Premillennialism in the Old Testament
Dr. Arnold Fruchtenbaum
I. TheBasis for the Belief in the Messianic Kingdom
Premillennialistshave often been criticized for basing their belief in a Millennium entirely onone passage of Scripture, Revelation 20. Because it is found in a book wellnoted for its high use of symbols, they say it is foolish to take the onethousand years literally. But that ishardly a valid criticism. To begin with, while it is true that the Book ofRevelation uses many symbols, it has already been shown that the meaning of allthose symbols is explained either within the Book of Revelation itself orelsewhere in the Scriptures. Furthermore, never are years used in a symbolicway in this book. If they are symbolic, the symbolism is nowhere explained. Themention of 1,260 days, 42 months, and 3½ years are all literal and notsymbolic. Hence, there is no need to take the one thousand years as anythingbut literal years. The desire to spiritualize the text always places the burdenof proof on the interpreter. Without objective proof it will result in a subjectiveinterpretation.
It is, of course, true that the figure of onethousand years is only found in Revelation20. But it is recorded six different times in this one text, and if repetitiontries to do anything, it certainly endeavors to make a point. While it is truethat the millennium (that is, onethousand years) is found only in Revelation 20, the belief in the MessianicKingdom does not rest on this passage alone. In fact, it hardly rests on it atall. The basis for the belief inthe Messianic Kingdom is twofold.
First: thereare the unfulfilled promises of the Jewish covenants, promises that can only befulfilled in a Messianic Kingdom. Second: there are the unfulfilled prophecies of the Jewish prophets. Thereare numerous prophecies of the Old Testament that speak of the coming of theMessiah Who will reign on David's Throne, and rule over a peaceful Kingdom.There is a great amount of material in the Old Testament on the MessianicKingdom, and the belief in a Messianic Kingdom rests on the basis of a literalinterpretation of this massive material.
The only real contribution that the Book ofRevelation makes to the knowledge of the Kingdom is to disclose just how longthe Messianic Kingdom will last-namely one thousand years-for which the term Millennium is used. This is the one key truth concerning theKingdom that was not revealed in the Old Testament.
It is in light of this that it is possible tounderstand why so much of the book is spent on the Great Tribulation and solittle on the Millennium. While much of the material in Revelation 4-19 isfound scattered in the pages of the Old Testament, it is impossible to placethese events in chronological sequence using only the Old Testament. The Bookof Revelation provides the framework by which this can be done. A great portionof the Book of Revelation was used to accomplish this goal.
On the other hand, all of the various features andfacets of the Messianic Kingdom have already been revealed in the OldTestament. It portrays the general characteristics of life in the Kingdom,which do not raise the problem of an order of sequence. Hence, there was noreason to spend a great deal of time on the Messianic Kingdom in the Book ofRevelation. Most of what was needed to be revealed was already known from theOld Testament.
However, there were two things about the MessianicKingdom which were not revealed in the Old Testament. The first was the lengthof the Messianic Kingdom. While the Old Testament prophets foresaw a longperiod of time of a peaceful messianic reign, they did not reveal just how longthis would last. To answer this question, the Book of Revelation states that itwill be exactly one thousand years. A second thing that was unknown from theOld Testament prophets was the circumstances by which the Kingdom would come toan end and how this would lead into the Eternal Order. This is also revealed bythe Book of Revelation. These two items are all that Revelation 20 added to theknowledge of the Messianic Kingdom. The belief in a Messianic Kingdom does notrest on this passage, but is based on the numerous prophecies of the OldTestament prophets.
The first basis for the belief in a coming Kingdomrests on the four unconditional, unfulfilled covenants God made with Israel.These covenants are unconditional and so rely solely on God for theirfulfillment and not on Israel. They are also unfulfilled, and since God is OneWho keeps His promises, they must be fulfilled in the future. They can only befulfilled within the framework of a Messianic Kingdom or a Millennial Kingdom.More will be said about these covenants later, but the main points will besummarized here.
The first of these is the Abrahamic Covenant, whichpromised an eternal Seed developing into a nation that will possess thePromised Land with some definite borders. While that nation-the Jews-continuesto exist, never in Jewish history have they possessed all of the Promised Land.For this promise to be fulfilled, there must be a future Kingdom. Besides, thepossession of the Land was not merely promised to Abraham's seed, but toAbraham personally when God said, to you will I give it, and to your seedfor ever (Gen. 13:15). For God to fulfillHis promise to Abraham (as well as to Isaac and Jacob), there must be a futureKingdom.
The second covenant is the Palestinian Covenant, orLand Covenant, that spoke of a worldwide regathering of the Jews andrepossession of the Land following their dispersion. While the dispersion hasalready occurred and is in effect today, the regathering and repossession ofthe Land still awaits fulfillment in the future. This, too, requires a futureKingdom.
The Davidic Covenant is the third covenant, and itpromised four eternal things: an eternal house (dynasty), an eternal throne, aneternal kingdom, and one eternal Person. The Dynasty became eternal because itculminated in a Person Who is Himself eternal: Jesus the Messiah. For thatreason the Throne and Kingdom will be eternal as well. But Jesus has never yetsat on the Throne of David ruling over a Kingdom of Israel. The reestablishmentof the Davidic Throne and Messiah's rule over the Kingdom still awaits a futurefulfillment. It requires a future kingdom.
The last of these covenants is the New Covenant,which spoke of the national regeneration and salvation of Israel, encompassingeach individual Jewish member of that nation. This, too, awaits its finalfulfillment and requires a future kingdom.
It is the extensive prophetic writings, as well asall of these covenants, that provide the basis for the belief in a futureMessianic Kingdom, and not merely one chapter of a highly symbolic book. Unlessthey are understood literally, they lose all meaning in the context in whichthey are found. To allegorize such a vast amount of material is to render amajor part of the Bible meaningless.
To summarize, the basis for the belief in a MessianicKingdom is twofold: the unfulfilled promises of the Jewish covenants, and theunfulfilled prophecies of the Jewish prophets.
II. General Characteristicsof the Messianic Kingdom
A great many of the Old Testament prophets directedtheir attention to the details of the Messianic Kingdom, providing an overall,comprehensive picture of life during that time. This section will be concernedwith those passages dealing with the general characteristics of the MessianicKingdom that will be true for both Jews and Gentiles alike.
A. Isaiah 2:2-4
In this passage, Isaiah describes one of the majorcharacteristics of the Messianic Kingdom, that of universal peace. Whiledifferences between nations will arise, such differences will no longer besettled by military conflicts, but only by the Word of the Lord from Jerusalem.Even the art of warfare will be forgotten.
B. Isaiah 11:6-9
The universal peace described in the earlier passagewill extend even to the animal kingdom. All animals will return to the Edenicstate and become vegetarians (vv. 6-7). The oldest of enemies, man andsnake, will be able to live in compatibility in that day (v. 8), for theknowledge of God will permeate throughout the entire world, affecting man andanimal alike (v. 9).
C.Isaiah 65:17-25
This passage begins with the announcement of thecreation of new heavens and a new earth (v. 17). These new heavens and newearth are not to be confused with those of Revelation 21-22. The latterdescribes the new heavens and new earth of the Eternal Order, while the Isaiahpassage describes those of the Messianic Kingdom which will be a renovation ofthe present heavens and earth. Those of the Revelation are not a renovation,but a brand new order. Hence, for the Millennium, there will be a totalrenovation of the heavens and the earth. The fact that the term create is used shows that this renovation will be amiraculous one, possible by God alone. The result of this renovation will be acontinuation of many things of the old order and a number of new things. A goodexample of the old and the new is to be seen in what the Scriptures say aboutthe Land of Israel. Israel will also undergo the renovation process. Somethings of the old order will remain, such as the Mediterranean Sea and the DeadSea. But a number of things will be brand new, such as the exceeding highmountain (the highest in the world) in the center of the country. Followingthis announcement of new heavens and a new earth, there is a description of themillennial Jerusalem (vv. 18-19). The millennial Jerusalem will be studiedin detail in chapter 19, Israel in the Messianic Kingdom.
Verse 20 is especially significant, for it discusseslife and death in the Kingdom. This verse teaches several things. First: there will no longer be any infant mortality in theMillennium; everyone who is born in the Kingdom will reach a certain age. Second: the specific age at which one may die is the age ofone hundred. With infant mortality removed, everyone born in the Millenniumwill live at least until his hundredth year of life. Because of theprolongation of life in the Millennium, those who die at the age of one hundredwill be considered as having died young. Third: this verse limits the people dying at the age ofone hundred to those who are sinners; namely, unbelievers, as only they wouldbe considered accursed. So, then,death in the Kingdom will be for unbelievers only. Comparing this passage withwhat is stated about salvation in other passages, the entire concept of lifeand death in the Kingdom can be summarized as follows. When the Kingdom begins,all natural men, both Jews and Gentiles, will be believers. The Jews in theirentirety will be saved just prior to the Second Coming of the Messiah. Allunbelieving Gentiles (goats) will be killed during the seventy-five dayinterval between the Tribulation and the Millennium, and only believing Gentiles(sheep) will be able to enter the Kingdom. However, in the process of time,there will be birth in the Kingdom of both Jews and Gentiles. These newly born,natural people will continue to inherit the sin nature from their naturalparents and will also be in need of regeneration. Although Satan is confined,thus reducing temptation, the sin nature is quite capable of rebelling againstGod apart from satanic activity. In time, there will be unsaved people livingin the Kingdom in need of regeneration. As in the past, the means of salvationwill be by grace through faith and the content of faith will be the death ofMessiah for sin and His subsequent resurrection. Those born in the Kingdom willhave until their hundredth year to believe. If they do not, they will die intheir hundredth year. The unbeliever will not be able to live past his firstcentury of life. However, if they do believe, they will live throughout theMillennium and never die. Thus, death in the Millennium will be for unbelieversonly. This is why the Bible nowhere speaks of a resurrection of millennialsaints. This is why the resurrection of the Tribulation saints is said tocomplete the first resurrection (Rev. 20:4-6). It is also clear from the NewCovenant of Jeremiah 31:31-34 that there will be no Jewish unbelievers in theKingdom; all Jews born during the Kingdom will accept the Messiah by theirhundredth year. Unbelief will be among the Gentiles only and, therefore, deathwill exist only among the Gentiles.
Verses 21-24 continue to describe life in the Kingdomas a time of personal peace and prosperity. It will be a time of building andplanting. He who builds and plants is guaranteed the enjoyment of the labors ofhis hands, for many of the effects of the curse will be removed (vv. 21-22a).Life will be characterized by longevity (v. 22b), absence of calamity andturmoil (v. 23), and instantaneous response from God (v. 24). As inIsaiah 11:6-9, the animal kingdom will be at peace with each other and with man(v. 25).
D. Micah 4:1-5
The first three verses of this passage are the sameas those found in Isaiah 2:2-4 that speak of the Mountain of Jehovah's Housebecoming the center of attention to the world's Gentile population, the Kingdombeing characterized as a time of messianic teaching, and the absence of war asuniversal peace permeates the entire Kingdom. Micah adds that the Kingdom willbe a time of personal peace and prosperity (v. 4), with Israel's totalallegiance being to God (v. 5).
