MICAH 4

1 But in the last days it shall come to pass, that the mountain of the house of Yahweh shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

Flow of people...like a winding river...such will be the procession of all the nations once the kingdom fills the earth [AMP says 'And peoples shall flow [like a river] to it.'

Such is the revealed purpose of the Most High. But a consummation like this requires preparation, and that, too, a very long one, especially as it is to be developed on certain moral as well as political, principles. When the time shall come for the kingdom to be possessed, it will be said to the heirs of it,

 "Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." 

From this it appears that the work of preparing the kingdom takes from the foundation of the world to the resurrection of the dead. All this time the kingdom is preparing; but when the King descends and rebukes the nations, and wastes the land of Nimrod with the sword, and makes Israel a strong nation, it will then be said that the kingdom is prepared.

The reader will probably inquire, what does this work of preparation consist in that it should take so long a time? This is an important question, and, in reply, I remark that if physical force only were employed in preparing the kingdom, it need not take so long. A kingdom may be set up in a few days, and abolished as speedily, as we have witnessed in our own time. But it is not so with the kingdom of God.

The physical is subordinated to the intellectual and moral; and, as men, among whom it is being prepared, are so earthly and sensual, the mental progresses much more slowly than the physical, and, therefore, a kingdom founded upon moral principles requires longer to prepare, but is more enduring when completed...

A kingdom is the dominion of a king. An empire is also the dominion of a king, but with this difference; the kingdom proper or " the first dominion," is restricted to regally constituted territory; while the empire, or secondary dominion, though belonging to the same king, extends over other peoples, multitudes, nations, and tongues, than those of the royal domain. This is illustrated in the case of the British kingdoms and empire. The kingdoms are restricted to England and Scotland, which are by constitution regal territories; but the empire is a secondary dominion of the same united crowns, extending over Canada, Hindustan, and other parts of the globe, with all the nations, languages, and people, they contain.

There are various elements necessary to the constitution of a well-organised kingdom. In the first place, a kingdom must have a territory. To maintain the opposite would be to contend that somewhere is nowhere. A kingdom is not located in a feeling, or in heart ; though a belief of its future existence, a comprehension of its nature, or an attachment to it may exist there. It must have a place, a locality, as well as a name. It would be highly absurd to say, that the kingdom of England and the throne of Victoria were in Spain ; yet this would be as reasonable as to say, that the kingdom and throne of David are beyond the skies! An orthodox dogma contained in the fiction that Jesus is now sitting upon the throne of His father David! What conceit after this is too ridiculous for creed-makers and systematisers to promulgate!

In addition to a territory, a kingdom requires subjects, which compose the nation over whom there is a king. But, simply to set up a man and call him "king" would be unwise. It would be consonant only with the barbarism of savage tribes. A well-regulated monarchy requires gradation of ranks, and orders of the best men, with whom the king may divide his power and glory, and administer the laws of the kingdom.

These laws should be in conformity with the provisions and spirit of the constitution, which defines the principles, and creates and combines the elements of the state. Now, it is worthy of remark, that the subjects of a kingdom do not possess the kingdom. They are simply the inhabitants of the territory, who are defended against external aggression, and protected as civilians by the power and law ot the state. The possessors of the kingdom are the king and those with whom he is pleased to share his authority. This is an important distinction, and must not be forgotten in studying "the things of the kingdom of God."

The subjects of the kingdom and empire are a totally different class from the heirs or possessors of the dominion. From this brief view, then, of the nature and constitution of a kingdom, its elements may be stated as consisting of,

1. A territory;

2. Subjects;

3 A king;

4. A constitution;

5. Laws, civil and ecclesiastical;

6. Aristocracy;

7. Attributes, or, prerogatives, rights, privileges, &c.

Now, "the kingdom of God and His Christ" will consist of all these things; and will be as material an institution -- as real and terrestrial a monarchy as those of Great Britain, Belgium, or Spain. It is not now an existent reality; for, though it once existed under a constitution, which hath waxed old and vanished away, its elements are dissolved from their previous combination and remain dispersed.

Their restitution is, however, a matter of promise, attested by two immutable things, by the oath and existence of the living God. His kingdom and empire on earth are a great truth, but not an existing fact; they are visible only to the eye of faith, and are required by their Founder to be received in the "full assurance of hope," with rejoicing and confidence to the end (Heb. 3:6,14 ; 6:11,18, 19).

Elpis Israel 2.2

2 And many nations shall come, and say, Come, and let us go up to the mountain of Yahweh, and to the house of the Elohim of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of Yahweh from Jerusalem.

Jews and Gentiles in Relation to the New Covenant and the Blood Thereof

In the national service, the higher priesthood, which consists of Jesus and the

"children God has given him,"

all immortal by resurrection or transformation, though they offer the fat and the blood, it is for the people and not for themselves. They need no more sacrifice for sin; but being "priests unto God," there needs must be something for them to offer on account of the worshippers for whom they officiate.

The New Covenant, which we now accept as a matter of faith and hope, has not yet been made with the House of Judah and Israel. If it had, they would now be a united nation in Palestine. It will be made with them when they are grafted into their own olive and not before.

