Nature and Machinery of the Kingdom
The Feast of Tabernacles having been adopted as the means of attraction, and all nations being politically gathered together to Jerusalem as the centre of dominion, the kingdom of the Son of Man, will have been established upon earth, and the prophecy of Isaiah fulfilled-
"Behold a king shall reign in righteousness, and princes shall rule in judgment. And a Man shall be as a hiding place from the wind; as a covert from the tempest;" "as rivers of water in a dry place; as the shadow of a great rock in a weary land."
After the descent of the Lord upon the Mount of Olives, it is evident that the kingdom of Christ will not be immediately set up, for "Judah shall fight at Jerusalem," and the sons of Zion shall be raised up against the sons of Greece.-Zech. 9:14. A period of war shall immediately precede the second appearing.
...In the course of this war-period Messiah will appear, and call into operation the military qualities of his people.
The Feast of Trumpets being accomplished, the Lord Jesus will begin to reign as King of Israel, and occupy the hereditary throne of David. The mock inscription affixed to the cross shall then be realized and made good. When Pilate answered the remonstrances of the Chief Priests by saying,
"What I have written I have written,"
he little imagined that he had spoken a divine truth; that the immutability of his purpose was a symbol of the immutability of the inscription, and that the whole creation in the heavens and the earth, should for ages bow before that title-
"The King of the Jews!"
As king of Israel, He will reëstablish Jerusalem, and divide the land among the twelve tribes-Ezekiel. Having completely reëstablished them, He will then extend their kingdom from the Nile to the Euphrates, fulfilling at last the promise made to Abraham so many years before; and in doing this, he will necessarily subdue all those lawless tribes, the sons of Ishmael, Ammon, and Edom, who now under various names, occupy the Syrian deserts.
He will also divide the Mount of Olives by an earthquake, and from the hidden springs within the recesses of the mountain, he will produce a fountain of "living water," which shall flow east and west across the land of Israel, fertilizing the districts through which it flows, and changing the bituminous waves of the Dead Sea to life and freshness. He will also revive and purify the surrounding climates and the barren soil, and thus the promised land will become more fertile and beautiful than any other district of the world; and the promise in Isaiah shall be fulfilled-
"The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose." "The glory of Lebanon shall be given unto it; the excellency of Carmel and Sharon."-Isai. 35.; Ezek.; Gen. 15.
The land of Israel having been from the earliest ages, the hereditary kingdom of Messiah, will at all times be the principal object of his care. During the reign of the Age to Come, it will become, as it were, the Garden of Eden (that is, Paradise-Editor) in the midst of the earth-perfect in its soil, its aspect, and its climate, and all but perfect in its occupants.
"Thy people shall be all righteous,"
is the promise-made to Jerusalem, when the prophet Isaiah speaks of the Millennial Reign:
"Violence shall no more be heard in thy land; wasting nor destruction within thy borders; but thou shalt call thy walls salvation, and thy gates praise."
That remarkable description of earthly felicity, which is given in the latter part of Isai. 65., undoubtedly refers to the land, and the people of Israel; and it is highly improbable that it has any reference to the world at large during the Age to Come, as some writers suppose.
It seems to be confined to Israel alone, as being the hereditary people of the Messiah; and therefore the objects of his especial care. Thus Jerusalem will become the capital city, and the land of Israel the garden of the world.
Herald of the Kingdom and Age to Come, Aug 1856.
The condition of the tribes in the people's wilderness seems to be alluded to in the following testimonies:
1 The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose.
2 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, they shall see the glory of the Yahweh, and the excellency of our Elohim.
3 Strengthen ye the weak hands, and confirm the feeble knees.
4 Say to them that are of a fearful heart, Be strong, fear not: behold, your Elohim will come with vengeance, even elohim with a recompence; he will come and save you.
5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.
6 Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.
7 And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes.
8 And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.
8 And a maslul (highway) shall be there, and a derech (road), and it shall be called The Derech HaKodesh (The Holy Road); the tameh (unclean, impure person [see Isa 26:7]) shall not pass along it, inasmuch as it shall be for them; that is, the Holech Derech (Walker of the Road, i.e., whoever is the [Redeemed] Wayfarer on the Derech HaKodesh), even evilim (morally bad foolish people) shall not go astray thereon.
Isa 35: 8 'the wayfaring men' consulting Str. Gen. and other translations...meaning seems to be... the men who walk in THE WAY (not fools) i.e. righteous Israel (rebels purged in the wilderness) - the 'redeemed of natural Israel'. v9. lions and dangerous creatures pose no difficulty to immortal saints!
[v10 sometimes quoted as referring to saints but Isa 35 concerns condition of the tribes in the people's wilderness and the blessedness of the Kingdom of Israel to follow - the experience of its mortal righteous and blessed inhabitants on entering the land 'redeemed from among the nations' who in prospect of the joy to come...
