will <\/span>be divided into two branches. The western branch will flow down the mountain and empty into the Mediterranean Sea. The eastern branch will flow into the Dead Sea. The branching out of these waters toward the areas designated for growing food on both sides of Jerusalem will provide the necessary water for the growth of crops.<\/span><\/p>\n

Since the eastern branch empties into the Dead Sea, the character of the <\/span>Dead Sea will change. It will begin swarming with life, as prophesied in Ezekiel 47:8\u201310<\/a>: Then said he unto me, These waters issue forth toward the eastern region, and shall go down into the Arabah; a<\/em><\/span>nd they shall go toward the sea; into the sea shall the waters go which were made to issue forth; and the waters shall be healed. And it shall come to pass, that every living creature which swarms, in every place whither the rivers come, shall live; and there shall be a very great multitude of fish; for these<\/em><\/span> waters are come thither, and the waters of the sea shall be healed, and everything shall live whithersoever the river comes. And it shall come to pass, that fishers shall stand by it: from En gedi even unto En eglaim shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the great sea, exceeding many.<\/em><\/p>\n

VII. The Millennial Israel\u2014Ezekiel 47:13\u201348:29<\/a><\/p>\n

For the first time in Israel\u2019s history, the Jews will possess and settle in all of the Promised Land, and it will again be subdivided into the twelve tri<\/span>bal divisions. But these tribal divisions will be different than those described in the Book of Joshua. This portion of the Book of Ezekiel can be subdivided into five sections describing Israel in th<\/span>e Messianic Kingdom.<\/p>\n

The first section, Ezekiel 47:13\u201314<\/a>, states that the division of all of the Promised Land will be the final fulfillment of God\u2019s covenant promises.<\/p>\n

The second section, Ezekiel 47:<\/span>15\u201320<\/a>, deals with the boundaries of the Land in the Millennium. In verses 15\u201317<\/a>, the northern boundary will extend from the Mediterranean Sea, incorporating much of modern day Lebanon and parts of mod<\/span>ern day Syria over to the Euphrates River. The eastern border will move south from the Euphrates River, incorporating the Golan Heights and portions of Syria almost up to Damascus, and continue south to the Jordan River where it exits from the Sea of Galilee. In verse <\/span>18<\/a>, the border will then run along the river all the way down to the southern end of the Dead Sea. In verse 19<\/a>, the southern border<\/span> will move from the southern end of the Dead Sea, incorporating the Negev and parts of Sinai all the way along the Brook of Egypt, the modern Wadi el Arish<\/span>, to the point where it reaches the Mediterra<\/span>nean Sea. And in verse 20<\/a>, the Mediterranean Sea will serve as the western border.<\/p>\n

The third section, Ezekiel 48:1\u20137<\/a>, describes the northern division of the Land as subdivided for seven of the Twelve <\/span>Tribes. The tribes will be settled running north to south in the following order: Dan in verse 1<\/a>, Asher in verse 2<\/a>, Naphtali in verse 3<\/a>, Manasseh in verse 4<\/a>, Ephraim in verse 5<\/a>, Reuben in verse 6<\/a>, and<\/span> Judah in verse 7<\/a>. The western and eastern borders will parallel each other.<\/p>\n

The fourth section, Ezekiel 48:8\u201322<\/a>, describes the Holy Oblation. But Ezekiel now notes the exact location of this Millenni<\/span>al Mountain of Jehovah\u2019s House. The Mountain of the Holy Oblation will be situated at the south of Judah\u2019s border and will serve as the dividing line between the seven northern tribes and the five southern tribes.<\/span><\/p>\n

Then the fifth section, Ezekiel 48:23\u201329<\/a>, describes the division of the Land for the remaining five tribes. Again, running from north to south, the tribes will be settled in the followin<\/span>g order: Benjamin in verse 23<\/a>, Simeon in verse 24<\/a>, Issachar in verse 25<\/a>, Zebulum in verse 26<\/a>, and Gad in verse 27<\/a>; running along the southern border in verses 28\u201329<\/a>.<\/p>\n

VIII. The Millennial Jerusalem\u2014Ezekiel 48:30\u201335<\/a><\/p>\n

And these are the egresses of the city: On the north side four thousand and five hundred reeds by measure; and the gates of the city shall be after the <\/span>names of the tribes of Israel, three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. And at the east side four thousand and five hundred reeds, and three gates<\/span>: even the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. And at the south side four thousand and five hundred reeds by measure, and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one. At the west side four thousand and five hundred reeds, <\/span>with their three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one. It shall be eighteen thousand reeds round about: and the name of the city from that day shall be, Jehovah is there.<\/span><\/p>\n

