IN the previous chapters the reader has been
conducted to the crisis that awaits the world at the conclusion of the time of
the end. The two great powers of the day-namely, Gogue, the lord of the earth,
and the Lion of Tarshish, the king of the sea, have been brought up in battle
array in the region of the
But without some other element to complicate
affairs, things might settle down into a mere substitution of one gigantic
despotism for the many lesser ones that now exist. It is necessary, therefore,
that some other ingredient be introduced into the mess, in order that the
course of events may be directed into an eastern channel, by which the crisis
may be transferred from Europe to the Holy Land. This political element is
found in the commercial interests of
The restoration of
It is evident from this, that they regarded
There are several strange fancies in the world
concerning the restoration of the Jews. Some deny it in toto, and yet
impose upon themselves the imagination that they believe the gospel of the
kingdom! If any such have followed me through this work, they will, I think, long
since have concluded that they have been in error. Others advance a little
further, and regard it as an "open question" -- a position that may
be disputed, but for which more may be said than against it, but concerning
which they are not able to decide. This is tantamount to saying that the gospel
is an open question, and that they really cannot say whether the kingdom of God
will have subjects or not. There are others who believe that
By Christianity they mean the inanity preached
from the "sacred desks" of the apostasy -- the pulpit-gospels of the
day; "for," say they, "if they abide not in unbelief they shall
be grafted into their own olive again." This is quite true; but the
fallacy consists in construing this to mean that their restoration is
predicated on their believing what the Gentiles teach. The Gentiles themselves
are in unbelief. How, then, can they convert the Jews? "Because of
unbelief they were broken off, and thou, Gentile, standest by faith. Be
not high-minded, but fear: for if God spared not the natural branches, take
heed lest he also spare not thee;" for "thou also shalt be cut off if
thou continue not in his goodness" (Rom. 11:20-23). Both Jews and Gentiles
are faithless in the gospel of the kingdom in the name of Jesus. The Jews
believe one part of it, and the Gentiles another part of it, but even these
several parts they adulterate with so many traditions, that neither Jews nor
Gentiles believe anything as they ought. Therefore, as He broke off
The work of grafting
The restoration of the Jews is a work of time,
and will require between fifty and sixty years to accomplish. When Gogue comes
to be lord of
The truth is, there are two stages in the
restoration of the Jews, the first is before the battle of Armageddon; and the
second, after it; but both pre-millennial. God has said, "I will save
the tents of
It remains, then, after Judah's tents are saved,
to make use of them as apostles to their brethren of the other tribes, to
preach to them a word from Jerusalem, (Isaiah 2:2) inviting them to come out
from the nations, and to rendezvous in 'the wilderness of the people,"
preparatory to a return to a land flowing with milk and honey, in which Judah
is dwelling safely under the sceptre of the Seed promised to their fathers.
There is, then, a partial and primary restoration
of Jews before the manifestation, which is to serve as the nucleus, or basis,
of future operations in the restoration of the rest of the tribes after he has
appeared in the kingdom. The pre-adventual colonization of
But to what part of the world shall we look for a
power whose interests will make it willing, as it is able, to plant the ensign
of civilization upon the mountains of
The decree has long since gone forth which calls
upon the Lion of Tarshish to protect the Jews. Upwards of a thousand years
before the British were a nation, the prophet addresses them as the power which
at "evening-tide" should interest themselves in behalf of
But the British power is still further indicated
by the insular position of its seat of government; for the "sending of
fleet messengers by the sea," implies that the shadowing power is an
island-state. Ambassadors are sent from the residence of the Court, and if they
proceed to their destination by sea, the throne of the power must be located in
an island. The text, therefore, points to the north and east, to
When this is accomplished to the required extent
it becomes a notable sign of the times. It will then be seen that the political
But from the subjugation of the Jews for a short
time after they have been colonized, the protection of the shadowing-power
would seem to have been inefficient. So it will, as far as the mountainous
parts of the land are concerned; but, then, it is testified by Daniel, that
This cannot be said of any period of Jewish
history since the prophecy was delivered; nor can it be said of the land in its
present state, for the extortioner and oppressor still keeps it in subjection.