"shall RETURN, and come to Tziyon with songs and olam gladness upon their heads; they shall obtain sasson (joy) and simchah (gladness), and sorrow and sighing shall flee away".
For the immortal saints sorrow and sighing passed away the moment they became immortal in Sinai.
The Elohim of v4 are Messiah and his saints - who "will come and save you"...."that are of a fearful heart" delivering suffering Israel from its enemies
9 No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there:
10 And the ransomed [of v8] of Yahweh shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.
...they will re-enter the land of Israel west of the Jordan, at the same point their ancestors did under Joshua, that is, north of Jericho, not far from Gilgal. The recovery of the Valley of Achor becomes to them the earnest of inheriting the whole land, the object of their hope. Hence it is styled, "a door of hope," as well as on account of its being the place through which they enter the land.
It is unnecessary for us now to trace their progress further. After arriving at the door under Elijah's administration, we may be sure they will not be denied admission to the presence of Judah's King. It will be a day of happy reunion for all the tribes. For they will sing in the Valley of Achor as in the days of their nation's youth. Judah and Ephraim will be reconciled: for
"the jealousy of Ephraim shall cease, and the enmity of Judah shall be no more; Ephraim shall not envy Judah, and Judah shall not be at enmity with Ephraim."
Mystery of the Covenant of the Holy Land Explained
"the poor and needy seek water, but find none; their tongue is parched with thirst: I, Yahweh, will attend to them; I, the God of Israel, will not forsake them. I will open in the high places rivers, and in the midst of the valleys, fountains; I will make the desert a water-pool, and the dry land springs of water. In the wilderness I will make the cedar to grow, the acacia, the myrtle, and the wild olive: I will plant in the desert the fir tree, and the pine, and the box together: that they may see, and may know, and consider, and understand at once that the hand of the Lord hath done this. And the Holy One of Israel hath created it."
"Yahweh shall go forth as a mighty man; like a warrior shall he stir up his zeal; he shall cry aloud, yea, he shall shout; he shall exert his strength against his foes. I have a long time holden my peace; I have been still, and refrained myself. I will now cry out like a woman in travail, I will breathe short, and draw in my breath at once. I will lay waste the mountains and hills, and burn up all the grass upon them; I will also make the rivers dry deserts, and I will dry up the water pools. I will bring the blind by a way they knew not, and in paths they knew not will I lead them; I will make darkness light before them, and the rugged ways shall be a smooth plain. These things will I do for them (Israel), and not forsake them."
Referring to the overthrow of Pharoah's host in the Red Sea as compared with what is yet to happen in Israel's history, Yahweh says,
"Remember no more the former things, and things of ancient times regard not: Behold, I am about to do a new thing; now it shall spring forth, will ye not regard it? Yea, I will make in the wilderness a way; in the desert send forth streams of water. The wild beasts of the field shall glorify me; the dragons and daughters of the ostrich; because I have given waters in the desert, and streams of water in the wilderness, to give drink to my people, my chosen. This people have I formed for myself; they shall show forth my praise."
While the Ten Tribes were living in their land, Yahweh gave them the name of Lo-ruhamah, or no mercy, and gave as a reason
"I will not have mercy on the House of Israel; but will utterly take them away."
After that, he gave them another name, as Lo-Ammi, or not my people; importing their rejection during their dispersion among the nations, and, in giving the reason for thus naming them, follows it up with a promise of their restoration to his favour. Thus it is written,
"Call his name Lo-Ammi: for ye are not my people, and I will not be your God. Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass that in the place, where it was said to them (so said of them by God while in the land), "Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Then shall the children of Judah and the children of Israel be gathered together, and shall appoint to themselves One Head, and they shall come up out of the country: for great shall be the day of Jezreel."
In the next chapter of the same book the House of Israel is spoken of as the harlot mother of Ruhamah, Ammi, and Jezreel. She is arraigned, sentenced, and punished. Though she went after other lovers, and forgot Yahweh, he says concerning her,
"Notwithstanding this, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And from thence will I give to her her vineyards, and the Valley of Achor for a door of hope; and she shall sing there as in the days of her youth, and as in the day when she came up from the land of Egypt. And it shall be in that day, saith Yahweh, that thou (House of Israel) shalt call me Ishi (my Husband), and shall call me no more Baali (my Lord). ...
And in that day will I make for them a covenant with the beasts of the field, and with the fowls of the air, and with the reptiles of the ground; and the bow, and the sword, and war, will I destroy out of the land; and I will make them to lie down safely, and I will betroth thee, O Israel, unto me forever."
This last is a highly important testimony. It shows that the tribes will be allured into the wilderness of the peoples, doubtless by the inducements set before them in the proclamation sounded forth when the great trumpet is blown. It shows, too, that Israel will return to their vineyards from the wilderness, and not direct from the country of the enemy without passing through it.
Mystery of the Covenant of the Holy Land Explained