Adding details not found elsewhere in the Prophets, Ezekiel closes the final section <\/span>of his book with a short description of the Millennial Jerusalem. All four sides of the city are described, along with the gates and their names. All the city gates will be named after the twelve sons of Jacob. In verses <\/span>30\u201331<\/a>, the north side will measure ten miles, and the three gates will be named Reuben, Judah, and Levi. In verse 32<\/a>, the eastern side will measure ten miles, and its gates will b<\/span>e named Joseph, Benjamin, and Dan. In verse 33<\/a>, the southern side will measure ten miles with its three gates named Simeon, Issachar, and Zebulum. Finally, in verse 34<\/a>, the western side will also meas<\/span>ure ten miles with its three gates named Gad, Asher, and Naphtali. In verse 35a<\/a>, the total measurement of the city will be ten miles square and Jerusalem\u2019s name will be changed in verse 35b<\/a> to Jehovah<\/span><\/span> Shammah<\/span>, which means \u201cJehovah is there.\u201d Because the Messianic God-Man will personally reign from this particular city, the city will not only fulfill its name of Jerusalem, the City of Peace, but al<\/span>so Jehovah Shammah<\/span>, Jehovah is there. For this reason, the city will also be called Jehovah our Righteousness<\/em>, according to Jeremiah 33:16<\/a>.<\/p>\n

While Ezekiel gives only a short description of the Millenni<\/span>al Jerusalem, other characteristics of the Millennial Jerusalem are found in other parts of Scripture. For example, the Book of Psalms, in particular, took delight in describing and characterizing the Millennial Jerusalem. One such passage is <\/span>Psalm 48<\/a>. Verses 1\u20133<\/a> describe the residence of the God of Israel, for it is He who will establish the city. Because God will dwell in and judge from Jerusale<\/span>m, the city is to rejoice in verse 11<\/a>. Finally, in verses 12\u201313<\/a>, the inhabitants are encouraged to study the beauty that will characterize the city in that future day. Because it is God who will estab<\/span>lish Jerusalem, according to Psalm 87:1\u20137<\/a>, Jerusalem will be known as \u201cthe City of God.\u201d The peace that will characterize the Millennial Jerusalem as a result of the reestablishment of the Davidic Thr<\/span>one is described in Psalm 122:1\u20139<\/a>. The building up of Jerusalem at the time of the regathering of Israel is the point of Psalm 147:2\u20133<\/a>. Because it is God who is rebuilding Jerusalem, it will be charac<\/span>terized by strength as well as peace, in verses 12\u201314<\/a>. It is from this city that Kingdom Law will emanate. And verses 19\u201320<\/a> also describe the emanation of Kingdom Law.<\/p>\n

A number of the prophets of Isra<\/span>el also revealed other features and characteristics of the Millennial Jerusalem. Among the Major Prophets, Isaiah described the Millennial Jerusalem as being characterized by holiness, justice, and ri<\/span>ghteousness in Isaiah 1:26\u201327<\/a>. Later in chapter 4:3\u20136<\/a>, the prophet states that holiness will characterize the establishment of Jerusalem, for all of her previous sins will be purged by God\u2019s justice a<\/span>nd refining fire. Hence, the visible form of the Shechinah Glory will be over the entire Mount Zion. In chapter 14:32<\/a>, Jerusalem will serve as the place of security for afflicted people. Later, in cha<\/span>pter 33:20\u201324<\/a>, quietness and security will characterize Jerusalem in that day, for Jehovah, in the Person of the Messiah, will dwell in this city. It will be a city of many streams and waters, but wit<\/span>hout any ships of war ever sailing in them. The Messiah in the midst of the city will serve as the Judge, Lawgiver, King, and Savior; hence, Israel\u2019s sins will be totally forgiven.<\/p>\n

The holiness and fr<\/span>eedom of Jerusalem is emphasized in Isaiah 52:1\u20132<\/a>. Jerusalem in that day will become the Holy City, and nothing unholy will ever enter into it. It will be further characterized by freedom, for the Tim<\/span>es of the Gentiles will be no more, and never again will Jerusalem be subject to bondage. In verses 7\u201310<\/a>, the good news for Jerusalem is that the Messiah will reign in Zion, and the Jews will be regat<\/span>hered to Jerusalem. Jerusalem will be built all over again, for God will redeem the city and salvation will characterize it. That Jerusalem is to become the center of worldwide Gentile attention is stated in <\/span>Isaiah 60:10\u201314<\/a>. The Gentiles, who will be the servants of Israel, will also be used in building up the Millennial Jerusalem. The twelve gates, named for the twelve sons of Jacob, will be cont<\/span>inually open, never to be closed throughout the Kingdom. The Gentile nations and kings will bring their tribute through these gates; failure to do so will bring swift judgment. The Gentile nations who afflicted the City of Jerusalem in the past will now bow in submission to its authority.<\/span><\/p>\n

Isaiah 62:1\u201312<\/a> gives a detailed description of the Millennial Jerusalem and states that it will be characteriz<\/span>ed by brightness and righteousness. Her righteousness will be recognized by all the nations of the earth. At that time, Jerusalem will be given a new name, Jehovah Shammah, as mentioned in Ezekiel 48:<\/span>35<\/a>. Jerusalem will be further characterized by beauty, never again to be forsaken or desolated by God, for the city itself will be God\u2019s joy and delight. To make sure that these promises will some day<\/span> be fulfilled, angelic messengers have been placed upon the walls of Jerusalem. Their entire ministry consists of reminding God of His promises to make Jerusalem the joy and praise of the whole earth. The inhabitants of Millennial Jerusalem are promised that they will enjoy the fruit of their labors, for the results of their labor will never again be taken away by their enemies. The declaration <\/span>is made that the redemption and salvation of Jerusalem is assured, because God is the One who keeps His promises. In <\/span>Isaiah 65:18\u201319<\/a>, joy and rejoicing will be prominent characteristics of the Millennia<\/span>l Jerusalem. In Isaiah 66:10\u201314<\/a>, peace and comfort along with joy are features of the city.<\/p>\n