Summary
To summarize the general characteristics of theMessianic Kingdom, it will be a time of universal and personal prosperity andpeace between man and man, between animal and animal, and between man andanimal, with many (but not all) of the effects of the curse removed. It will bea time characterized by truth, holiness and righteousness, with justicecontinually being dispersed from Jerusalem. It will be a time of labor inbuilding and planting, with guaranteed results and promised enjoyment of theselabors.
III. TheGovernment of the Messianic Kingdom
The Messianic Kingdom will be administered through anabsolute monarchy with a definite chain of command and lines of authority. Theabsolute monarch will be the Person of Jesus the Messiah. The delegatedauthority will be split into two branches: a Jewish branch of government and aGentile branch, each in turn having a chain of command.
This section will be concerned with variousScriptures that speak of the system of government in the Kingdom as far as theOld Testament is concerned.
A. TheKing: The Lord Jesus the Messiah
That the Messiah is to sit upon the Throne of Davidand rule in a kingdom over Israel with a dominion extending over all theGentiles is the clear teaching of the Old and New Testaments. The DavidicCovenant upon which the physical reign of the Messiah is based will bediscussed in the next chapter. In this chapter, only those passages thatdevelop the Davidic Covenant and those that speak of the Messiah as king over aliteral kingdom will be dealt with.
1. TheEstablishment of the Throne
That it is in the program of God to set up His Son asthe King in Jerusalem is the clear teaching of Psalm 2:6-8. Although the Throneof Messiah will be established in Jerusalem, His dominion will not stop at theborder of Israel, but will extend throughout the entire earth with everyGentile nation falling under His domain.
The Messiah's ruling upon the reestablished Throne ofDavid and ruling over a kingdom is the theme of Isaiah 9:6-7. A child is borninto the Jewish world Who is a Son of the House of David upon Whom the reins ofgovernment will rest (v. 6a). Yet names are given to this child that canonly be true of God Himself (v. 6b). The eternality of the DavidicDynasty, Throne, and Kingdom is assured, for it rests in the God-Man. As to Hishumanity, He is a descendant of David. As to His deity, He is eternal and so isHis Throne. With these facts clearly established, Isaiah proceeds to describethe establishment of the rule of the Messianic King. The government that willbe set up will increase in authority and in peace, and there will be no end tothe Throne of David or of the rule of the Messiah, for it is the God-Man Whowill establish it and Who will uphold it. It will be characterized by justiceand righteousness forever. The guarantee that it will be so established is theburning zeal of God, a zeal that will continue to burn until the Kingdom isrealized. Because God's zeal intends to perform it, it will surely come about.
To this statement, Isaiah 16:5 adds:
And a throne shall be established inlovingkindness; and one shall sit thereon in truth, in the tent of David,judging, and seeking justice, and swift to do righteousness.
As if to reiterate his previous statement, Isaiah declaresagain that a throne will surely be established on the basis of God's loyallove. The One sitting on the Throne will be a member of the House of David Whowill be characterized by truth. He will be the King and Judge, ensuring thatjustice is carried out-a justice springing from the righteousness of the King.
Very similar to Isaiah are two prophecies found inJeremiah. The first is Jeremiah 23:5-6. Again, there is a descendant of DavidWho will sit on David's Throne. Yet this descendant is called Jehovah ourrighteousness, so the One sitting onDavid's Throne is none other than the God-Man. And because it is the God-Man,His reign will be characterized by wisdom, justice, and righteousness. It is inHim that the security of Israel will lie.
The second passage is Jeremiah 33:14-17. Beginningwith the reaffirmation of God's intention to fulfill His covenant with David(v. 14), Jeremiah restates the basic points of his statements in 23:5-6(vv. 15-16). Under no circumstances will the House of David be allowed tobecome extinct (v. 17). The rest of Jeremiah 33 continues to reaffirmGod's intention to fulfill all the conditions of the Davidic Covenant, andthese passages will be dealt with in the next chapter.
Though the Throne of the Messiah is to be establishedin Jerusalem, the reign of the Messianic King will extend over the entireearth, according to Zechariah 14:9. In that day, Zechariah points out, theMessiah will be the head of the world and will be considered by all humanity tobe the one God.
2. TheCharacter of His Reign
A number of passages portray the characteristics ofthe reign of the Messianic King. One major characteristic, stemming from theabsolute monarchy that will exist, is that He will rule with a rod of iron.This iron-handed rule is rooted in Psalm 2:9 and will be a necessity due to thefact that nations will exist and the people populating them will still havetheir sin nature. It has already been pointed out in the previous chapter that,after the first generation, there will be unbelievers present in the Kingdom.The natural outworking of this sin nature will have to be restrained. TheKingdom will not be a democracy, but an absolute monarchy. The reign of theMessianic King will be a strict one, and the righteous and just laws emanatingfrom Jerusalem will have to be obeyed.
The beginning of His reign will be marked by aprocession of the King into the millennial Jerusalem described in Psalm24:7-10.
An extended treatment of the character of His reignis in Psalm 72:1-19. This entire Psalm describes the reign of the righteousKing. His reign will be characterized by justice, holiness, and righteousnessso that the innocent will receive justice, while the guilty will be condemned(vv. 1-7). The extent of His domain will clearly be universal andinternational (vv. 8-11). It will extend from sea to sea, a reference to the western (Mediterranean Sea) andeastern (Dead Sea) boundaries of the millennial Israel. Furthermore, it willextend from the River, that is,the Euphrates, which is the prophesied northern boundary of the restored JewishState. One would expect the next phrase to describe the southern boundary asthe "brook of Egypt," but instead, the Psalmist writes unto the endsof the earth. The point being made is thatalthough the Throne is set up in the Land of Israel, as seen by the mention ofthe western, eastern, and northern boundaries, the rule will not be confined toIsrael alone. It will overflow the boundaries of Israel, reaching to the endsof the earth (v. 8). His friends and enemies alike will do obeisance toHim (v. 9), and all other kings among the nations will subject themselvesto His authority (vv. 10-11). Because He will rule with a rod of iron andin justice, holiness and righteousness, any and all injustices against therighteous will be severely rectified, and the righteous will be exalted(vv. 12-15). His reign will be further characterized with an abundance ofproductivity (v. 16). All will be blessed in the King and they will blessHim, for He is the eternal God-Man (vv. 17-19).
Isaiah 11:1-5 provides yet another description of thecharacter of His reign. Isaiah begins by describing the origin of the King,namely that of the House of David (v. 1). He is endowed with the fullnessof the Holy Spirit depicted by the sevenfold manifestations of the Spirit of God(v. 2). This endowment of the fullness of the Holy Spirit is demonstratedin the five results mentioned in verses 3-4. Finally, the King and His reignare characterized by righteousness and faithfulness (v. 5).
So, the Lord Jesus will be both the King of Israeland the King of the world. Under His absolute authority and monarchy there willbe two branches of government established, the Gentile branch and the Jewishbranch.
B. The Jewish Branch ofGovernment
1. David:The King and Prince
The absolute monarchy of the Messiah will extend toIsrael as well as to the Gentile nations. But directly under the MessianicKing, having authority over all Israel, will be the resurrected David, who isgiven both titles of king and prince. He will be a king because he will ruleover Israel, but he will be a prince in that he will be under the authority ofthe Messiah. Just as all the Gentile nations will have kings, so will Israel.The difference is that the Gentile kings will all have their natural bodies,while David will have his resurrected body.
There are several passages that speak of David asbeing king over Israel and prince under King Messiah, such as Jeremiah 30:9.Not only will Israel in the future serve Jehovah their God, but they will also serve David their king.
Another passage is Ezekiel 34:23-24. When therestoration of Israel comes, it will no longer be in the form of two kingdomswith each one having their own king. They will be a reunited nation with onlyone head, and that head will be the resurrected David, who will serve as theirprince. So while Jehovah will serve as their God and absolute King, David willserve under Him as God's prince over Israel.
Later, in Ezekiel 37:24-25, Ezekiel reiterates thefact that they will have David to function as the king of Israel. He is to betheir prince and shepherd. Under his guidance, Israel will be able to keep therighteous commandments of God. The Land will be restored to them as well asDavid their king.
One final passage that points to this aspect of thegovernment of the Millennium is Hosea 3:5. Making the same points as Jeremiahand Ezekiel, Hosea states that in the future restoration, Israel will not onlybe subservient to Jehovah their God, but also to David their king.
While all these passages are often explained asactually referring to David's greater Son, nothing in the text indicates that David is to be taken symbolically. If the prophets wantedto refer to the Messiah in connection with David, they used terms such as "Rootof Jesse," "Branch of David," "Son of David," or "Seed of David." None of theseexpressions are used here. The text simply states, David. Inkeeping with literal interpretation, it is best to take the text as it reads,meaning the literal David, who, in his resurrected form, will function as theking over Israel and as a prince in subjection to the King of the world. It isin this sense that David will serve both as king and prince. From the viewpointof Israel, David will be their king ruling over them. But from the viewpoint ofthe Messiah, David will be a prince.
2.Princes
In addition to the already-specified positions ofgovernment, there is the mention of other rulers simply entitled as princes. One such passage is found in Isaiah 32:1. The kingreigning in righteousness will be the Lord Jesus. Along with Him there is themention of princes who will be inpositions of authority and just in character.
A second passage is Ezekiel 45:8. The entire contextof this passage (Ezek. 40-48) will be discussed in the next chapter. But fornow, it should be noted that, once again, there is the mention of princes who are in positions of authority in the Millennium.Unlike princes in the past, these will not be characterized by oppression.Involved in their authority will be the partitioning of the Land of Israel intoits twelve tribal divisions.
The resurrected Zerubbabel, mentioned in Haggai2:20-23, will very likely be among these princes. The time of Zerubbabel'sexalted position will be after the shaking of the heavens and the earth(vv. 20-21) and the destruction of the invading armies (v. 22). Bothof these will occur at the Second Coming. It is after these events thatZerubbabel is promised an exalted position (v. 23) which will make him asclose to God as a signet ring is to a king. Zerubbabel has been chosen for anexalted position in the Kingdom and will apparently be among the princesmentioned by the other two prophets. Zerubbabel is also of the House of David.
3. Judges and Counselors
Another group of rulers in the Kingdom will be thejudges and counselors mentioned in Isaiah 1:26. This position of authority willbe particularly related to the City of Jerusalem. These rulers will beresponsible for the dispensing of justice in a judicial sense, and there willbe no perversion of this justice.
4. Israel Over the Gentiles
The final link in this chain of command in the Jewishbranch of government is that Israel is to become the head over the Gentiles.More will be said on this in the next chapter, but mention of it must be madehere.
The fact that Israel is to become the head of theGentiles was part of God's promises to Israel in the Book of Deuteronomy. Onesuch passage is Deuteronomy 15:6.
The leadership over the Gentiles is to be part ofIsrael's reward for obedience in Deuteronomy 28:1.
Such obedience and headship awaits Israel's nationalregeneration. This promise is reiterated in Deuteronomy 28:13.
Besides the statements found in the Law of Moses, theProphets also described Israel's future headship over the Gentiles. One suchpassage is Isaiah 14:1-2.
For Jehovah will have compassion on Jacob, andwill yet choose Israel, and set them in their own land: and the sojourner shalljoin himself with them, and they shall cleave to the house of Jacob. And thepeoples shall take them, and bring them to their place; and the house of Israelshall possess them in the land of Jehovah for servants and for handmaids: andthey shall take them captive whose captives they were; and they shall rule overtheir oppressors.
