The organization of the Theocracy was affected before the Jewish nation entered Palestine. The appointment of officials, the giving of laws, the commandments to destroy the enemies of God, etc., were issued at Mt. Sinai. It is eminently suitable that the reorganization of the same should be effected in the same place.
Taking it for granted that the Theocracy will be again reorganized in its Theocratic-Davidic form, so that God in the person of David's descendant again condescends to dwell with the Jewish nation, and act in the capacity of an earthly ruler, we may suggest, that if such is the divine order, no place on earth could be selected more suitable or better adapted for such an arrangement than Mt. Sinai, and its adjoining territory. It is a place so isolated, separated from other countries, that such a work undertaken would, for a time, at least, attract but little attention among other nations. It lies at the same time contiguous to the inheritance of David's Son, which at the time will be sorely pressed by the Antichrist with its confederated power. The Holy Land occupied, as it then will be, by the forces of enemies, and all other lands having their kingdoms or civil power in full sway, forbids in them a peaceful, previous arrangement as indicated; and hence this locality, surrounded by its sandy deserts, under no special civil jurisdiction, occupied only by wandering tribes, is well adapted to secure, as it once did before, uninterrupted facilities for a preliminary national organization. Besides this, it is a place already highly distinguished, having enjoyed the presence of God, and having witnessed the entrance of God and people into the desirable Theocratic relationship, being honored by the camp of the elect nation, and the manifestations of the King, made memorable by the giving of the law, and expressly pronounced, in view of its associations, to be "holy."
In all respects, therefore, considering that the nations will then be hostile to the Saviour (in fact arrayed against him), it is of all places the one most suitable to be used for such a purpose. The question is, do the Scriptures give us sufficient intimations to believe this is the case? We shall present the reasons for holding to such a belief, premising (1) that they are not nearly so indistinctive as predictions relations to the First Advent; and (2) that, if mistaken in this particular, it cannot affect our main leading argument, which is independent of the discussion of minor points relating to the order or introduction of the Kingdom, upon which differences of opinion are reasonably to be anticipated.
Dan 2:44 particularly declares that "in the days of these kings shall the God of heaven set up a kingdom." That is, previous to the final ending of Gentile domination, and of the horns that arise, that this kingdom will be already commenced and organized.
In considering this subject, some preliminary matters must be duly regarded, namely that the most prominent students of prophecy are now agreed that the Second Advent, to be appreciated, must be comprehended in its several phases, being at first secret, hidden to carry out certain purposes, and finally open, revealed. The reasons for this will be given in a future article.
We should also observe the following: (1) that dispensations may, as the Jewish and Gospel overlap each other for some years; (2) that this Theocratic Kingdom is reorganized before the times of the Gentiles are ended; (3) the breaking and consuming process upon which the Kingdom immediately enters, is expressive of a previous organization - for it is evidently an intelligent organized force that is set in motion against the kings of the earth and their armies.
The Bible seems to declare that Jesus, the Messiah, at His Second Advent, will especially exhibit two acts or phases in this Coming, and between these two, He and his saints will pass the intervening period at Mt. Sinai. That he comes "as a thief" for the removal of the saints is clearly taught, and that He also openly comes with these saints on the Mt. of Olives (Zechariah 14:4) is unmistakably announced. But he and his saints are also represented as being at Mt. Sinai. A comparison of Scripture shows, that when the saints are removed by the power of resurrection and translation, they do not remain in "the air," but are conveyed to Mt. Sinai, where, as at the establishment of the Theocracy, positions are assigned, the kingship and priesthood inaugurated, the instructions given preparatory to the ushering in of "the dispensation of the fullness of the times." After all the preparations are completed, and the time has come for "the manifestation of the sons of God," and the deliverance of the Jewish nation, and the destruction of Antichrist; this associated body of Rulers with the King of kings at their head (Rev. 19) present themselves to the confusion of all enemies, and to the joy of the ancient elect nation.
Let the reader ponder the 68th Psalm, and its references to Mt. Sinai. This Psalm, allowing its prophetic character, was never fulfilled, as is generally supposed, at the appearing of God in the wilderness at the institution of the Theocracy.