But what follows shows conclusively that the time referred to is yet future;
for, as soon as the deliverance of the land is declared, and the spoiler is no
more, the prophet directs the reader's attention to the setting up of the
kingdom, as the next event to come to pass, saying in these words, "In
mercy shall the throne be established: and HE shall sit upon it in truth
in the tabernacle of David, judging, and seeking judgment, and hasting
righteousness" (Isaiah 16:3-5; Jer. 23:5; 33:14-15). But
As I have said elsewhere, the Lion-power will not
interest itself in behalf of the subjects of God's kingdom, from pure
generosity, piety towards God, or love of Israel; but upon the principles which
actuate all the governments of the world-upon those, namely, of the lust of
dominion, self-preservation, and self-aggrandizement. God, who rules the world,
and marks out the bounds of habitation for the nations, will make
The possession, or ascendancy of
Thus the Lord disposes of nations and countries
as it pleases Him. To "the land shadowing with wings," which shall
proclaim their return to the dust of their fathers, He will give
Having thus brought my exposition of the sure prophetic word down to the termination of "the time of the end," I shall conclude my interpretations by exhibiting the truth revealed concerning the things of the transition period during which the God of heaven is setting up His kingdom, and breaking in pieces and consuming all the kingdoms of the world, and transferring their glory, honour, and dominion under the whole heaven to the saints of the Most High. These matters will be set forth in brief under the caption of
THE SECOND EXODUS.
When the Lord has "broken to pieces together" all the parts of Nebuchadnezzar's Image -- that is, destroyed that power which bound them all together as one dominion-the work next to be accomplished in relation to them is to subdue the gold, the silver, the brass, the iron, and the clay -- in other words, the powers represented by them--that they may become "like the chaff of the summer threshing-floors"; so that, being carried away by the tempest of war, "no place may be found for them," and the subjugating power become as "a great mountain, and fill the whole earth."
But a question arises here which must be
answered, or our exposition is at fault, and deficient of a very important link
in the chain of testimony which connects the
I answer unhesitatingly, that the conversion of
the world to Christ's supremacy will be accomplished by no such fantastical
schemes as are implied in these suppositions. The answer to the question is,
that the nations will be subdued to the sceptre of
The Lord Jesus Christ at his appearing in his
The New Covenant being made with the house of
Such is the illustration of their prowess. The nations will be as wood, or as sheaves, subjected to the action of fire. They may resist, but they are certain to be subdued without further power of resistance. "They shall tread down the wicked; for they shall be ashes under the soles of their feet" (Mal. 4:3). Their conquests will begin with the countries contiguous to Judea. For when the Assyrian shall invade their land, the Judge of Israel having caused him to fall, "Judah shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he" that is to be ruler in Israel "deliver them from the Assyrian when he cometh into their land, and when he treadeth within their borders. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord" (Mic. 5:1-7).
Having thus conquered the land which God promised to Abraham and his seed for an everlasting possession, and made Judah as a bent bow in the hand of the king, the next thing is for the Lord to fill it with Ephraim as His arrow-headed weapon of war.(Zech. 9: 12-16) In other words, "the Lord will seek to destroy all the nations that come against Jerusalem (Zech. 12:9) under the banner of Gogue; and to accomplish this so as at the same time to bring back the ten tribes to the land of Canaan, He will cause Judah to make war upon Greece, and blow the trumpet to war against the ten kingdoms of the habitable, and the populations of the West among whom "the remnant of Jacob" is dispersed. These scattered tribes will have been "hissed for" or invited to leave the lands of their oppressors, and to make common cause with Judah. They will respond to the invitation; and as "the arrow of the Lord they will go forth as lightning; and they shall devour and subdue" (Zech. 9:12-16) "And they shall be like a mighty man, and their heart shall rejoice as through wine. And I will bring them, saith the Lord, again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and Ephraim shall pass through the sea with affliction and shall smite the waves in the sea, and all the deeps of the river shall dry up; and the pride of Assyria shall be brought down; and the sceptre of Egypt shall depart away." (Zech. 10:7-11)
Let us, then, attend more particularly now to the relation subsisting between the king of Israel and his ten tribes, designated as Ephraim" and "the remnant of Jacob" in the word. Addressing them, the Lord says by the prophet, "Thou art my battle-axe and weapons of war; for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; with thee will I break in pieces captains and rulers." This has never been the case since the prophecy was delivered; it remains, therefore, to be fulfilled. With Judah as his goodly war horse and well-strung bow, filled with the Ephraim arrow, and wielding the Israel battle-axe, "The Lord will go forth with the whirlwinds of the south." "The remnant of Jacob will" then "be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver." By such a weapon as this, the Lord "will execute vengeance in anger and fury upon the heathen, such as they have not heard" (Mic. 5:8,15).