The Gentiles will not only conduct the Jews back to theLand of Israel, but they will be possessed by Israel. They will become servantsto Israel. Similar passages are found in Isaiah 49:22-23 and 61:6-7.
The rod of iron that will characterize the rule ofthe government in the Kingdom will be implemented through various spheres andpositions of authority.
IV. Israel in the MessianicKingdom
Israelwithin the period of the Messianic Kingdom is a major theme of the OldTestament Prophets. Indeed, it was the high point of Old Testament prophecy andevery writing prophet with the exception of Jonah, Nahum, Habakkuk, and Malachihad something to say about it. The latter two did make reference to the SecondComing and the Tribulation, which, in the wider context of the Prophets,implied a kingdom to follow. To spiritualize and allegorize away such a greatamount of Scripture is to confuse the whole science of interpretation. There isno reason to spiritualize any of these prophecies any more than there is reasonto do so to those prophecies dealing with the First Coming of the Messiah suchas the virgin birth, the birth in Bethlehem, His death, or His physicalresurrection, etc.
Because of the amount of revelation available onIsrael in the Messianic Kingdom, this chapter will be divided into eight majordivisions: First, the four facets of thefinal restoration of Israel; second,other characteristics of Israel's final restoration; third, the Millennial Mountain of Jehovah's House; fourth, the Millennial Temple; fifth, the millennial system of priesthood and sacrifice; sixth, the millennial river; seventh, the Millennial Israel; and eighth, the Millennial Jerusalem.
A. The Four Facets of theFinal Restoration of Israel
There are four primary facets to Israel's finalrestoration, with each being based on a specific covenant. Each of thesecovenants are fully developed in later prophetic revelation. This section willsurvey each covenant as it relates to Israel's final restoration along with theprophetic development of these covenants.
1. The Regeneration ofIsrael
a. The Basis: The NewCovenant
The first facet of Israel's final restoration is thenational regeneration of Israel. The timing of this regeneration has alreadybeen discussed in Chapter 14, The Campaign of Armageddon and the Second Comingof Jesus the Messiah. This section is concerned with the development of thatmotif. The basis of Israel's final regeneration is the New Covenant, inJeremiah 31:31-34.
The announcement of the New Covenant begins with adeclaration that it will be a Jewish covenant, for it will be made with bothhouses of Israel (v. 31). It will be in sharp contradistinction with theolder Mosaic Covenant (v. 32). Of the five Jewish covenants, the Mosaicwas the only conditional one. Although God had been faithful in keeping Histerms of the covenant, Israel had not been so faithful, resulting in the MosaicCovenant's being broken. For while the Mosaic Covenant showed the standard ofrighteousness which the Law demanded, it could never impart to the Jew thepower to keep it. But that problem will be rectified in the New Covenant(v. 33) through regeneration, which will provide the internal powernecessary to meet and to keep the righteous standards of God. The result of theNew Covenant will be a total national regeneration of Israel (v. 34).Jewish missions and Jewish evangelism will not be needed in the MessianicKingdom 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 Gentileunbelievers in the Kingdom, there will not be Jewish unbelievers in theKingdom. To a man, all the Jews will believe. There will be no need to tell aJew to "know the Lord" because they will all know Him.
It is upon this New Covenant that the first facet ofIsrael's restoration, the regeneration of Israel, is based.
b. The Prophetic Development
That Israel was to undergo a national regeneration isnot confined to the words of the New Covenant alone. Some passages were alreadydiscussed under the Campaign of Armageddon. But there are many others. Isaiah29:22-24 makes a promise to the patriarch Jacob. Although for most of Jewishhistory Jacob would have been ashamed of the waywardness of his descendants, whenthe national regeneration comes, he will have much to be proud of.
Another passage is Isaiah 30:18-22. According to thisparticular passage, the regeneration will be a result of the judgments of theGreat Tribulation, which will be God's discipline upon the nation of Israel inorder to correct them. It will be by way of the judgments of the Tribulationthat Israel will come to a saving knowledge of her Messiah.
Later, in Isaiah 44:1-5, the prophet wrote that itwas God Who chose Israel from the very beginning (vv. 1-2), and Israel hasyet to become the chosen vessel which she was ordained to be. God will pour outHis Spirit upon the entire nation (v. 3) with the result that Israel willbegin to bear fruit (v. 4) and will remain ever loyal to her God (v. 5).Later in this chapter, in verses 21-23, Isaiah emphasized the removal ofIsrael's sins.
Israel's everlasting salvation and freedom from shameis emphasized in Isaiah 45:17.
The two other Major Prophets also spoke of this finalregeneration. Jeremiah 24:7 records that when God regenerates Israel, He willgive them a heart to know the Lord. With this regenerated heart, they will beable to return to God with an undivided heart. At the time of Israel'sregeneration, her sins will no longer be found, according to Jeremiah 50:19-20.
Ezekiel also emphasized that future regeneration ofIsrael in Ezekiel 11:19-20. At the time of Israel's regeneration, they will begiven a new heart and a new spirit as their human spirit will be reborn(v. 19). The result of this work of God on the heart and spirit of manwill be an enablement to walk in and to keep the righteous standards of God.
Later, Ezekiel 36:25-27 repeats aspects statedearlier and then adding some more information of his own, Ezekiel furtherdescribes the coming regeneration. All of Israel's sins will be cleansed(v. 25). A regenerate heart and spirit will be given so that Israel canwalk in newness of life (v. 26). Furthermore, the Holy Spirit will indwellthe Jews so that they will be empowered to walk in the commandments of the Lord(v. 27).
The regeneration of Israel is also a prominent themein the Minor Prophets. Hosea, who spoke a great deal about God's punishment forIsrael's sins, did not fail to speak of Israel's regeneration. One such passageis Hosea 1:10-2:1. Though judgments will decimate the ranks of Israel,nevertheless, the time will come when Israel will increase tremendously inpopulation (v. 10a). Even though for a long period of time they were LoAmmi (not my people), they will once againbecome Ammi (my people), thepeople of God (v. 10b). When the reunification comes, they will be God'speople who have obtained God's mercy (1:11-2:1).
Hosea not only begins his book with Israel'sregeneration, but he also ends with it in Hosea 14:4-8. Israel's backslidingswill all be thoroughly healed (v. 4), for only then will Israel receivethe manifold blessings of God (vv. 5-7). All worship of other gods willcease when the regeneration comes (v. 8).
That this regeneration of Israel will be a result ofthe outpouring of the Holy Spirit is the point of Joel 2:28-32. Once the HolySpirit is poured out on all Israel, then they will call upon the Name of theLord. God will respond to that call by delivering and saving them.
The national regeneration of Israel will result inthe total forgiveness of Israel's sins, according to Micah 7:18-20. God's loyallove for Israel will cause Him to pardon and to pass over the sins of Israelwhen He will return to them in all compassion (vv. 18-19). He will do soon the basis of the Abrahamic Covenant (v. 20), especially as it isdeveloped in the salvation aspect of the New Covenant.
Another prophecy that spoke of Israel's regenerationis Zephaniah 3:9-13. Throughout the dispersion, the Jews will begin to callupon the Name of the Lord. It is important to note that regardless of where theJews are, they will respond, so that the regeneration will indeed be total.
2. The Regathering of Israel
a. The Basis: The LandCovenant
The second facet of the final restoration of Israelis the regathering of Israel from all over the world. This is based on the LandCovenant of Deuteronomy 29:1-30:20. Traditionally, this covenant has been knownas the Palestinian Covenant, for it largely concerns the Land that forcenturies was called Palestine. It wasan appropriate term at the time it was coined, and even Jews called the Land"Palestine." This is now an unfortunate term for two reasons. First: it was a name given to the Land by the RomanEmperor Hadrian after the second Jewish revolt under Bar Cochba (A.D. 132-135)for the purpose of erasing any Jewish remembrance of the Land as part of hispolicy to "de-judaize" the Land. Second: due to the historical events in the Middle East in the twentiethcentury, the name is associated more with Arabs than with Jews. For thesereasons (and others), the author prefers to call it "the Land Covenant."However, it should be noted that in other writings it is still called thePalestinian Covenant.
The passage begins with a clear statement that theLand Covenant is distinct and different from the Mosaic Covenant (29:1). Theformer is eternal and unconditional, while the latter is both temporal andconditional. Moses then records in summary form the forty years of wilderness experienceleading up to the point of being about to enter into the Promised Land (29:29).But before entrance into the Land can occur, another covenant needs to be madein order to warn them of things to come (29:10-13). They are warned againstturning away from the Lord (29:14-21). Then the passage proceeds to state thatthey will do exactly that, resulting in the dispersion out of the Land into theGentile nations to endure a long period of many persecutions (29:22-29). Butthis dispersion out of the Land is not going to be permanent, becauseeventually there will be a regathering, as described in Deuteronomy 30:1-10.
After the long period of persecution described inchapter 29, there will ultimately be the regeneration of Israel as the peoplereturn to the Lord (vv. 1-2). Following the regeneration of Israel will bethe regathering from all over the world (v. 3), so that even if Jewsshould be found in the uttermost parts of the heavens, they will neverthelessbe returned (v. 4) and brought back into the Promised Land (v. 5).But this regathering will occur only after the regeneration of Israel(v. 6), at which time the punishments previously applied to Israel willnow be applied to the Gentiles (v. 7). Although curses may fall on theGentiles, there will only be blessings for Israel (vv. 8-9) because theywill totally return to the Lord (v. 10). The Land Covenant ends with somefurther admonitions, warnings and promises (30:11-20).
b. The Prophetic Development
The regathering of Israel, following the regeneration,is another high point of prophetic revelation to be found in many of theProphets. In Isaiah 11:11-12:6, the final regathering is described as thesecond of two worldwide regatherings of Israel. Although many commentatorsidentify the first regathering as the return from the Babylonian Captivity,that could hardly be described as a worldwide regathering. The firstregathering is the one in unbelief prior to the Great Tribulation, and this hasbeen happening since 1948. The first regathering is in unbelief in preparationfor judgment. The regathering described in this passage is the second one(v. 11a), in faith in preparation for the millennial blessings. Thisregathering is not merely local, from the nations of the Middle East(v. 11b), but from all over the world (v. 12). Isaiah then goes on todevelop certain characteristics of Israel's final regathering. First: the unity between Israel and Judah will be restored(vv. 13-14). Ephraim's envy of Judah will cease (v. 13), an envy thatdeveloped over the placing of the House of God in Judah (Ps. 78:911,67-68). This unity will enable them to overcome their opponents (v. 14). Second: the final regathering will be accompanied bymiracles (vv. 15-16). The tongue of the Egyptian Sea, the Gulf of Suez, will dry up, while the Euphrateswill be smitten and split up into seven smaller streams so as to make it easyto cross. As a highway was made for Israel at the Exodus, there will likewisebe one again in the final regathering. Immediately after the Exodus, Israelsang the song found in Exodus 15:1-18. In the same way, after the finalregathering, Israel will sing the song found in Isaiah 12:1-6. The song is intwo stanzas. In the first stanza (vv. 1-3) Israel gives a thanksgiving toGod for turning away anger (v. 1). They now realize that salvation is inJehovah (v. 2) Who has poured out the waters of salvation freely(v. 3). In the second stanza (vv. 4-6) they wish to make known God'sdeeds to all the world, so they give thanks (v. 4), sing (v. 5) andshout out loud of God's goodness (v. 6).