The Psalm is Messianic, and relates not to the past but to the future. This is proven by the direct reference and application of a portion of the Psalm to the Messiah - Christ. This is done by Paul in Ephessians 4:9, where he applies it as significant of results produced by the resurrection and ascension of Jesus. The Spirit thus gives us a key to its interpretation. Its reference to the future is evinced by its allusion to the resurrection (v. 20); the great slaughter and complete overthrow of all enemies (v. 1-3, 14, 21-23, 30); the restoration of the Jewish nation (see v. 22 and notice force of "again") although oppressed by a multitude ("sea"); the restoration of Theocratic rule (v. 24-35); the kings of the earth bringing presents, and the extended, world-wide dominion exerted (v. 29-35).
On the other hand what here delineated to occur corresponds fully and accurately in every respect with the predictions pertaining to the ushering in of the Millenial age or the Messiah's - Christ's Kingdom. Then, we know, the enemies will indeed be removed as here described; then the exaltation, the purity, beauty, rejoicing, safety, and power of the righteous will be witnessed as here portrayed; then the dwelling of God with man, the exertion of supernatural power, the power of delivering from death, the restoration of the people, the universal dominion, the reorganization of the nation under rulers, king coming to present their allegiance and worship at Jerusalem, nations submitting themselves, the praise and glory manifested; all this, as here predicted, will come to pass. Hence seeing that the general tenor of the Psalm does not suit the history of the past, in the non-fulfillment of large portions of it, but faithfully describes the future, and this the more readily because this Advent accords with what is ascribed to the Messiah - Christ at his Second Coming.
We are content to receive it as it reads, believing that as Sinai at the inauguration of the Theocracy witnessed the presence of the Theocratic King, so when God's Son and the son of David comes to restore the Theocratic rule "even Sinai itself is moved at the presence of YHVH, the God of Israel" (v. 8), and in view of His surroundings it can be said (v. 17) "the chariots of God are twenty thousands or thousands of heavenly powers); the Lord is among them as in" (or simply, "in" or "so Sinai among the holy mountains,") "Sinai in the holy place."
Accepting of the Psalm as a prophetic announcement of the future, it is impossible, without violence, to rid ourselves of the persuasion that at the future Advent the Messiah will appear not only on the Mt. of Olives, but antecedently on Mt. Sinai, where evidently the gathering together occurs, with which gathered body Christ is afterward accompanied.
Rabbi Greenbaum renders the verses: "The earth quaked, also the heaven dropped at the presence of God; yea this Sinai, at the presence of God, the God of Israel." Sinai was even esteemed holy before the giving of the law and the only reason that can be satisfactorily assigned is that pertaining to its foreknown Theocratic usage, making it a special favorite of God. What a distinguished place Mt. Sinai will be in the future ages! The place of God's marriage (so according to Oriental usage, the inauguration of a Ruler), with the Jewish nation; the place where Jesus marriage takes place before the bridal procession proceeds to Jerusalem. God in view of this, may, as we anticipate, adorn the wilderness and make it a place of resort. We cannot help but feel that Elijah will again, under far different circumstances, visit this place. This prophet visited Horeb (note that Horeb stands in the shadow of Mt. Sinai, but can be used interchangeably in Scripture as e.g. Deut:1:2,6,19, and 4:10,15, and 9:8, and 29:1) when persecuted (1 Kings 19), and in "the mount of God" found special nearness to God, and realized that, amid the general defection, God had reserved for Himself a people. How changed the relations, and what a glorious reservation he will there meet! If faithful our glad eyes will behold the same, and our glad hearts will associate with those "myriads."
Let us take Deut:33:1-2, which embraces the blessings pronounced on the several tribes, and which from other predictions we know shall only be fully realized at the restoration of the nation at the Second Coming of its King. Now these blessings are introduced by a by a description which, however applicable in some particulars to the giving of the law, was never verified in the past. For we read: "The Lord came from Sinai and rose up from Sier unto them, He shined forth from Mt. Paran, and He came with ten thousands of saints; from his right hand went a fiery law to them," etc. Such a Coming with myriads of saints is only predicted of the still future Advent
Lederer renders it: "Jehovah is coming from Sinai, and rises unto them from Seir; He beams from Mt. Paran, and comes (out) from the myriads of saints, from His right hand (the) fire statue unto them," etc. This "fiery law" or "fire statue" is also, as every one can see, a distinguishing characteristic of the Sec. Advent with the saints, being expressive of "judgments."
Hos. 2:14 deserves special attention, and the connection evidently shows the time of fulfillment to be in the future. If the student observes two things he cannot fail to catch its spirit. (1) The elect now gathered being engrafted, and thus become identified with the true Israel, are inseparable with this period of blessing; (2) the time of this marriage is Pre-Millennial. Take note of Psalm 74:14.