This belligerent state of things between the King of Israel and the nations of Gogue's dominion, styled "the goats," will continue for forty years.* The subjugation will be gradual, as Israel is made to "go through" from kingdom to kingdom. "Feed thy people," saith the prophet, "with thy rod, the flock of thy heritage, which dwell solitarily in the wood; let them feed in Bashan and Gilead as in the days of old." In answer to this petition, the Lord replies, "According to the days of thy coming out of the land of Egypt will I show unto him (Israel) marvellous things." This is forty years; for so long were they in passing from Egypt to Canaan, which was the type of their coming out from among the nations to the Holy Land under the generalship of Elijah, the Lord's harbinger to the Ten Tribes. The "marvellous things" to be shown them will not be performed in private, but will be as notorious as the plagues of Egypt; for "the nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth they shall be afraid of the Lord the God of Israel, and shall fear because of thee" (Mic. 7:14-17).
The more immediate consequence of these exterminating wars will be the cessation of all further resistance in the north, which will have been thus compelled to "give up " the Israelites among them, and to let them go and serve in" the wilderness of the people." They will not march directly into the Holy Land, because the generation of Israelites who leave the north will be no more fit for immediate settlement there than their fathers were who left Egypt under Moses. They would be as rebellious under the government of Shiloh as that generation whose carcases fell in the wilderness, and concerning whom "Jehovah sware in his wrath that they should not enter into his rest." They must, therefore, be subjected to discipline, and trained up under the divine admonition. But, notwithstanding all the "marvellous things" they will have witnessed, they will prove themselves true to the character of their fathers, who were stiff-necked and perverse, and resistant always of the Spirit of God; so that they will not be permitted to enter into the land of Israel. Their children, however, will come thither from" the land of the enemy," and attain to their own border (Jer. 31: 15-17).
The reader will, doubtless, desire to know upon what ground I affirm these things. This is as it ought to be; for he should set his face like a flint, and refuse credence to anything and everything which is not sustained by "the testimony of God." Turn, then, to the prophet Ezekiel, where it is thus written, "As I live, saith the Lord God, surely with a mighty hand, and with a stretched-out arm, and with fury poured out, will I rule over you: and I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched-out arm, and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face; like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to pass under the rod; and will bring you into a delivering of the covenant and I will purge out from among you the rebels, and them that transgress against me. I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel, and ye shall know that I am the Lord." (Ezek. 20:30-36)
While they are in this wilderness it is, that the Lord Jesus becomes "a stone of stumbling and rock of offence to the house of Israel," as he had before been to Judah; and the consequence is that "the rebels among them" are excluded from the blessings of Shiloh's government, and eternal life and glory in the then world to come. Nothing can be plainer than Ezekiel's testimony. If the reader know how the Lord pleaded with Israel face to face in the wilderness bv the hand of Moses, he will well understand the ordeal that yet awaits the tribes to qualify them for admission into the Holy Land. The Lord's power and the angel were with them in the wilderness of Arabia, but they saw not his person; so, I judge, will the Lord Jesus and some of the saints be with Israel in their Second Exodus, seen perhaps by their leaders, as the Elohim were by Moses, Aaron, the elders and by Joshua; but not visible to the multitude of the people, who must walk by faith and not by sight; for, though God is able to graft them in again, He can only do it upon a principle of faith; for the condition of their restoration laid down in His word, is, "If they abide not in unbelief, they shall be grafted in again."