Later, in Isaiah 27:12-13, the emphasis in thispassage is on the totality of theregathering, for every Jew one by one will be brought back into the Land ofIsrael. As in the previous Isaiah passage, the key locality of the regatheringwill be from the Middle East nations since, as a result of the fall of Israelin the middle of the Tribulation, the majority of the Jews will be located inthis vicinity and it is here that they will have suffered the most. And so theJews will be taken one by one out of Egypt and Assyria (modern Iraq). Jews arestill to be found in various Arab countries suffering tremendous persecutions.But in the regathering they will be rescued from the land of their enemies. Theregathering will be from all over the world, but with special emphasis on theMiddle East nations.
The magnitude of the final regathering of Israel isdescribed in Isaiah 43:5-7. As far as locality is concerned, the regatheringwill be worldwide, and to emphasize the fact, all four points of the compassare mentioned (vv. 5-6). Then the magnitude is illustrated by the usage ofthree words: created, formed and made(v. 7). These three words were used interchangeably in the creationaccount of Genesis 1-2. Hence, from God's perspective, the final regatheringwill be on the magnitude of the original creation.
The comparative magnitude of the final regatheringwith previous works of God is something Jeremiah also pointed out. In Jeremiah16:14-15, it is compared with the Exodus. Throughout Jewish history, the Exodushas been considered the high point of Jewish history, but after the finalregathering this will change (v. 14). In the future it will be the finalregathering of the Jews that will become the high point of Jewish history(v. 15).
Later, in Jeremiah 23:3-4, the prophet stated thatfrom all over the world the Jews are to be regathered into the Land, where theywill produce much fruit (v. 3). Furthermore, God will provide righteousleaders who will feed the people with righteousness, justice, and understanding(v. 4). Then there is another comparison with the Exodus in Jeremiah23:7-8.
One other passage in Jeremiah that speaks of theregathering is found in 31:7-10. Following the regeneration of Israel(v. 7) all the Jews will be regathered, regardless of their state ofhealth and regardless of their location (v. 8). There will be nohindrances whatsoever to the regathering (v. 9), for the same One Who wasable to scatter them will also be able to regather them (v. 10).
Ezekiel picked up the same motif in Ezekiel 11:14-18.The same God Who scattered Israel (v. 14-16) has every intention ofregathering them back into their own Land (v. 17) so that regenerateIsrael can cleanse the Land of all pollution (v. 18).
Later, the prophet restated this doctrine in Ezekiel36:24:
For I will take you from among the nations, andgather you out of all the countries, and will bring you into your own land.
The Minor Prophets were not remiss in speaking of theregathering. One such prophecy is in Amos 9:14-15. The emphasis of Amos is on permanency. Israel is to be regathered in order to rebuild theLand (v. 14). In the final regathering, God will plant them in the Land sothat they will never again be uprooted and dispersed out of the Land(v. 15).
The Prophet Zephaniah, whose whole theme was one ofjudgment, closed his book with a promise of the final regathering in Zephaniah3:18-20. The judgment meted out against Israel is the result of her sins(vv. 18-19). These judgments will not have a destructive effect, but acorrective one. Once correction takes place, the regathering will indeed occur,and the final regathering will cause Israel to be a name and a praise among theGentile nations (v. 20).
The final prophet of the Old Testament to speak ofthe regathering is Zechariah, in 10:8-12. As Zechariah portrayed the finalregathering, he saw it in terms of hissing,which is the call of a shepherd for his sheep (v. 8a). The regatheringwill be a result of the redemption and regeneration of Israel (vv. 8b-9).While the regathering is to occur from around the world, there will be aspecial emphasis upon the Middle East nations (vv. 10-11). Once all theJews are regathered, they will never again depart from the Lord (v. 12).
3. The Possession of theLand
a. The Basis: The AbrahamicCovenant
The third facet of the final restoration of Israel isthe possession of the Land, encompassing two aspects: its total boundaries andits productivity. The basis for this facet is the Abrahamic Covenant, as foundin various passages of the Book of Genesis. There are too many to cite themall. Therefore, only those passages that deal with the Land aspect will becited. The very beginning of the Abrahamic Covenant is in Genesis 12:1-3.
At the time that the covenant was initially made,Abram was simply told to leave for a land that God would show him. At thispoint, Abram is promised only to be shown a land and nothing more. When hearrived in the Land, God again revealed Himself to Abram in Genesis 12:7. In thisverse, the promise is stated in such a way that it is Abram's seed that is topossess the Land. So from this passage alone, it might be concluded that Abramhimself was never to possess the Land.
But that is not the case, as another passage on theAbrahamic Covenant makes clear, in Genesis 13:14-17. Although for the timebeing the area of grazing was divided between Abram and Lot, ultimately all theland that Abram could see is to be possessed by him (vv. 14-15). Thepromise is clearly made that the Land is to be possessed by Abram personally aswell as by Abram's seed. Yet Abram died having never possessed any part of theLand, except for a few wells and a burial cave which he had to purchase withgood money. In order for God to fulfill His promise to Abram, two things haveto occur. Abram must be resurrected, and the Land must be restored to Israel.Since Abram's seed is to possess the Land as well, the population of Israelwill greatly increase at that time (v. 16). Abram was then directed towalk throughout the Land in order to get to know it very well, for some day hewill possess it (v. 17).
In the above passage, Abram was told that all theland he could possibly see would be possessed by him, but no exact boundarieswere given. Later, however, as God signed the covenant, the exact boundarieswere given, in Genesis 15:12-21. At the time of the signing and the sealing ofthe Abrahamic Covenant, God spelled out the future history of Abram's seedprior to their initial possession of the Land (vv. 12-16). Then God signedand sealed the covenant (v. 17) and declared what the boundaries of theLand will be (vv. 18-20). The borders are to extend from the EuphratesRiver in the north to the River of Egypt in the south. There is no problem withthe identity of the Euphrates in the north, but there has been some confusionover the identity of the River of Egypt. Some have identified the River ofEgypt as being the same as the Brook of Egypt mentioned in other passages. Bothhave at times been identified with the Nile River, making it the southernborder. But none of these suppositions are correct. First of all, the Brook ofEgypt and the River of Egypt are not the same. The latter refers to acontinuous flowing river, while the former is a wadi, a dry river bed that only has water in itperiodically during the rainy season. The words for river and brookare two different Hebrew words, also forcing one to keep the two distinct. The Brookof Egypt is the modern Wadi-el-Arish running south to north in the central Sinai Peninsula.Just as the River of Egypt is notthe same as the Brook of Egypt, neither is it the Nile River. If that were thecase, the Jews would have already been in the Promised Land before they everleft Egypt. Rather, it refers to one of the "fingers" of the Nile River. As theriver 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 offingers or branches. The most eastern branch or finger was the one known as theRiver of Egypt. Today, the River of Egypt is along the line of the modern SuezCanal. Hence, according to this passage, Israel's southern boundary is toextend down to about where the Suez Canal is today. This raises some questionsconcerning consistency with other passages. In this passage, the southernboundary is given as the River of Egypt, while the passages in the Prophets, when dealing with the Jewishsettlement of the Land in the final restoration, give the southern boundary asthe Brook of Egypt. This is notreally a contradiction. The difference is simply between the extent ofpossession and control as over against the extent of actual settlement. In thefinal restoration of the Land, Israel will possess all the way south to theRiver of Egypt and will control down to the area of the modern Suez Canal. Butas far as where the Jews will be living, the actual boundary of this settlementwill only extend as far south as the Brook of Egypt or the modernWadi-el-Arish.
After Abraham, the covenant is reconfirmed throughIsaac in Genesis 26:2-5. Isaac is commanded to stay in the Land and not toleave it (v. 2), for it is to Isaac and to Isaac's seed that the Land willbe given (v. 3). It should be noted that the promise is not merely toIsaac's descendants, but to Isaac himself, requiring Isaac's futureresurrection and possession of the Land. As for Isaac's seed, it will begreatly increased in population (v. 4). It is to Isaac and not Ishmael, orto the six sons of Keturah, that the Abrahamic Covenant is reconfirmed(v. 5).
After Isaac, the Abrahamic Covenant is reconfirmed toJacob in Genesis 28:13-15. It is to Jacob and not to Esau that the covenant isnow reconfirmed (v. 13a). The promise is made that the Land will be givento both Jacob and to Jacob's seed (v. 13b). So again the possession of theLand 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. Aspreviously, the seed will be greatly multiplied at that time (v. 14). Asfor Jacob himself, who was now departing from the Land, God will bring him backin his own lifetime (v. 15).
So then, it is on the Abrahamic Covenant, which isreconfirmed through Isaac and Jacob and then to all of Jacob's descendants (Gen.49), that the third facet of Israel's final restoration is based.
b. The Prophetic Development
This third facet of Israel's final restoration, thepossession of the Land, was further developed in both the Law and the Prophets.As far as the Law is concerned, it is found in Leviticus 26:40-45. Followingthe regeneration of Israel (vv. 40-41) God will fully carry out the promisesof the Abrahamic Covenant concerning the Land (v. 42). On the basis of theAbrahamic Covenant He will restore to them the Land that has lain desolate forso long (vv. 43-45).
In another part of the Law, the possession of theLand is also part of the Land Covenant, in Deuteronomy 30:5.
The prophets of Israel developed this facet evenfurther in both the Major and Minor Prophets. Among the Major Prophets, Isaiah27:12 states that the first aspect (the borders of the Land) is brought out.The northern (Euphrates River) and southern (the Brook of Egypt) boundaries arepossessed for the first time in all of Israel's history. Israel will be able tosettle in all of the Promised Land.
In another passage, Isaiah 30:23-26, the secondaspect (increased productivity of the Land) of the third facet is stressed. TheLand will be well watered and will produce abundant food both for men andanimals (vv. 23-25). Furthermore, there will be a tremendous increase oflight, with the moon shining as brightly as the sun, while the light of the sunwill be increased seven times what it is today. It will be a time of totalhealing of all physical infirmities (v. 26).
As for the deserts of Israel, Isaiah 35:1-2 states:
The wilderness and the dry land shall be glad; andthe 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 untoit, the excellency of Carmel and Sharon: they shall see the glory of Jehovah,the excellency of our God.
Isaiah later brought out the productivity aspectagain in 65:21-24. With the possession of the Land of Israel, not only will theJews be able to build houses and plant vineyards and crops (v. 21), butthey will also enjoy the work of their hands, for no enemy will take it fromthem (vv. 22-23). They will enjoy it until a ripe old age.
Another Major Prophet, Jeremiah, also stressed thegreater productivity of the Land in the final restoration. In Jeremiah 31:1-6he wrote that because of God's everlasting love for His people (vv. 1-3),He intends to restore and build them again (v. 4). Once again for Israelthere will be a time of plenty (v. 5), and the hills of Ephraim will echowith the call to come and worship God in Jerusalem (v. 6).
Later in the same passage, Jeremiah returned to thetheme in 31:11-14. After the redemption of Israel (v. 11), they will berestored to the Land, which will produce an abundance (v. 12), giving joyto all the inhabitants of the Land (vv. 13-14).
After Jeremiah, the next Major Prophet, Ezekiel,picked up the motif of the possession of the Land and stated in Ezekiel20:42-44. Israel is to be brought back into their land in accordance with thepromises of God to the forefathers in the Abrahamic Covenant (v. 42).Israel will turn away from her sins of the past and will detest them(v. 43) and now serve God alone (v. 44).