In Hab:3:3 we have another allusion. The prophet tells "God came from Teman (or the South) and the Holy One from Mt. Paran," at a time when an overthrow of enemies and a deliverance is experienced on a scale so great that the past sinks into insignificance before it. Even Judges 5:4,5, may in the mind of the Spirit be far-reaching; and many predictions respecting "the wilderness" may have a deeper, more significant meaning than is usually attached to them.
Let there be such a restoration of Theocratic rule inaugurated at Mt. Sinai, and it imparts new force to Isa:35:1 "the wilderness and the solitary place shall be glad for them and the desert shall rejoice," etc., or to Isa. 32:15,16 "the wilderness (shall) be a fruitful field," "then judgment shall dwell in the wilderness," or to Isaiah 35:6 "for in the wilderness shall waters (i.e. people) break out and streams in the desert." In view of the apportionment of the stations, etc., in the Kingdom at such a time and place, it may even be questioned whether the planting in the wilderness of those several trees mentioned by Isaiah 41:19, 20 is not to be interpreted of the assignments of rank, etc., in this Theocracy, seeing that the Spirit likens in other places the saints to "Trees of righteousness, the planting of the Lord" (Isaiah 61:3), and men and rulers are thus designated. The specific mention of rejoicing, shouting, singing, etc., in the wilderness at some period still future is seen, if this idea is accepted, to be highly appropriate, and what under the circumstances is to be anticipated. Surely "the grace in the wilderness," Jer:31:2, which is yet, as the prophecy indicates, to be realized by the Jewish nation in an unexampled restoration; the pleading in the wilderness, Ezek:20: 35-36 still future with that people; the speaking comfortably to His people in the wilderness, His:2:14; this, with similar intimations, should teach us that the wilderness, just as in the beginning, is an important feature strikingly associated with the re-establishment of the Theocracy.
Isaiah 63: 1-6 cannot possibly be applied to the First Advent of Jesus. But at his Second Advent numerous passages expressly mention wrath, vengeance on enemies, and a fearful slaugter and supper. It is therefore a description only applicable to the Second Advent, as the early Church taught. But the prophet in vision sees him coming from the direction of Mt. Sinai, asking: "Who is this that comes from Edom, with dyed garments from Bozrah?" Indeed, when we come to compare Scripture with Scripture, we have the route taken by the mighty King from Mt. Sinai until He arrives at Jerusalem clearly pointed out. Prophecy distinctly mentions Mt. Sinai, Paran, the Wilderness, Mt. Seir, Edom, Teman or the South, Bozrah, giving us a direct route from Sinai northward to Palestine. This does not occur by chance, but is descriptive of what shall truly take place. Having the Might One with his saints manifested at Sinai, and also by way of the wilderness of Paran on through Idumea, it seems to us faithless not to accept of these things. Especially when we find an under-current of prophecy, which serves to bring them out in more distinctive proportions.
So in the Second Advent, when the locality is once stated that is amply sufficient, and all other predictions imply it. This at once opens a wide field for reference which can only be indicated. Thus e.g. take Isaiah 63:1-6, and notice in connection the vengeance, the Redemption, etc. This compared with numerous parallel passages presents us additional points of identification. Several passages not before specified, may briefly be suggested: Isaiah 42:11, is remarkable, as the context indicates that "new things" are to be performed, introducing Millennial blessedness and glory, worthy of "a new song." Notice verse 11; and its manifest allusions to the desert of Arabia Deserta, to the rocky country of Arabia Petraea, etc., and surely the careful student of the Word must be impressed that same deep reason underlies such references. What other reason so applicable as the one advocated by us? For all we know, such references as Zechariah 9:14, going "with whirlwinds of the South;" as Psalm 126:4, "as streams in the South;" and similar phraseology, may contain allusions which a fulfillment will render expressive in this direction. The student will not overlook Isaiah 9:1; Isaiah 59:16-20.
Thus, e.g. in "the new thing" (Isaiah 43:18-21), which God is to perform, He "will even make a way in the wilderness, rivers (notice its figurative meaning) in the desert. I give waters in the wilderness and rivers in the deserts, to give drink to my people, my chosen. This people have I formed for myself; they shall show forth my praise." Here we have intimated under impressive figures the blessings that will result from a re-formation of Theocratic rule out of a people expressly raised up (and gathered) for this purpose, and this is done in the wilderness, the very place where the Theocracy was originally instituted.