At the engrafting, there will be a great national celebration, called "a delivering of the Covenant"—be-masoreth ha-berith—A delivering of the New Covenant from Zion, with a glorious, but not such a terrible, display of power as when the Covenant was delivered from Sinai.

The nation, or Twelve Tribes, having been brought at length to acknowledge Jesus as High Priest and king, are received into favor; and being under the New Covenant, as in former years they were under the Old, Yahweh becomes merciful to their unrighteousness, and proclaims everlasting oblivion of all their past individual and national offences by virtue of the royal blood of the Covenant, the preciousness of which they then perceive and appreciate.

This amnesty, however, benefits that generation only to which the Covenant is delivered and by which it is accepted. It affects not the generations of Israel's rebellious dead; they are the "cut off from the people."

... There will be a service under the New Covenant as there was under the Old. Its principle will be memorial, not typical; even the extension of the principle upon which is now celebrated the death and resurrection of Jesus. Hence, the "reconciliation" will be a memorial reconciliation made perfect by the blood of the Covenant which institutes it.

The reconciliation of the Old Covenant was typical and imperfect; because the dedication blood, being merely that of bulls and goats could not perfect the conscience in taking away of sins. When the Prince under the New Covenant

"prepares for himself, and for all the people of the land a bullock for a sin-offering,"

it is memorial of his own sacrifice of himself, and memorial of the reconciliation which the people enjoy through the blood of the Covenant with which, through faith in it, their hearts will be sprinkled then, as the true believers are at present.

... It is a service not of spiritual sacrifices, but of bloody sacrifices of spriritual significance. The lower order of the priesthood, mortal Levites, slay them for the people, and pass the fat and blood from the tables at the north gate to the Altar, where they are burned and sprinkled by the higher or immortal priests, "the seed of Zadok," before the Lord.

The past sins of the nation having been amnestied at the delivering of the Covenant, there is thenceforth no more remembrance of sins once a year.

The old Mosaic annual atonement on the tenth day of the seventh month, at which the tribes were to "afflict their souls," is not revived under the New Covenant. It will form no part of the service then. It was one of those things made, or appointed, that was removed when the Lord shook the Mosaic heaven by the Roman power.

There will be no Laver of water between the Temple and the Altar for the seed of Zadok to wash themselves before they enter the temple. These washings and carnal ordinances are also abolished; for those who approach the altar and enter in, are like their Prince, holy and undefiled, being devoid of evil in the flesh.

Herald of the Kingdom and Age to Come, Aug 1851

7 And I will make her that halted a remnant, and her that was cast far off a strong nation: and Yahweh shall reign over them in mount Zion from henceforth, even for ever.

Now, to this reigning we know there is no end. His kingly manifestation is not to be a mere episode, like his crucifixion.

"Of his kingdom there shall be no end. His name shall endure as long as the sun;"

and the ascendancy of his name is the ascendancy of pure blessing:

"For men shall be blessed in him; yea, all nations shall call him blessed."

And we also know that this reigning of his does not mean his merely taking the place of the kings that now are. He will do this, but it will be more than a mere substitution of authority.

...We are not dealing with a theory of things, but with a purpose of God. A purpose of God is a terribly substantial thing, though treated so lightly by our generation. It really is the foundation on which the universe is built, if men only knew; for what was the antecedent to the stupendous framework of heaven and earth but an idea conceived in the Eternal Mind, and executed by the Eternal Energy?

The purpose of God can never fail where it depends upon His own creative power. Let Him enunciate a purpose, and men have before them a stupendous and solid thing.

This is the position of the Gospel of the Kingdom. God has declared that God Himself shall set up a Kingdom that shall never be destroyed; that in this Kingdom His Son shall be the head, and that confederated under that glorious head, will be a host of kings and priests developed in times of darkness, during which they are allowed, by His grace, to earn a place in that illustrious throng.

No member of that host will be there without a history, and without a character, and without desert. No man will enter into the Kingdom of God if he does not deserve it according to God's standard.

Seasons 2.102

8 And thou, O Tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.

The nations being prepared by coercion, the formula of political adoption is promulgated to them. This is contained in the law which goes forth from Zion. The details of this law are not all specified. In the general, it establishes the power of the Lord, then becomes "a great mountain filling the whole earth" (Dan. 2:35), above all other powers; and constitutes the newly erected Temple in Jerusalem "the house of prayer for all nations" (Isaiah 56:7).

This law gives the kingdom to the daughter of Jerusalem which is Zion; where the Lord reigns over them henceforth for ever. The nations accept the law which saves them from extermination. This is evinced by the effects which follow its promulgation.

They all flow to Jerusalem as the centre of the world, and fountain of all blessings; for "My springs," saith the Lord, "are in thee."

They go thither for instruction in the ways of the Lord, and return to walk in His paths, to live at peace among themselves, to abandon the study of war, and to devote themselves to agriculture commerce, and the arts (Isaiah 2:2-4) This is the millennial future state.