Later, Ezekiel 28:25-26 adds that following itsregeneration and regathering, Israel will then possess the Land in accordancewith the Abrahamic Covenant (v. 25). The security in which Israel willlive and enjoy the works of her hands is then emphasized (v. 26).
The security aspect along with the element ofincreased productivity is the theme of Ezekiel 34:25-31. Since there will nolonger be any wild beasts in the Land, Israel will be able to enjoy the Land intotal security (v. 25). The rains will come in their proper time and inproper amounts (v. 26), increasing the productivity (v. 27a). Notonly is Israel to be secure from the wild beasts, but also from all her enemiesof the past (vv. 27b-28). None will come to destroy the crops(v. 29). In every way Israel will be rightly related to God and will beHis peculiar possession (vv. 30-31).
Nor is this the end of the subject, as the prophetcontinued in Ezekiel 36:8-15. In spite of years of desolation, the Land is tobe tilled again (vv. 8-9) and populated for the inhabitants of the Landwill be greatly increased (vv. 10-11). Israel will again possess the Land(v. 12), and the production of the Land will be tremendous (vv. 13-15).
Later in this passage, the prophet further elaboratedin Ezekiel 36:28-38. Ezekiel declared that Israel will again possess the Land(v. 28) as a result of her regeneration (v. 29). The reproach ofIsrael will be removed (v. 30), and Israel will detest her past sins(v. 31). It is not for Israel's glory (v. 32) that the regeneration(v. 33) and the tilling and rebuilding of the Land (vv. 34-35) willoccur, but it is for God's own glory among the nations (v. 36). As for Israel,the population will increase and the desolate places will be rebuilt(vv. 37-38).
The repossession of the Land is also promised in theMinor Prophets, such as in Joel 2:18-27. God will be jealous for His Land(v. 18), and this burning jealousy will bring about a great productivityin the Land (v. 19). The Land will be secure from any further invasions(v. 20), and it will produce abundantly (vv. 21-22). The rains willcome at the proper seasons and in proper amounts (v. 23), causing atremendous amount of surplus in their storages (v. 24) and recuperationfrom all previous losses due to pestilences (v. 25). Israel will neveragain be shamed (v. 26), but will have a special relationship to God(v. 27).
Later, in Joel 3:18, the prophet declared that therewill be an abundance of water in the Land.
The increased productivity of the Land is againpointed out in Amos 9:13.
To summarize, for the first time in Israel's history,she will possess all of the Promised Land while the Land itself will greatlyincrease in its productivity and be well watered, all on the basis of theAbrahamic Covenant.
4. The Reestablishment ofthe Davidic Throne
a. The Basis: The DavidicCovenant
The fourth facet of the final restoration of Israelis the reestablishment of the Davidic Throne. This is based upon the DavidicCovenant, found in two passages of Scripture: II Samuel 7:11b-16 and IChronicles 17:10-15.
In essence, then, the Davidic Covenant promised foureternal things: an eternal Dynasty, an eternal Kingdom, an eternal Throne, andan eternal Person. The eternality of the Dynasty, Kingdom, and Throne areguaranteed only because the Seed of David culminated in the Person Who isHimself eternal.
The Messiah holds three offices: prophet, priest, andking. However, He does not function in all these offices simultaneously.Rather, the functioning of these three offices is to be carried out in achronological sequence. During His ministry on earth at His First Coming, Jesusfunctioned in the office of a prophet. But this ceased at the time of Hisdeath. Since His death and resurrection, and until He returns, He isfunctioning in the office of a priest. This duty will cease at the SecondComing. Jesus has never yet functioned in the office of a king. For Him to doso, there must be the reestablishment of the Davidic Throne upon which He willsit to rule as King over Israel and King of the world. This duty will begin atthe Second Coming.
b. The Prophetic Development
While this facet of Israel's final restoration hasnot been as fully developed as the others, it has not been totally ignored.Some of the prophetic developments, such as Jeremiah 23:5-6 and Isaiah 9:6-7,have already been discussed in Chapter 17, General Characteristics of theMessianic Kingdom, on the government of the Messianic Age. But besides these,there are several other passages, such as Psalm 89:3-4. In this passage Godstates that He has made an eternal covenant with David (v. 3), includingthe establishment of an eternal dynasty and an eternal throne (v. 4).
The eternality of the Dynasty and the Throne isrestated later in the same Psalm, in verse 29.
Still later, verses 34-37 state that the continuationof the covenant is not dependent upon David or upon his descendants, but uponGod's character (v. 34). Since God does not lie, the covenant is sure tostand (v. 35). For that very reason, the eternality of the Dynasty and theThrone is assured (vv. 36-37).
Another prophetic passage is Jeremiah 33:17-26. Theemphasis in this passage is clearly on the eternality of and the impossibilityof breaking the Davidic Covenant. Under no circumstances will the House ofDavid ever become extinct (vv. 17-18), for the Davidic Covenant is bothunconditional and eternal (vv. 19-21). Ultimately the seed of David willbe greatly multiplied (v. 22). The reestablishment of the Davidic Thronewill be the antidote to the poisonous teaching that God no longer intends tofulfill His covenants with Israel (vv. 23-26). God is not through withIsrael (vv. 23-24), but will fulfill every promise of the Davidic Covenant(vv. 25-26a) and the Abrahamic Covenant (v. 26b).
One other passage in the Old Testament is Amos9:11-12. When the Kingdom is established, the ruins of the House of David willbe repaired, and the Davidic Throne will again exercise all the glory of thedays gone by (v. 11). But in addition to all the glory of the past, theauthority of the reestablished Davidic Throne will extend to all the Gentilenations (v. 12).
The promises that God made to Israel have not beenrendered null and void. Israel is yet to enjoy all the promises of the fourunfulfilled unconditional covenants, each of which points respectively to thefour facets of Israel's final restoration.
B. Other Characteristics ofIsrael's Final Restoration
Besides the various features mentioned in thepassages dealing with the covenants and their prophetic developments, otherpassages develop additional characteristics which may or may not necessarily beconnected with any specific covenant. Some of these other characteristics thatwill be true at the time of Israel's final restoration will be dealt with inthis section.
1. Reunited as a Nation
One of the other major features of the finalrestoration is that Israel will be reunited as a nation, never to be dividedinto two separate kingdoms again. This is mentioned by Jeremiah 3:18.
The key passage for this characteristic is found inthe Vision of the Valley of Dry Bones of Ezekiel 37:1-23. Ezekiel is firstcommanded to prophesy over the dry bones scattered all over the valley(vv. 1-6). When he does, the bones all come together with sinews and skin,and then the breath of life is given to them so they become alive again(vv. 7-10). As God interprets the Vision of the Valley of Dry Bones(vv. 11-17), these bones are said to represent the whole House of Israel,which has become spiritually dead and dispersed (v. 11). Yet God will regatherthem, and they will again possess the Land (vv. 12-13). At the time of theregathering and possession of the Land, Israel will be regenerated by theSpirit of God so as to have a living and right relationship (v. 14). Thenthe prophet continues, in Ezekiel 37:15-23. Ezekiel is commanded to take twosticks, and on one stick he is to write Judah and on the other Joseph,and then put the two sticks together so they become one stick in his hand(vv. 15-17). The interpretation of the miracle is that the two kingdomswill some day be reunited into one nation (vv. 18-20). When theregathering of Israel comes (v. 21), they will not be regathered into twonations, but into only one, for they will be under one King in one Kingdom(v. 22). At that time they will be thoroughly cleansed of their sins,which were the root cause of the original division (v. 23).
2. The Center of GentileAttention
A second major characteristic of Israel's finalrestoration is that they will become the center of Gentile attention. A numberof passages speak of this, such as Isaiah 14:12. After Israel's regenerationand restoration (v. 1a), Gentiles will align themselves with Israel inorder to worship the God of Israel (v. 1b). In fact, as Israel is beingregathered, not only will this be accomplished with the help of angels, but theGentiles will be conducting the Jews back into the Land (v. 2a). Finally,the Gentiles will be possessed by Israel and will become the servants of Israel(v. 2b).
A similar statement is made in Isaiah 49:22-23.Again, the regathering of Israel is said to be with the aid of the Gentiles,who will conduct the Jews back into the Land (v. 22). At that time, theGentiles of every social stratum will become the servants of Israel(v. 23a), and Israel will never again be shamed by them (v. 23b).
According to Isaiah 60:1-3, the reason why Israelwill become the center of Gentile attention is due to the fact that the Shechinah Glory will abide over Israel.
Isaiah 61:4-9 states that when the regathering takesplace, Israel will rebuild all the desolate cities of the Land (v. 4). Atthat time, the Gentiles will become servants to Israel, and will feed theflocks and plow the fields (v. 5). As for Israel, they will be theministers of the Word to the Gentiles (v. 6a) and will receive the wealthof the Gentiles for their enjoyment (v. 6b). Israel will never again beshamed by the Gentiles, but rather they will receive a double portion of allblessings and possessions (v. 7). This will be the result of the NewCovenant (v. 8). The Jews will be known among the Gentiles, and all theGentiles will acknowledge that it is the Jews who have been especially chosenby God for special blessings (v. 9).
Isaiah's contemporary, Micah, also had something tosay in this regard in Micah 7:14-17. Israel is to be regathered in order topossess the Land (v. 14), and this regathering will be accompanied bymiracles (v. 15). When the Gentiles see this, they will cease reproachingthe Jews and will have a reverential fear of the Jews. They will then submit tothe God of Israel (vv. 16-17).
That Israel's final restoration will cause the Jewsto become the center of Gentile attention was also revealed in Zephaniah 3:20.
Finally, in Zechariah 8:23, the prophet stated:
Thus says Jehovah of hosts: In those days it shallcome to pass, that ten men shall take hold, out of all the languages of thenations, they shall take hold of the skirt of him that is a Jew, saying, Wewill go with you, for we have heard that God is with you.
In the past, when ten Gentiles grabbed the clothes ofthe Jew, it was for other reasons than to say, Let us go with you, for wehave heard God is with you. At the time ofthe final restoration, the Jews will no longer be reproached. Instead, Jewswill be treated with reverential respect, for they will be known as theministers of God.
3. Righteousness, Holiness,Peace, Security, Joy, and Gladness
Another feature of Israel's final restorationcombines the various characteristics of righteousness, holiness, peace,security, joy, and gladness. Righteousness and peace are the primarycharacteristics in Isaiah 32:16-20; holiness, peace, security, and joy areemphasized in Isaiah 35:5-10, things that will earmark the time of Israel'sregathering; joy and gladness are stressed in Isaiah 51:3; joy and peace innature and man are highlighted in Isaiah 55:12-13; and in Isaiah 61:10-11, theemphasis is on the righteousness aspect.
C. The Millennial Mountain
At the time of the Second Coming of the Messiah, theLand will undergo some tremendous geographical and topographical changes. Oneof the key changes in the Land of Israel will be the rise of a very highmountain that will become the highest mountain of the world. On top of thismountain the Millennial Temple and the Millennial Jerusalem will stand.