Psalm 46, according to the title refers to "the hidden ones or virgins," and is highly expressive of this period (comp. Isaiah 26:20, 21; Jeremiah 2:3; Luke 21:36). Even the "fleeing to the mountain" of Psalm 11:1, if we are to receive some renderings, may refer to this withdrawal. The passages which speak of the removal and hiding of God's people just before the last great tribulation breaks forth might be used as illustrative of this period. Here, indeed, they would be in safety and honor. The world will be more or less unconscious of this gathering, the days of Noah repeating themselves, and persistent unbelief in such a preparation existing until too late. The secrecy of all this, is plainly implied, even in the meeting of the Bridegroom and those that were ready, which no one of the world will witness. Those taken to Mt. Sinai are the "first-fruits" of the harvest; specially belonging to the Lord; the harvest itself; "the great multitude"; follows later in the divine order. Various passages relating to this subject are worthy of consideration, such as Isaiah 16:1-5; Isaiah 34,35,13. When these things are realized, men will be amazed to find how largely and minutely, all this has been described in the scriptures, and yet how little it has been noticed and appreciated, just as the things relating to the First Advent were overlooked.
The saints, that body of "peculiar people" and en-grafted, thus constituting the "holy nation" (and thus forming "a river," in the figurative language of Scripture) gathered to Mt. Sinai, and associated with Christ in the formative reorganization of the fallen Theocracy, would fulfill in the most impressive manner such predictions. Then again, if we turn to Isaiah 40:3, it is extremely doubtful whether we have more than a mere typical fulfillment in John's mission.
Let the reader notice (1) that this cry in the wilderness, etc., is taken to inform us from the approach of a mighty conqueror, and is expressive of irresistible power and a triumphant march; (2) that the preparations are suitably completed, and "the glory of the Lord shall be revealed" so that "all flesh shall see it;" (3) that before the march of Jehovah, all flesh being as grass, opposition shall be overcome; (4) and the results of this triumphal appearance in deliverance and rule.
The offer of the Kingdom at the First Advent necessitated a typical representation of this act in the wilderness (and hence applied to John), but owing to the foreknown unbelief and sinfulness of the nation both the Kingdom and the real preparatory acts here predicted were postponed. Jesus did not exhibit himself as the King of Israel - the Messiah; his glory was concealed under humiliation; the time had not yet arrived for such a triumphal passage; he himself locating it in the future at his Second Coming. Admit such a re-establishment of the Theocracy at Mt. Sinai in the wilderness; consider the route from there through the wilderness to Judea, and then the prophecy shines forth with a clearness and vividness that is startling. "The Voice of him that cries in the wilderness, Prepare you the way of the Lord, make straight in the desert a highway for our God"; the completeness of the preparation, the majestic march revealing the glory of the Lord, the helplessness of his enemies contrasted with his power, the reward bestowed, the blessed rule and safety experienced; all evince such an exalted condition of manifested Kingly authority, etc., and connected with, as a starting point,the wilderness, that is only to be fulfilled in the future.
Such passages include the idea, that the authoritative manifestation of Theocratic rule is exhibited, before it issues forth from the desert. It is a form ready for action before it emerges from the wilderness. Considering the formation of the Theocracy with its added hosts of kings and priests in so isolated a place, secluded from the observation of the nations, and its sudden and overwhelming appearance, it may be a question whether Jesus had not this initiatory stage in view when he told the Pharisees, "the Kingdom of God comes not with observation," seeing that it is not only divinely instituted, but this is done in a secluded manner and place, so that when it appears it is already so organized as to be irresistible.
Take, e.g. Daniel 7, and there is something remarkable in the structure of the prophecy, which on any other hypothesis baffles interpretation. The investiture of the son of Man, David's son Jesus with the Kingdom, and the bestowal of judgment or ruler-ship upon the saints associated with him, is done by the Ancient of Days, for the Kingdom is given by him, to the hon of Man and his saints. But this is done here on the earth - as the representation in its entire scope demands - even while the Anti-Christian power, so arrogant and hostile, is in existence and holds sway over the nations.
