23 And I will set up one shepherd [ Ro'eh Echad]over them, and he shall feed them [tend them as ro'eh], even my servant David [Avdi Dovid]; He shall feed them, and He shall be their shepherd [Ro'eh].

This restitution of all things pertains to the seventh vial, which embraces "the times of" that

"restitution of all things which the Deity hath spoken by the mouth of all His holy prophets since the days of Moses" (Acts 3:21).

Jacob is saved out of his trouble; the yoke of Esau is at length broken from off his neck; and the first dominion, the kingdom, has come to the daughter of Jerusalem (Gen. 27:40; Mic. 4:8). The vindication of the holy is complete.

Now, as the reader may well suppose, this wonderful and mighty operation of Deity becomes an affair of world-wide interest and importance. It will not be a work of peace. The Frog-Dominion has been proclaimed to be peace: l'empire c'est la paix but not so the kingdom proclaimed in the gospel.

This kingdom, in the period of its establishment, is not peace; but war, until it has been broken in pieces and subdued the four beasts of Daniel; and planted itself without a rival in all the earth.

Such an enterprise as this may be planned and prepared, but cannot be executed in secret.

It is therefore testified that

"the nations shall see and be confounded at all Israel's might: they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid Of YAHWEH our Elohim, and shall fear because of thee" (Mic. 7:16).

The testimony of Micah is developed in the forty years of the time of the end immediately preceding the Millennium, as the result of the Seven Thunders, by which, not the earth, but those who corrupt the earth, are destroyed (Rev. 11: 18).

Eureka 12.1.

24 And I Yahweh will be their Elohim, and my servant David [Avdi Dovid ] a prince [Nasi] among them; I Yahweh have spoken it.

David will be in the Kingdom when Christ reigns. Will he not "reign with Christ" as all the other saints will? This is so unquestionable that we will not stay to prove it. ...

Well, in what position is David likely to reign with Christ? The twelve apostles are to be heads over the tribes (Matt. xix. 27; Luke xxii. 29): approved brethren of the Gentiles are to have "power over the nations" among whom they have been developed (Rev. ii. 26). Christ is to be "King over all the earth," with Abraham, Isaac and Jacob and all the prophets under him.

What portion more appropriate for David than to be "a prince among them?" By the covenant God made with him his kingdom is to be established "before (or in the presence of) him."

Though Christ, the son of David, is the head, David himself is there, in some ruling capacity — perhaps "king's friend," like Hushai, the Archite, in the typical arrangement of things under David's mortal kingdom—in whatever capacity it will be as "a prince among them," necessarily as conspicuous as Abraham, Isaac and Jacob, seeing the covenant of the kingdom was made with him.

The headship of Jesus, his son, will not interfere with this conspicuousness of David in the day of glory, when "on the throne of David and his Kingdom," Jesus shall reign in Mount Zion "before his ancients gloriously," who will reign with him.

That David should mean the Beloved is a beautiful secondary sense, enabling us to realise David in the son as well as the father.

The Christadelphian, Jan 1898

The period of Israel's probation drawing to a close, they will have advanced as far as Egypt on their return to Canaan, as it is written, "They shall return to Egypt" (Hos. 8:13). This is necessary, for it is written also in more senses than one, "Out of Egypt have I called my son." As they are to be gathered from the west, north, and east, they will have gone through the countries by a circuitous route to Egypt. They are to be gathered from Assyria, or the countries of Gogue's dominion; but I have not yet discovered in the word the line of march they are to follow in arriving at Egypt.

But that they are to be assembled there is certain; for it is written, "I will bring them again also out of the land of Egypt." This was spoken some two hundred years after the overthrow of Samaria; and it is indisputable that neither Israel nor Judah have been again brought out of Egypt to inhabit their land: the exodus from Egypt is therefore still in the future. But in coming out of Egypt they will have to cross both the Nile and the Red Sea; and although their march thither will have been one of conquest, it will not have been unattended with defeat, because of their own rebelliousness. The hearts of their enemies will be hardened to their own destruction to the last conflict.

The south will still be disposed to "keep back" Israel from their country. Therefore, in leaving Egypt, "Ephraim shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away" (Zech. 10:10,11). The combined forces of Egypt and Assyria shall be broken as the hosts of Pharoah, and the horse and the rider be drowned in the depths of the sea. For "the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make Israel go over dry shod. . . . like as it was to Israel in the day that he came up out of the land of Egypt" (Isaiah 11:15,16).

They will now sing the song of Moses, and the song of the Lamb, who will have given them such a mighty deliverance from all their enemies. Being now "the ransomed of the Lord, they shall return, and come to Zion with songs and everlasting joy upon their heads." The prophet, "like unto Moses," mightier than Joshua, and "greater than Solomon," will conduct them into the Holy Land; and, having delivered to them the New Covenant, will "settle them after their old estates." Having "wrought with them for his own name's sake," and by them as his "battle-axe and weapons of war, subdued the nations, and brought them to his holy mountain, he will "accept them there," and "there shall all, the house of Israel, all of them in the land," as one nation and one kingdom under Shiloh "serve the Lord God" (Ezek. 37:21-28; 20:40; 34:22-31).

Elpis Israel 3.6.