There are several passages that speak of thisMillennial Mountain of Jehovah's House. One such place is Isaiah 2:2-4. Thisclearly states that the mountain upon which Jehovah's House will stand will bethe highest of all the mountains, and by far the most exalted (v. 2a). Allthe nations will move toward it in pilgrimage in order to learn the ways of Godbecause the Law of the Millennial Kingdom will emanate from this mountain(vv. 2b-3). This will result in worldwide peace because differences amongthe nations will be settled by the Word of the Lord that will come from theMountain of Jehovah's House (vv. 3b-4).
Later, in Isaiah 27:13, the prophet pointed out thatthis high mountain will become the center of Jewish worship.
But not the Jews only, for Isaiah 56:6-8 points outthe fact that this great Mountain of Jehovah's House will become a place ofprayer for all peoples, Jews and Gentiles alike:
By means of the Gentile nations, the people of Israelwill brought and regathered to the Mountain of Jehovah's House, according toIsaiah 66:20.
Isaiah's contemporary, the Prophet Micah, also spokeof this great Mountain in Micah 4:1-2 with words that are similar to, orquoting, Isaiah's.
The Mountain of Jehovah's House will be exalted aboveevery mountain and hill (v. 1), and the law of God will proceed from thismountain (v. 2).
The prophet who received the most revelationregarding the Mountain of Jehovah's House was Ezekiel, who first introduced itin Ezekiel 17:22-24, which describes the mountain of the height of Israel as a place of lush greenery and vegetation.
Later, in Ezekiel 20:40-41, the prophet declared thatthe mountain will serve as the center of Jewish worship in the Kingdom. AfterIsrael's regeneration and regathering, she will worship the Lord in this high,lofty, and holy mountain.
Only in the closing chapters of his book does Ezekielgive the details of what this very high Mountain of Jehovah's House will belike, in three different places: Ezekiel 40:1-4; 45:1-8; and 48:8-20.
After announcing that the high mountain is to befifty miles square (v. 8), Ezekiel begins to describe the northernsection. This northern section will be twenty miles by fifty miles and will beinhabited by priests, for in the very center of this section, the MillennialTemple is to stand. The priests who are to occupy this area around the Templeare the descendants of Zadok, because that segment of the Tribe of Leviremained faithful while the rest went astray. The central section will alsomeasure twenty miles by fifty miles. This area will be reserved for the rest ofthe Tribe of Levi, those Levites who did not belong to the line of Zadok. Thesouthern section is to measure ten miles by fifty miles, in the middle of whichthe Millennial Jerusalem is to be built. Jerusalem will be in the very centerof this southern section and will measure ten miles by ten miles. The tworemaining portions of the southern section, east and west of Jerusalem, willeach measure ten miles by twenty miles, and will be for the purpose of growingfood for the inhabitants of Jerusalem. Jerusalem will not belong to anyparticular tribe but will be inhabited by members of all the Twelve Tribes ofIsrael.
D. The MillennialTemple-Ezekiel 40:5-43:27
In Ezekiel 37:26-28, Ezekiel prophesied that God'sSanctuary will be placed in the midst of Israel.
There is a great expansion and elaboration of thesefew verses in Ezekiel 40:5-43:27.
E. The Millennial System ofPriesthood and Sacrifice-Ezekiel 44:1-46:24
These three chapters of Ezekiel are concerned withthe various laws regulating the millennial system of priesthood and sacrifice.While there are similarities with the commandments of the Law of Moses, thereare also some marked differences. For this reason, the millennial system ofpriesthood and sacrifice must not be viewed as a reinstitution of the Law ofMoses, which ended permanently and forever with the death of the Messiah. Duringthe Messianic Kingdom, a whole new system of law, Kingdom Law, will beinstituted. There will be no reinstitution of any previous code of law.
To summarize, there will be a sacrificial systeminstituted in the Millennium that will have some features similar to the Mosaicsystem, along with some brand-new laws. For that very reason, the sacrificialsystem of the Millennium must not be viewed as a reinstitution of the Mosaicsystem, because it is not. It will be a brand-new system that will contain somethings old and some things new, and will be instituted for an entirelydifferent purpose.
A common argument against taking these versesliterally is the question as to why such a system would be necessary, since theMessiah has already died. If the death of the Messiah was the final sacrificefor sin, how could these animal sacrifices provide an expiation for sin?Therefore, some say, these chapters of Ezekiel must not be taken literally. Butif not, Ezekiel gives a lot of detail that would suddenly become meaningless.Furthermore, if all that detail is intended to be symbolic, the symbols arenever explained. So the non-literalist is forced to be subjective in expoundingthem and must resort to guesswork, and for that reason have come up with alarge variety of contradictory views. The literal approach is the safest methodto gain understanding of these passages.
F. The MillennialRiver-Ezekiel 47:1-12
All together there are three passages that speakabout the Millennial River. One of these is this Ezekiel passage, which depictsthe river as beginning in the Temple Compound and eventually making its waysouth to the Dead Sea. The entire Ezekiel passage is summarized in Joel 3:18.
According to Joel, the Millennial River will originateat the Temple building itself.
The point of origin is further described in Ezekiel47:1-2. From the front part of the Temple, by the threshold of the door and theright side of the Altar which will stand in front of the Temple, the MillennialRiver will gush out, first leading east until it passes the eastern gate andthen heading south toward the Dead Sea.
It will not flow directly from the Temple to the DeadSea, but will first flow to Jerusalem, as depicted in Zechariah 14:8. While theriver will begin in the Temple and initially flow eastward, it is clear fromthis passage that it will flow southward to the City of Jerusalem, where itwill be divided into two branches. The western branch will flow down themountain and empty into the Mediterranean Sea. The eastern branch will flowinto the Dead Sea. The branching out of these waters toward the areasdesignated for growing food on both sides of Jerusalem will provide thenecessary water for the growth of the crops.
Since the eastern branch empties into the Dead Sea,the character of the Dead Sea will change. It will begin swarming with life, asprophesied in Ezekiel 47:8-10.
G. The MillennialIsrael-Ezekiel 47:13-48:29
For the first time in Israel's history, the Jews willpossess and settle in all of the Promised Land, and it will again be subdividedinto the twelve tribal divisions. But these tribal divisions will be differentthan those described in the Book of Joshua.
H. The MillennialJerusalem-Ezekiel 48:30-35
Ezekiel closes the final section of his book with ashort description of the Millennial Jerusalem, adding details not foundelsewhere in the Prophets. All four sides of the city are described, along withthe gates and their names. The city gates will all be named after the twelvesons of Jacob. The north side (vv. 30-31) will measure ten miles(v. 30), and the three gates will be named Reuben, Judah, and Levi(v. 31). The eastern side (v. 32) will measure ten miles(v. 32a), and its gates will be named Joseph, Benjamin, and Dan(v. 32b). The southern side (v. 33) will measure ten miles(v. 33a) with its three gates named Simeon, Issachar, and Zebulun(v. 33b). Finally, the western side (v. 34) will also measure tenmiles (v. 34a) with its gates named Gad, Asher, and Naphtali(v. 34b). The total measurement of the city will be ten miles square(v. 35a), and Jerusalem's name will be changed to Jehovah Shammah, which means Jehovah is there (v. 35b). Since the Messianic God-Man willpersonally reign from this particular city, the city will not only fulfill itsname of Jerusalem (the city of peace), but also Jehovah Shammah (Jehovah is there). For this same reason the citywill also be called Jehovah our Righteousness, according to Jeremiah 33:16.
While Ezekiel gives only a short description of the MillennialJerusalem, other characteristics of the Millennial Jerusalem are to be found inother parts of Scripture. The Psalms in particular took delight in describingand characterizing the Millennial Jerusalem. One such passage is Psalm 48.Verses 1-3 describe it as the residence of the God of Israel.
In verse 8, it is God Who will establish the city.
Because it is God Who will establish Jerusalem,Jerusalem will be known as the City of God, according to Psalm 87:1-7.
The peace that will characterize the MillennialJerusalem as a result of the reestablishment of the Davidic Throne is describedin Psalm 122:1-9.
The building up of Jerusalem at the time of theregathering of Israel is the point of Psalm 147:2-3.
Since it is God Who is rebuilding Jerusalem, it willbe characterized by strength as well as peace, in Psalm 147:12-14.
It is from this city that the Kingdom Law willemanate, according to Psalm 147:15-20:
A number of the prophets of Israel also revealed otherfeatures and characteristics of the Millennial Jerusalem. Among the MajorProphets is Isaiah, who, in 1:26-27, described the Millennial Jerusalem asbeing characterized by holiness, justice, and righteousness.
Later, in Isaiah 4:3-6 holiness is what is going tocharacterize the establishment of Jerusalem (v. 3), for all of Jerusalem'sprevious sins will be purged by God's justice and refining fire (v. 4).Hence, over the entire Mount Zion will be the visible form of the Shechinah Glory (vv. 5-6).
In Isaiah 14:32, Jerusalem will serve as the place ofsecurity for the afflicted people.
Later, Isaiah 33:20-24 describes the MillennialJerusalem. Quietness and security will characterize Jerusalem in that day(v. 20), for Jehovah in the Person of the Messiah will dwell in this city(v. 21a). It will be a city of many streams and waters, but without anyships of war ever sailing in them (v. 21b). The Messiah in the midst ofthe city will serve as the Judge, Lawgiver, King, and Savior (v. 22), andso Israel's sins will be totally forgiven (vv. 23-24).
The holiness and freedom of Jerusalem is emphasizedin Isaiah 52:1-2. Jerusalem in that day will become the Holy City, and nothingunholy will ever enter into it (v. 1). It will be further characterized byfreedom, for the Times of the Gentiles will be no more, and never again willJerusalem be subject to bondage (v. 2).
In Isaiah 52:7-10, there is good news that is to bedeclared to Jerusalem. The good news for Jerusalem is that Messiah will reignin Zion (v. 7), and the Jews will be regathered to Jerusalem (v. 8).Jerusalem will be built all over again, for God will redeem the city(v. 9) and salvation will characterize it (v. 10).
Jerusalem is to become the center of worldwideGentile attention, according to Isaiah 60:10-14. The Gentiles, who will be theservants of Israel, will also be used in building up the Millennial Jerusalem(v. 10). The twelve gates named after the twelve sons of Jacob will becontinually open, never to be closed throughout the Kingdom (v. 11a). TheGentile nations and kings will bring their tribute through these gates(v. 11b), for failure to do so will bring swift judgment (v. 12). TheGentile nations who in the past afflicted the City of Jerusalem will now bow insubmission to its authority (vv. 13-14).
A rather detailed description is in Isaiah 62:1-12.The Millennial Jerusalem will be characterized by brightness and righteousness(v. 1). Her righteousness will be recognized by all the nations of theearth (v. 2a). At that time Jerusalem will be given a new name(v. 2b), the one mentioned in Ezekiel 48:35: Jehovah Shammah. Jerusalem will be further characterized by beauty(v. 3), never again to be forsaken or desolated by God (v. 4a), forthe city itself will be God's joy and delight (vv. 4b-5). To make surethat these promises will some day be fulfilled, angelic messengers have beenplaced upon the walls of Jerusalem whose entire ministry consists of remindingGod of His promises to make Jerusalem the joy and praise of the whole earth(vv. 6-7). The inhabitants of Millennial Jerusalem are promised that theywill enjoy the fruit of their labors, for the results of their labor will neveragain be taken away by their enemies (vv. 8-9). The declaration is madethat the redemption and salvation of Jerusalem is assured, because God is OneWho keeps His promises (vv. 10-12).