The prophecy implies on its face a perfectly free unembarrassed, and even unexpected by the enemy, accomplishment of preliminary arrangements pertaining to the Kingdom. Admit that Sinai and the wilderness is the locality where the Ancient of Days invests David's son and His own with Theocratic power, and bestows upon him and the saints the covenanted dominion, and the difficulty vanishes. The prophet looks in vision at the horn, and then, looking away from him, turns to gaze upon the prophetic picture presented at Mt. Sinai without specifying the locality; thus passing from one to the other without a commingling of them. Although the investiture (i.e. the public official recognition in the presence of holy intelligences) is on the earth, yet it is effectually concealed from the interference and annoyance of the powerful enemy which it is to destroy. Such an explanation, to say the least, is more natural and reasonable; if the Theocracy is indeed to be restored in David's son; than that usually given, which, against the Coming of the Ancient One and the evident description of scenes witnessed on earth, makes this a transaction in the third heaven. When the Theocracy was originally established, it was done amid the most solemn and glorious manifestations, and Mt. Sinai was purposely selected for the same; ow when the same Theocracy is to be reorganized in the most august manner under the leadership of the King specially provided, is it not reasonable that (instead of third heaven or the air, etc.) it should be effected in precisely the same place and with exhibitions of splendor and power far more impressive than any hitherto given. Is it not also suitable that such an arrangement when taking place on earth, should receive the most solemn outward official sanction of the Most High God?
This subject may also throw light on such passages as 1 Thess:5: 1-5, "But you brethren are not in darkness that that day should overtake you as a thief," etc. Consider that this was addressed to Thessalonian brethren and includes them. Now if they are thus raised up, brought to Mt. Sinai, and made part of that reorganization, preliminary to the terrible scenes following, and even with Christ participate in them; will it not be preeminently true that being the acknowledged "children of the day" they cannot possibly be "in darkness." Again, the Passover is only partly fulfilled, the Lamb has been slain, the eating of its flesh in faith has been going on fr centuries (showing forth His death until He come), but the Passover itself we are told by Jesus (Luke 22: 15, 16), is to be fulfilled in the Kingdom of God. In this Sinai arrangement, preparatory to "the day of vengeance," Jesus the mighty King will indeed by a refuge, etc.; and no evil will befall them. These are all indicative of a visible manifestation and ordering in behalf of the covenanted Theocratic Kingdom.
Let the student carefully examine the structure of Isaiah 16:1-5, and it is self evident, however we may give it an inchoate fulfillment, or make it typical, that it has not yet been fulfilled, seeing that in the immediate connection (v. 5) the throne is to be established, the Ruler is to sit upon it in the Kingdom of David, producing righteousness by His reign, which has not yet been verified. "Send ye the Lamb, the Ruler of the land, from Sela of the wilderness unto the mount of the daughter of Zion." The Chaldea makes it allude to "the Messiah, the Anointed of Israel." This, with the hiding of certain ones, the overthrow of the oppressor, the establishment of the Kingdom of David with the Ruler (after He has come "from Sela of the wilderness" to Jerusalem) reigning in it makes it to coincide with the other Scripture adduced. The Lamb is put for Jesus the Messiah - Christ, and the word fully identifies, in the future coming of the Lamb, in his wrath, his marriage, his war, his throne, this Lamb with the ruler-ship that he shall exert over all the earth from the established throne and Kingdom of David.
Isaiah chapter 41, and the connected chapters: Who is this "righteous man from the East?" Let any one look at the majesty, power, and glory declared of him, at the numerous promises descriptive of the same applied directly to the Messiah at his future Coming, at the Spirit's application of portions of the prediction expressly to the Messiah - Christ, and we are forced to the conclusion that the usual reference of this "righteous man" to Abraham or to Cyrus is utterly untenable; although, as some do, we make Abraham or Cyrus merely typical of the Messiah - Christ, having a double fulfillment, etc. The trouble with interpreters is that they cannot explain how this "righteous man," if Jesus, comes "from the East." But we have to bear in mind that the term "east" has a wide range, and is applicable to Arabia Deserta, Idumea, etc., from whence Jesus comes, as we have pointed out. Hence the applicability of these predictions to Jesus, as the ancients held (e.g. Barnabas, Tertullian, Augustine, etc.), can be received in every particular. As the approach of Jesus and His saints will follow the route of the Israelites, and hence the coming to Jerusalem will be literally from the East, it is well to notice that the approach from Jericho and Bethany will be really grand. It is the very rout taken in the triumphal entry of the Gospels, and indicative of this future triumphal entry.