It would seem from the testimony of Malachi, who prophesied concerning the ten tribes, that while they are in the wilderness of the people they will be disciplined by the law of Moses as their national code, while things concerning Jesus will be propounded to them as matter of faith; for it is testified by Hosea that they shall be gathered, and "shall sorrow a little for the burden of the King of princes (Hos. 8:10). The person with whom they will have more immediately to do in their Second Exodus is Elijah. There would seem to be a fitness in this. In the days of their fathers, when they forsook the Lord and abolished the law of Moses, Elijah was the person whose ministerial life was occupied in endeavouring to "restore all things." Though he did much to vindicate the name and law of Jehovah, he was taken away in the midst of his labours. For what purpose? That he might at a future period resume his work and perfect it by restoring all things among the ten tribes according to the law of Moses, preparatory to their being planted in their land under a new covenant to be made with them there (Mal. 4:4-6).
But it may be objected that Elijah has come already, and that John the Baptist was he (Luke 1:17). True, in a certain sense he was. John was Elijah to the House of Judah in the sense of his having come "in the spirit and power of Elijah" (Luke 1:17). But John was not the Elijah who talked with Moses on the Mount of Transfiguration. The latter is Elijah to the house of Israel. The scribes taught that Elijah must precede Christ; which Jesus approved, saying, "Elijah truly shall first come, and restore all things." He said this after John was put to death. John did not restore all things; but Elijah will, and that too before the Lord Jesus makes himself known to the ten tribes, whom he will meet in Egypt.
The period of Israel's probation drawing to a close, they will have advanced as far as Egypt on their return to Canaan, as it is written, "They shall return to Egypt" (Hos. 8:13). This is necessary, for it is written also in more senses than one, "Out of Egypt have I called my son." As they are to be gathered from the west, north, and east they will have gone through the countries by a circuitous route to Egypt. They are to be gathered from Assyria, or the countries of Gogue's dominion; but I have not yet discovered in the word the line of march they are to follow in arriving at Egypt. But that they are to be assembled there is certain; for it is written, "I will bring them again also out of the land of Egypt." This was spoken some two hundred years after the overthrow of Samaria; and it is indisputable that neither Israel nor Judah have been again brought out of Egypt to inhabit their land: the exodus from Egypt is therefore still in the future.
But in coming out of Egypt they will have to cross both the Nile and the Red Sea; and although their march hither will have been one of conquest, it will not have been unattended with defeat, because of their own rebelliousness. The hearts of their enemies will be hardened to their own destruction to the last conflict. The south will still be disposed to "keep back" Israel from their country. Therefore, leaving Egypt, "Ephraim shall pass through the sea of affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away."(Zech. 10:10,11) The combined forces of Egypt and Assyria shall be broken as the hosts of Pharaoh, and the horse and his rider be drowned in the depths of the sea. For "the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make (Israel) go over dry shod . . . like as it was to Israel in the day that he came up out of the land of Egypt." (Isaiah 11:15,16)
They will now sing the song of Moses, and the song of the Lamb, who will have given them such a mighty deliverence from all their enemies. Being now "the ransomed of the Lord, they shall return, and come to Zion with songs, and everlasting joy shall be upon their heads." The prophet "like unto Moses," mightier than Joshua, and "greater than Solomon," will conduct them into the Holy Land, and, having delivered to them the New Covenant, will "settle them after their old estates." Having "wrought with them for his own name’s sake." And by them as his "battle-axe and weapons of war," subdued the nations, and brought them to his holy mountain, he will "accept them there," and "there shall all the house of Israel, all of them in the land," as one nation and one kingdom under Shiloh "serve the Lord God" (Ezek. 37:21,18).
Thus the little kingdom of Judea will become "a great mountain," or empire, "filling the whole earth." The "Economy of the Fulness of Times" will now have fairly commenced, and the Day of Christ in all the glory of the Sun of Righteousness have opened in all its blessedness upon the nations of the earth. The gospel preached to Abraham, saying, "In thee shall all families of the earth be blessed," will be a reality. The Lord with Judah as his bended bow and Israel for his arrow, having subdued the nations, and "bound their kings with chains, and their nobles with fetters of iron" as his conquests progressed, will have transferred their much-abused power to his saints, (Rev. 2:26,27) who shall rule them with a rod of iron which cannot be broken.