Joy and rejoicing will be prominent characteristicsof the Millennial Jerusalem in Isaiah 65:18-19.
Peace and comfort along with joy are features of thecity, in Isaiah 66:10-14.
Though Isaiah is the primary Major Prophet describingthe Millennial Jerusalem, other Major Prophets spoke of it as well. In Jeremiah3:17 the reestablished Davidic Throne will be situated in Jerusalem, making itthe center of Gentile attention.
It will also be a center of Jewish attraction, inJeremiah 31:6.
The increased size of Jerusalem, its holiness and itsindestructibility are the points of Jeremiah 31:38-40.
The peace and joy that will return to Jerusalem isdescribed in Jeremiah 33:9-11. The joy, peace and glory of Jerusalem willattract the Gentile nations from afar (v. 9). All the former desolationsof Jerusalem will be forever forgotten (v. 10), for the streets ofJerusalem will bustle with the noise of joy and gladness, and with the happyvoices of brides and bridegrooms (v. 11).
Scattered among the Minor Prophets are morereferences describing the Millennial Jerusalem. Jerusalem is to becharacterized by holiness and security only because God Himself will dwell inher, according to Joel 3:17.
It is from Jerusalem that God will reign over theregathered Israel in Micah 4:6-8.
In Zephaniah 3:14-17, Jerusalem is to shout for joyand gladness (v. 14), for the city will be redeemed (v. 15a). GodHimself will dwell in the city (vv. 15b-17) and reign over the inhabitantsof the city.
Of all the Minor Prophets, Zechariah had the most tosay concerning the Millennial Jerusalem. In the very first chapter of his book,in Zechariah 1:14-17, the prophet reported a promise God made that He has everyintention of choosing Jerusalem in spite of desolations afflicted on her by theGentiles.
Zechariah 2:1-5 is an elaboration of the promise madein Zechariah 1:14-17, in which God promised that He will choose Jerusalem andrebuild her. Now, in Zechariah 2:1-5, the promise is developed. Jerusalem willindeed be rebuilt to a size far greater than ever before (vv. 1-2). Therebuilt city is portrayed as a city without walls (vv. 3-4). It does notstate that there will be no walls, as if to contradict other passages studiedin this chapter. It simply says aswithout walls. The purpose of walled cities was for protection and security.However, the Millennial Jerusalem will not need a wall for the purpose ofprotection or security, since the Messiah Himself will dwell in her midst. Thepurpose of Jerusalem's wall will not be for protection, but for beauty. Thereason the wall will not be needed for security is because on one hand God willdwell in the midst of Jerusalem, while on the other hand the Shechinah Glory in the form of fire will surround the city(v. 5).
The point is restated in Zechariah 2:10-12. God, inthe Person of the Messiah, will indeed dwell in Jerusalem (v. 10). Forthis reason, Jerusalem will be the center of worldwide Gentile attention(v. 11). From His throne in Jerusalem, the Messiah will reign over allIsrael and the Holy Land (v. 12).
Another graphic description of the MillennialJerusalem is in Zechariah 8:1-8.
God's special jealousy for Jerusalem (vv. 1-2)will cause Him to return to Jerusalem to dwell in her midst (v. 3a). Atthat time Jerusalem will become the city of truth upon the Mountain ofJehovah's House (v. 3b). The city will be inhabited by the very young andthe very old (vv. 4-5). The very young will be those who will be born inthe Kingdom, while the very old will indeed be very old, for many will beseveral hundred years of age in the closing centuries of the Millennium. TheMillennial Jerusalem will be a marvelous work that only God can do (v. 6).Once the Millennial Jerusalem is established, it will be inhabited by the Jewsregathered from all over the world (vv. 7-8).
Jerusalem becoming the center of worldwide Gentileattention is the point of Zechariah 8:20-22.
The unique situation of Jerusalem in the Kingdom isdescribed in Zechariah 14:911. The Messiah will be King in the city(v. 9), and the geography of the Land will be greatly altered so thatJerusalem can be enlarged and exalted on the Mountain of Jehovah's House(v. 10). Only then will Jerusalem become truly the city of peace and livein total security (v. 11).
Finally, the holiness that will characterizeJerusalem will extend to the very bells upon the horses, and to the pots andpans in the kitchens, according to Zechariah 14:2021:
In that day shall there be upon the bells of thehorses, Holy Unto Jehovah; andthe pots in Jehovah's house shall be like the bowls before the altar. Yea,every pot in Jerusalem and in Judah shall be holy unto Jehovah of hosts; andall they that sacrifice shall come and take of them, and boil therein: and inthat day there shall be no more a Canaanite in the house of Jehovah of hosts.
The golden age of Jerusalem is yet to come.
V. The Gentiles in theMessianic Kingdom
A. General Characteristics
The Gentiles who survive the Judgment of the Gentilesfor their treatment of Israel are the ones who will enter and populate theGentile nations in the Millennium. These are the sheep Gentiles who, because oftheir faith shown by their pro-Semitism, will be able to participate in andpopulate the Kingdom.
Much has already been said about the place of theGentiles in the Kingdom in the previous chapters relating to the government,the Church, and Israel in the Kingdom. This chapter will be concerned withthose passages that deal exclusively with the place of the Gentiles in theKingdom, as a good number of passages in the Major and Minor Prophets speak tothis point.
Of the Major Prophets, Isaiah is the key. In Isaiah11:10, the Messiah will be the center of Gentile attraction.
According to Isaiah 14:1-2, they will be possessedand be the servants of the people of Israel.
While on one hand the Gentiles will be subject to theKing Messiah, they will also receive justice from the King in Isaiah 42:1.
At that time, in a special way, the Messiah willbecome the light to the Gentiles, according to Isaiah 49:5-7. The calling ofthe Messiah is not only on behalf of Israel to regather the scattered nation(v. 5a), but also to be the light and the salvation to the Gentiles(v. 6b). So at the time of the final restoration of Israel, the Messiahwill be manifested in the most complete sense as the light to the Gentiles, andall the kings of the Gentiles will worship Him (v. 7).
A more extensive passage is Isaiah 56:1-8. At the timeof the setting up of the Kingdom, there may be some feeling among the sheepGentiles that, because of the exalted position of Israel, the Gentiles will beexcluded from receiving the benefits of Millennial Temple worship(vv. 1-3). But this will not be the case, for the Temple ministry will beopen to all Gentiles who are rightly related to the King. Under nocircumstances will they be excluded either because they are Gentiles or becausethey are mutilated (vv. 4-5). It is then and only then that the House ofGod will be called truly a house of prayer for all nations (vv. 6-7). Whenwill that be? At the time of Israel's final regathering (v. 8).
That the Gentiles are to have a place in theMillennial Temple worship is also taught in Isaiah 66:18-24. The Shechinah Glory, which will be especially manifested in theKingdom, will be seen by many of the Gentiles (v. 18), and those who dosee it will set off to travel among the Gentiles who have not seen it to tellthem of it (v. 19). At the same time, Gentiles will be used to conduct theJews back into the Land of Israel (v. 20a), and they will be brought tothe Mountain of Jehovah's House in order to worship (v. 20b). Furthermore,from among these Gentiles, God will choose some to serve as priests in theTemple (v. 21). Not only is Israel the eternal nation, but the faithfulamong the Gentiles will also be eternal (v. 22), and they will have aplace of worship in the Temple for the Sabbath and new moon offerings(v. 23). As for the unfaithful among the Gentiles, their dead bodies andthe suffering of their souls will be visible throughout the Kingdom(v. 24), illustrating for one thousand years God's grace to the faithfuland His severity to the lost.
Besides these general characteristics, there are somespecific elements that need to be dealt with.
B. The Obligation
Of the various feasts and celebrations and festivalofferings of the Millennium mentioned by Ezekiel, there is one feast, the Feastof Tabernacles, that will be obligatory for all Gentile nations according toZechariah 14:16-19.
All the Gentile nations that will populate theKingdom will be obligated to send a delegation to Jerusalem in order to worshipthe King at the time of the Feast of Tabernacles (v. 16). It may be atthis time that the Gentiles will pay their obligatory tribute to the King(Is. 60:11). Though the Gentile observation of the Feast of Tabernacleswill be mandatory, not every nation will necessarily be willing to obey.Therefore, if at any time a nation should fail to send a delegation, the rainswill be withheld from them for that year (v. 17). As an example of thepunishment, Zechariah mentions the case of Egypt (vv. 18-19). Should Egyptfail to send a delegation, there will be no rain for Egypt. Using Egypt as anillustration of a reluctant nation to keep the Feast of Tabernacles isespecially significant, for originally the Feast of Tabernacles was inauguratedas part of a memorial festival of the deliverance of Israel from the EgyptianBondage. But regardless of what nation may fail to obey this mandate, thepunishment will be the same for all.
C. The Arab States
Another specific area the Scriptures deal with is theArab states. In determining the place of the Arab states in the Kingdom, itshould be viewed from the backdrop of the Arabs' perpetual hatred against theJews. Two principles will be used to determine the future of the individualArab states: first is the history oftheir anti-Semitism; second ishow closely these individual Arab states are related by blood to Israel.Ultimately, peace will come between Israel and the various Arab states, but itwill come in one of three forms: First, by means of occupation; second, by means of destruction; or third, by means of conversion. It is necessary to dealwith the various Arab states individually to get a clearer picture.
1. Lebanon
Peace will come between Israel and Lebanon by meansof occupation. This is not so much explicitly stated by Scripture as it isderived from certain facts contained in the Scriptures. As stated in theprevious chapter, Ezekiel 47:13-48:29 gives the boundaries of the nation ofIsrael in the Messianic Kingdom. The tracing of the northern boundary will showthat Israel will encompass all of modern-day Lebanon. From this fact, it can bededuced that in the Kingdom, Israel will occupy and possess all of Lebanon, andit will be settled by some of the northern Jewish tribes. Lebanon was alwayspart of the Promised Land, but it was the part that Israel never possessed. Inthe Messianic Kingdom, there will be no nation called Lebanon, but it will bepart of Millennial Israel. Peace will come between Israel and Lebanon by meansof occupation.
2. Jordan
Modern Jordan comprises the ancient countries ofEdom, Moab and Ammon. Since God does not have the same future for eachindividual segment of Jordan, they will need to be studied individually.
a. Edom : Southern Jordan
It is Edom, or southern Jordan in particular, thatthe prophets were concerned about. Several passages disclose that peace willcome between Israel and southern Jordan by mean of destruction: Ezekiel 35:6-9;Jeremiah 49:7-13; 19-20; Obadiah 5-9; 17-21; Ezekiel 25:12-14.
Edom, or present-day southern Jordan, is to sufferdesolation, and the destruction of all descendants of Esau will come by meansof the people of Israel. Only via total destruction will peace come betweenIsrael and southern Jordan. As with Lebanon, there will not be a nation calledEdom in the Messianic Kingdom.
b. Moab: Central Jordan
As for Moab, present-day central Jordan, it, too,will suffer destruction (Jer. 48:1-46), but it will not be total. Those whosurvive will come to repentance and a remnant of Moab will return, according toJeremiah 48:47.
Peace will come between Israel and central Jordan bymeans of a partial destruction that will lead to a national salvation of Moab.Thus, there will be a saved nation called Moab in the Messianic Kingdom.
c. Ammon: Northern Jordan
Concerning Ammon, or modern northern Jordan, it willalso suffer a partial destruction and become a possession of Israel, inJeremiah 49:1-2.