Although Isaiah is the primary Major Prophet describing the Millennial Jerusalem, other Major Prophets spoke<\/span> of it as well. In Jeremiah 3:17<\/a>, the reestablished Davidic Throne will be situated in Jerusalem, making it the center of Gentile attention. It will also be the center of Jewish attraction, according <\/span>to Jeremiah 31:6<\/a>. The increased size of Jerusalem, its holiness, and its indestructibility are the points of verses 38\u201340<\/a>. The peace and joy that will return to Jerusalem is described in Jeremiah 33:9<\/span>\u201311<\/a>. This joy, peace, and the glory of Jerusalem will attract the Gentile nations from afar. All the former desolations of Jerusalem will be forever forgotten, for the streets of Jerusalem will bustle<\/span> with the noise of joy and gladness, and with the happy voices of brides and bridegrooms.<\/p>\n

Scattered among the Minor Prophets are more references describing the Millennial Jerusalem. According to Joel <\/span>3:17<\/a>, she will be characterized by holiness and security only because God Himself will dwell in her.<\/p>\n

Micah 4:6\u20138<\/a> states that it is from Jerusalem that God will reign over the regathered Israel.<\/p>\n

In Zep<\/span>haniah 3:14\u201317<\/a>, Jerusalem is to shout for joy and gladness, for the city will be redeemed. God Himself will dwell in the city and reign over the inhabitants.<\/p>\n

Of all the Minor Prophets, Zechariah had t<\/span>he most the say concerning Millennial Jerusalem. In Zechariah 1:14\u201317<\/a>, the prophet reported a promise God made that He has every intention of choosing Jerusalem in spite of desolations afflicted on he<\/span>r by the Gentiles. In chapter 2:1\u20135<\/a>, that promise is developed. Jerusalem will indeed be rebuilt to a size far greater that ever before. The rebuilt city is portrayed as a city without walls. It does <\/span>not state that there will be no walls, as if to contradict other passages; it simply says as without walls. The purpose of walled cities was for protection and security. However, the Millennial Jerusalem will not need a wall for protection or security, because the Messiah Himself will dwell in her midst. The purpose of Jerusalem\u2019s wall will not be for protection,<\/span> but for beauty. The reason the wall will not be needed for security is because, on one hand, God will dwell in the midst of Jerusalem, while on the other hand, the Shechinah Glory in the form of fire will surround the city. Zechariah restated this point in verses <\/span><\/span>10\u201312<\/a>. God, in the Person of the Messiah, will indeed dwell in Jerusalem. For this reason, Jerusalem will be the center of worldwide Gentile attention. From His throne in<\/span> Jerusalem, the Messiah will reign over all Israel and the Holy Land.<\/p>\n

Another graphic depiction of the Millennial Jerusalem is given in Zechariah 8:1\u20138<\/a>. God\u2019s special jealousy for Jerusalem will cause<\/span> Him to return and dwell in her midst. At that time, Jerusalem will become the city of truth upon the Mountain of Jehovah\u2019s House. The city will be inhabited by the very young and the very old. The ve<\/span>ry young will be those born in the Kingdom, while the very old will indeed be very old, for many will be several hundred years old in the closing centuries of the Millennium. The Millennial Jerusalem will be a marvelous work that only God can do. Once the Millennial Jerusalem is established, it will be inhabited by those Jews regathered from all over the world. That Jerusalem will become the <\/span>center of worldwide Gentile attention is the point of verses <\/span>20\u201322<\/a>. The unique situation of Jerusalem in the Kingdom is described in chapter 14:9\u201311<\/a>. The Messiah will be King in the city, and the geography<\/span> of the Land will be greatly altered so that Jerusalem can be enlarged and exalted on the Mountain of Jehovah\u2019s House. Only then will Jerusalem become truly the city of peace and live in total security. Finally, according to verses <\/span>20\u201321<\/a>, the holiness that will characterize Jerusalem will extend to the very bells upon the horses, and to the pots and pans in the kitchens.<\/p>\n

The Golden Age of Jerusale<\/span>m is yet to come.<\/p>\n

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

Behold, the days come, says Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah Jeremiah 31:31 Introduction Within the period of the Messianic Kingdom, Israel is a major theme of the Old Testament prophets. Indeed, it was the high point of Old Testament prophecy and … <\/p>\n

\u201eIsrael in the Messianic Kingdom\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-90","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/90","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=90"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/90\/revisions"}],"predecessor-version":[{"id":91,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/90\/revisions\/91"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=90"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=90"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=90"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}