Abraham and Jesus are, then, the greatest personages upon the earth; the former being the spiritual father of Jesus and the saints, and the political father of a multitude of nations, over whom Christ and His brethren rule until "the end" (1 Cor. 15:24).

Such is "the world" of which Abraham and his Seed are the heirs.

Elpis Israel 2.2

Kingdom

The word kingdom, in the Greek Basileia, is of very common occurrence in the scriptures of the prophets and apostles. In the English tongue, it is derived from the two words king and dominion, which when joined together, with the syllables inion cut off, make kingdom.

The radical idea of the word is therefore king's dominion, or a dominion of a king. Kingdom has a plurality of significations in our language, and is not restricted to the idea of authority or jurisdiction. It is sometimes used to signify the territory or country subject to a king, undivided by the interposition of other countries.

This is the kingdom proper, or "the first dominion." At other times it is used to signify the inhabitants of the country, or population subject to a king. This diversity of signification comes from the word dominion, which imports

"territory under a government; region; country; district governed, or within the limits of the authority of a prince or state. Government; right of governing. Persons governed."

There may be many countries under the jurisdiction of one and the same king. The plural is then used, and they are styled the king's dominions, of which all that are situated beyond the kingdom proper constitute the empire or second dominion.

This distinction is observed in the prophets as appears from the testimony,

"I will make Israel that was cast far off a strong nation; and the Lord shall reign over them in Mount Zion from henceforth even for ever. And then, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem"

The first dominion, then, and the kingdom are the same; but that there is dominion beyond "the first" is also apparent from another testimony which speaks both of kingdom and dominion. Thus, the prophet says,

"there was given to one like the Son of Man dominion, and glory, and a kingdom, that all people, and nations, and languages should serve him."

Queen Victoria has a first and secondary dominion. The United Kingdom of Great Britain and Ireland is the first dominion; while India, British America, the West Indies, &c., constitute the second. So it will be when the kingdom comes to Jerusalem; the kingdom of Israel then existing on the land of Israel will be the King of Israel's first dominion; while all other nations and countries will be his secondary possession;

"for the nation and kingdom that will not serve thee, O Zion, shall perish; yea, those nations shall be utterly wasted"

Herald of the Kingdom and Age to Come, Oct 1851

The Empire of the Kingdom

A kingdom and empire, though often connected, are not the same. The dominion of a king over a particular nation and country is a kingdom. This is sufficiently definite for the purpose. But when in addition to this, his sovereignty extends over several nations, kingdoms, and countries, this secondary and extended dominion constitutes the empire.

The British dominion is imperial by act of Parliament, and consists of the United Kingdom and Empire; the former comprehending Great Britain and Ireland; and the latter, the East and West Indies, Canadas, &c. The kingdom is the first dominion; the empire, the second and subordinate.

The same distinction obtains in the sovereignty of Jesus Christ.

"The first dominion shall come to Zion; and the kingdom to the daughter of Jerusalem."

These are the same. The first dominion is limited to the land promised to Abraham, lying between the Euphrates and Mediterranean; while the second dominion or empire, extends over all people, nations, and languages, to the ends of the earth.

"He shall have the heathen for his inheritance; and the uttermost parts of the earth for his possession;" "All kings shall fall down before him;" "All nations shall serve him."

How many rival and independent governments will there be over the nations then? Not one; for "the kingdoms of this world," not kingdoms beyond the skies,

"shall become the kingdoms of Yahweh and of his Christ;"

so that then "there shall be one king over all the earth;" and He "the Son of God, the King of Israel."... Such, then, is the kingdom we advocate as the subject-matter of the gospel, and the great fact of the Age to Come.

Kingdoms in the skies and beyond the skies belong to other intelligences, not to man. The earth is good enough for him, as other planets are for them. This our orb is man's abode for ever.

"The earth hath Yahweh given to the sons of men."

Herald of the Kingdom and Age to Come, Sept 1851

13 Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the Adon, and their substance unto Yahweh of the whole earth.

THE COMING MAN

As the stars disappear as the sun rises, so his glory in the future blots out all other names that are named. When the dreary course of the present animal economy shall have run its appointed time, Christ on earth will be all in all.

All present greatness (so- called) will have passed away like a dream. Mighty cities: London, Rome, Paris, New York, Berlin, Vienna, St. Petersburg, will be no more. The roaring commerce of a thousand markets will have ceased; the trade of a hundred ship-crowded seas, the business on all the marts and exchanges of the world will have dried up and vanished away.

The present political personages who fill so large a place in the importance of the present hour, will be as effete as the mummies of Egypt. Kings and emperors will be remembered as blots; literary men, artists and academicians as deceptions; the teeming and all-important "public" as the horrid labyrinth of a huge nightmare passed away with the rise of the dawn -- never more to re-appear, while CHRIST will be the established institution of the earth -- established on foundations that cannot be moved.

His kingdom will have no end. The earth will be filled with his glory. Nothing will be important but his people and his affairs.

Well may we choose him as our portion and inheritance. The present, which is all we have of our own, is a transitory dream of trouble; while the future, which is his, and ours in him, is an everlasting reign of glory

Seasons 1.48.