As with Moab, it will not be a total destruction andthose who survive will turn to the Lord for a remnant of Ammon will also befound in the Kingdom, according to Jeremiah 49:6.
Thus, peace comes between Israel and northern Jordanby means of a partial destruction, followed by conversion, and there will be asaved nation called Ammon in the Kingdom.
To summarize, peace will come between Israel and thethree parts of Jordan by means of destruction, but not all to the same degree.In the case of Edom or southern Jordan, the destruction will be total, andthere will not be a nation of Edom in the Kingdom. The Edomites are descendantsof Esau, the twin brother of Jacob, and so Israel and Edom were the closestblood relationship. In the cases of Moab or central Jordan and Ammon ornorthern Jordan, the destruction will be partial. There will be a Moab and anAmmon in the Kingdom, with both subservient to Israel. Both these nations aredescendants of Lot, the nephew of Abraham and, thus, more distantly related byblood.
3. Egypt
Peace will come between Israel and Egypt initially bymeans of destruction and later by means of conversion. A comprehensive story ofEgypt's future is given in Isaiah 19:1-22. In verses 1-10, the Prophet Isaiahdescribed the punishment of Egypt because of her sins. Egypt will becharacterized by civil war, desolation, and famine. In verses 1115, the prophetstated that the root cause of Egypt's devastation is her leaders who have ledEgypt astray. Under the dictatorships of Farouk, Nasser and Sadat, Egypt wentto war against Israel on four occasions, resulting in heavy losses for Egyptand wrecking its economy. Out of all this, there developed a fear in Egypt ofIsrael, as prophesied in Isaiah 19:16-17.
Never in ancient history has this been true; Egyptianforces passed through the Land of Israel freely, even in the days of Solomon.Only since 1948, and especially since the Six Day War, have the Egyptian forcesevidenced the fear portrayed in this passage. There has been a fear and dreadin Egypt of Israel ever since that time. With Egypt's having lost four warsagainst Israel with heavy casualties, the fear is deeply rooted. Prophetically,today is still the period of Isaiah 19:16-17.
But eventually peace will come between Israel andEgypt. Initially, the peace is a political one, when the Hebrew language willbe spoken in Egypt by five cities, according to Isaiah 19:18. In Isaiah's day,the language of Canaan was the Hebrewlanguage. Exactly how this prophecy will be fulfilled remains to be seen.
This in turn will slowly give way to Egypt'sconversion, in Isaiah 19:19-22. An altar to the God of Israel will be built asa sign and a witness of the power of the God of Israel to save the land ofEgypt (vv. 19-20a). Egypt will be greatly oppressed by the forces of theAntichrist and his cohorts (Dan. 11:42-43), but God will save Egypt from thedomination of those oppressors (v. 20b). The Egyptians will realize thatAllah, the Moslem god, cannot save them, but only Jehovah, the God of Israel.This will lead to a national conversion of Egypt. Egypt will know the Lord andwill worship the God of Israel with oblations, sacrifices, and vows(v. 21). The same God Who brought about their destruction will also bringabout their regeneration and their healing when they turn in faith to Him(v. 22).
In conjunction with the latter days of theTribulation and the Campaign of Armageddon, there will be the nationalconversion of Egypt. In this manner, they will take their place in the ranks ofthe sheep Gentiles. It should be noted that Egypt will be one of the nationsthat will move against the Antichrist in Daniel 11:40.
Nevertheless, because of Egypt's longstanding hatredof Israel, in the outworking of the cursing principle of the AbrahamicCovenant, Egypt will suffer a desolation that will be similar to that of Edom,according to Joel 3:19. The sin of Egypt is the same as that of Edom:mistreatment of the Jews, and so punishment will come. With Edom, it will betotal and permanent (desolation and wilderness). But with Egypt, it will betotal yet temporary (desolation but not a wilderness). In fact, the desolationof Egypt is to last only for the first forty years of the Kingdom, as recordedin Ezekiel 29:1-16. Ezekiel is commanded to prophesy against Egypt(vv. 1-2) and predict the coming dispersion of the Egyptians from theirland (vv. 3-5) because of their long history of mistreatment of Israel(vv. 6-7). The land of Egypt will suffer a period of total desolation(vv. 8-10), which will last for forty years (vv. 11-12a), and theEgyptians will be scattered all over the world like Israel was before her(v. 12b). But after the end of the period of forty years, the Egyptianswill be regathered (v. 13) and brought back into their land (v. 14).Though Egypt will become a kingdom again, it will never be a powerful one(v. 15). Nor will Israel ever again be guilty of placing her confidence inEgypt (v. 16), but will trust in the Lord their God. As for the lowlykingdom of Egypt, it will also be required to observe the Feast of Tabernacles(Zech. 14:16-19).
In summary, peace will come between Israel and Egyptby means of conversion. Only when the Egyptians worship the same God as Israel,through Jesus the Messiah, will peace finally come. For the first forty yearsof the Kingdom, the land of Egypt will be desolate and the Egyptians will bedispersed all over the world. But afterwards, the Egyptians will be regathered,becoming a kingdom again.
4. Assyria: Northern Iraq
Ancient Assyria is today comprised of modern northernIraq, another implacable Arab enemy of modern Israel. But peace will comebetween Israel and northern Iraq by means of conversion, according to Isaiah19:23-25.
Verse 23 describes an economic unit that willencompass Egypt, Israel and Assyria. The famous highway of the ancient worldknown as the via maris has ceased tofunction ever since 1948, when Israel became a state. In 1948 Egypt and Syriaclosed their borders, making the highway inoperable. However, in the Kingdom,when peace will be restored, all borders will be open, and the highway, asymbol of economy, will be restored between these Middle Eastern states. Themeans by which this will occur is conversion (vv. 24-25). Not only willEgypt undergo a conversion experience, but so will the ancient area of Assyria.Assyria will become a blessing in the earth and will receive a blessing fromGod. The three former enemies will now have a spiritual unity as well as aneconomic and political one. God declares Egypt will be my people, Assyria the work of my hands, and Israel my inheritance. This spiritual unity will be the basis for theother unities.
So peace will come between Israel and Assyria(northern Iraq) by means of conversion. When this happens, there will beeconomic, political, and religious unity, because they will all worship thesame God.
5. Kedar and Hazor: SaudiArabia
Peace will come between Israel and Saudi Arabia bymeans of destruction. This is taught in Jeremiah 49:28-33. The passagedescribes the total devastation of Saudi Arabia by war until the inhabitantsare scattered and dispersed all over the world. As for the land itself,Jeremiah 49:33 states that the land of Saudi Arabia will be a perpetualdesolation throughout the Kingdom, and the residents will be dispersedeverywhere. While Egypt's desolation and dispersion will only last forty years,for Saudi Arabia it will last for all of the one thousand years.
So peace will come between Israel and Saudi Arabiavia destruction.
6. Elam: Persia or Iran
Although Persia or Iran (ancient Elam) is not an Arabstate but a Persian one, its future will be examined here because it shares thesame religion (Islam) with the Moslem Arabs.
Peace will come between Israel and Iran by means ofdestruction, according to Jeremiah 49:34-39. In verses 34-38, Jeremiahdescribed the destruction of Elam, with the inhabitants being completelydispersed all over the world. But then verse 39 declares that the destruction ofIran will be partial, and the dispersion will be temporary. Eventually theinhabitants will return and resettle Iran. The future of Iran is similar tothat of Egypt, but the length of time they will be in dispersion is notrevealed.
So peace will come between Israel and Iran viadestruction, dispersion, and then a conversion and a return. There will be asaved nation of Elam (Persia or Iran) in the Kingdom.
D. The Two Desolate Spots ofthe Kingdom
As has been shown in previous sections, during theMessianic Kingdom the entire world will be fruitful and very productive; thewhole earth will be characterized by beauty. Nevertheless, there will be twodesolate spots of burning pitch and burning brimstone throughout the period ofthe Kingdom: Babylon and Edom. (Egypt will be desolate only in the sense ofnon-habitation, and that for only forty years, Saudi Arabia will be desolatethroughout the Kingdom, but also only in the sense of non-habitation).
1. Babylon: Southern Iraq
The first of these two desolate spots will be theformer world capital of the Antichrist: Babylon. Several passages make thispoint, one of which is Isaiah 13:20-22.
The uninhabitable ruins are described as similar toSodom and Gomorrah in Jeremiah 50:39-40.
Later, Jeremiah emphasized the totality andcompleteness of Babylon's desolation in Jeremiah 51:41-43.
Throughout the Kingdom period, no man will even somuch as pass by the ruins of Babylon, something that is hardly true today.
Not only is Babylon to be a desolate waste throughoutthe Kingdom, it will also be a place of continual burning and smoke throughoutthe Millennium, according to Revelation 19:3.
It is obvious that the animal inhabitants, as we knowthem, mentioned in Isaiah 13:20-22 and Jeremiah 50:39-40, cannot live in aplace of continual burning pitch and brimstone and so there cannot be literalanimals. What they actually are is explained by Revelation 18:1-2.
This place of continual burning and smoke will be aplace of confinement for many demons during the Kingdom period. It is clearfrom Revelation nine and other passages that demons have animal-like features,and this is what the animals of the Isaiah and Jeremiah passages actuallyrepresent. In fact, the Hebrew word translated as wild goats refers to demons in goat form.
2. Edom: Southern Jordan
The second desolate spot in the Kingdom will be Edom.This is also pointed out by several of the prophets, such as Isaiah 34:8-15.The reason for Edom's becoming a perpetual desolation is their sins againstIsrael (v. 8). Like Babylon, it is to become a place of continual burningand smoke (vv. 9-10), inhabited by various foul birds and animals, andcharacterized by confusion (v. 11). It will be totally uninhabited by men(v. 12) and will be habitable only by the animals mentioned(vv. 13-15). Yet these animals as we know them cannot live in a place ofburning pitch and burning brimstone. Two clues in this text show that these arenot literal birds and animals. Again, the word translated wild goats actually means "demons in goat form." The wordtranslated night-monster means"night demons." Like Babylon, Edom will also be an abode of demons.
Another prophecy, in Jeremiah 49:17-18, puts theemphasis on totality, for no human will inhabit the land of Edom or even passthrough it. Like Babylon, the desolation will be similar to that of Sodom andGomorrah.
The reason for such massive destruction in Edom isamplified by Ezekiel 35:10-15. Because of Edom's glee over the fall of Israeland Judah, the punishment must come (vv. 10-13). So while the whole earthis beautified and rejoicing, Edom will be a desolation (v. 14). Thecalamities, which fell on Israel and over which Edom rejoiced, will now fall onEdom in a more severe way (v. 15).
Finally, Joel 3:19 states:
Egypt shall be a desolation, and Edom shall be adesolate wilderness, for the violence done to the children of Judah, becausethey have shed innocent blood in their land.
Egypt's desolation will be limited to only forty years.As for Edom, because of her unique violence against Israel, her desolation willbe permanent and last throughout the Kingdom.
Throughout the Millennial Kingdom, while the wholeearth is beautified and blossoming as the rose, the two areas of Babylon andEdom will be places of continual burning pitch and burning brimstone. The smokewill rise and be visible for the entire one thousand years. While Satan will beconfined in the Abyss, his demons will be confined in Babylon and Edom. Thesetwo places will be the abode of demons for the entire Kingdom period.