This removal to Mt. Sinai, and the union there consummated of Theocratic relationship (likened owing to its intimate, enduring, and permanent character, to a marriage), satisfactorily explains some allusions to the future marriage, which many writers ignore or fail to conciliate. Notice: In Matthew 25:1, the Bridegroom is coming and the invited ones who are watching go with him to the marriage, the rest being left; in Luke 12: 36, the exhortation is to wait for the Lord "when he will return from the wedding;" in Rev. 19 a marriage is announced preceding this overthrow of Antichrist; in Revelation 21, a marriage follows the removal of God's enemies. And how reconcile the exhortation to watch for Bridegroom coming to the wedding and the warning to watch for him Coming from the wedding, and both these with Revelation ? If we keep in view how the figure of the marriage relation is employed to denote a variety of unions, and then notice this Theocratic union formed at Mt. Sinai previous to the open Advent of Jesus and His saints, and previous to the overthrow of the Anti-Christ powers, we have the key of an easy solution. The one (Matthew) refers to the thief-like coming followed by the union at Mt. Sinai (likened to a marriage) and specially addressed to Jews and others; the one (Revelation 19), refers to the union at Mt. Sinai, and is the same as "the married wife"; the other (Revelation 21) follows the overthrow of Anti-Christ, and is the marriage of the Messiah - Christ to the New Jerusalem. Thus several phases int he Second Advent, with respective unions entered into, are presented before us; the reconciliation being found complete in the order as presented to us.
The fact is, it helps us to see how a number of things, which must transpire the marriage of the Messiah - Christ to the New Jerusalem, must take place. Thus e.g. how and where the judgment of believers is consummated, so that their respective stations in the Kingdom are assigned. It teaches us that that special preparedness for the direct establishment of the Kingdom is of a supernatural nature, and done under the divine auspices at Mt. Sinai, and hence we cannot possibly receive the suppositions e.g. of the Catholic Church that it, through the Apostolate established, is doing this work.
It evinces that Jesus, in more aspects than is generally supposed, is a "Prophet like unto Moses." It shows that in the great work specially delegated to Moses, for which he was particularly commissioned by the Almighty, namely, to erect and organize a Theocratic government, in this Jesus will follow his footsteps, and evidence the same work, only on a grander scale. The non-repentance of the Jewish nation, its rejection of the Messiah, caused the postponement of this, the mighty work, to the Sec. Advent; then will it be performed, and in the identical place, too, where Moses stood forth the head of the nation. The supernatural, which necessarily accompanied the setting up of a Theocracy, will again be manifested in the gathering of the people; in the august inauguration; in the march to Palestine; in the encounter with the enemies of the Theocracy; in the establishment at Jerusalem, and in the advancement and progress of its power over the nations of the earth. The investiture of the Sovereignty of the world is so magnificent a feature that it justly, in view of its magnitude, design, the worthiness of the person invested, etc., demands a manifestation of it here on earth, and this it receives at Mt. Sinai, where gain a scene will be enacted, which will present an overwhelming sense of the majesty, power, and glory of the Ruler. But in the reinauguration there will be this great difference, that while the saints will undoubtedly be deeply affected by the wonderful investiture, yet they will not be affected by fear, as the Jewish nation, and pray that the glorious manifestations may cease, for prepared by previous glorification for this service, and realizing their dearest Friend is the person of the Ruler, they have, as Paul says, "boldness in the day of judgment;" for the scene before them, and in which they participate, is not one of death, as the Jews apprehended, but one of salvation, joy, blessedness, and glory. When the covenants are so vividly remembered and exalted by fulfillment, then such Psalms, as the 98th will be verified. "The world's greatest tribulation is the hour of the Christian's most magnificent deliverance." When the year of the redeemed and the day of vengeance both come, Jesus, the Theocratic King, will be glorified and admired by his own (Isa. 63 compared with 2 Thess. 1: 5-9). The Theocracy is established over "a willing people," who will exult and rejoice will fullness of joy in their King and Redeemer. Vengeance does not touch the saints; and when Jesus appears "a polished shaft hid in God's quiver" (Isa. 49: 2), "in whom God will be glorified" when employed against His enemies, these saints themselves, by association of ruler-ship and Theocratic power conferred on this "mount of God," shall participate in its execution, Ps. 149: 6-9; Rev. 2:26, 27, etc.
Paraphrased from The Theocratic Kingdom by George N. H. Peters
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