Having received his law, (Isaiah 42:4) and experienced the justice of its administration, "all nations will call him blessed," and "daily will he be praised." A universal jubilee will celebrate the admiration of mankind, and their devotion to the King of all the earth. The world will no more resound with war's alarms for a thousand years; and among the highest there will be glory to God, on the earth there will be peace, and good-will among men.(Luke 2:14) The mission of the Lord Christ will have been gloriously fulfilled. He will have raised up the tribes of Jacob, restored the preserved of Israel, and been the salvation of Jehovah to the end of the earth.(Isaiah 39:6) In his days there will be abundance of peace; for the nations will beat their swords into ploughshares, and their spears into scythes, and practise war no more. "At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered to it, to the name of the Lord, to Jerusalem" as the metropolis of the world: "neither shall they walk any more after the imagination of their evil heart" (Jer. 3:17). The things they now delight in will then be an abomination to them; for" the Gentiles shall come unto the Lord from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things in which there is no profit." (Jer. 16:19)
When enlightened by the Lord, this will be their judgment of the "nations and denominations," Pagan, Mohammedan, Papal, and Protestant, which now as a covering spread over all nations,(Isaiah 25:7) darkens their understandings, and alienates them from the life of God. But when the King of Israel and his Saints shall rule the world, all these superstitions will be for ever abolished, and mankind will be of one faith and practice. They will speak one religious language, and serve Jehovah with unanimity; for, says He, "Then will I turn to the people a pure language, that they may all call upon the name of the Lord with one consent" (Zeph. 3:9). This must, indeed, be the Lord's doing, for who among men has the wisdom, knowledge, and power to bring the nations to speak intelligibly on religious subjects, and to be of one religion? The sword only, can prepare the way for this. Mankind must be made to lick the dust like a serpent, before they will consent to change their creeds for eternal truth. Judgment will bring them to reason, and they will say at length, "Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob; and He will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem" (Isaiah 2:3). Under such teachings as this the work will be accomplished.
As to Israel, the Lord will have gotten them praise and fame in every land where they have been put to shame; and have made them a name and a praise among all the people of the earth. (Zeph. 3:19,20) "All nations shall call them blessed, for they shall be a delightsome land, saith the Lord of hosts (Mal. 3:12). Instead of being a by-word and a reproach, as at this day, the Gentiles will glory in their patronage; for "in those days it shall come to pass that ten men shall take hold out of all the languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you" (Zech. 8:23). Yes,the kingdom, and throne of David will then be in their midst again, and Christ the Lord God, and Holy One of Israel, sitting upon it in power and great glory. The gospel of the kingdom will be no longer a matter of hope, but a reality; and those who have believed it, and submitted cheerfully and lovingly to the law of faith in the obedience it requires, and have perfected their faith by works meet for repentance, will be shining "as the brightness of the firmament and as the stars for ever and ever." This is the Hope of Jsrael which is set before men in the Gospel, and for which Paul was bound with a chain. It is a very different one to that exhibited in pulpit-theology; yet it is that which must be embraced as the soul's anchorage, if a man would be saved, and inherit the Kingdom of God.
Such will be the order of things for a thousand years. But though truth and righteousness will have gained the ascendancy and have prevailed for so long a period, sin will still exist in the flesh, and in some instances reveal itself in overt acts of disobedience. This is implied by the sayings: "The sinner shall die accursed" (Isaiah 65:20) and, "Whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of Hosts, even upon them shall be no rain" (Zech 14:16-19). There will be no occasion to march an army into a country to put down rebellion; it will be quite effectual, to bring it back to its allegiance, to withhold from it the fruits of the earth. This spirit of insubordination will, however, smoulder among the nations until at the end of the thousand years the "enmity" against the Woman's Seed burst forth again into a flame. If the apostle felt the workings of "the law of sin" within him, though obedient to" the law of the spirit of life"; need we wonder that the same "law of nature" should gather force in the hearts of nations subdued by fire and sword to the sovereignty of Israel's King? Man, unrenewed man, is essentially ungrateful and rebellious. The whole history of his race attests it. A thousand years of peace and blessedness will fail to bind him, by the bonds of love and a willing fealty, to the glorious and benevolent, yet just and powerful, emancipator and enlightener of the world.
Some new demon, who would rather reign as Satan than serve in heaven, will arise among the nations, and unfurl the old satanic standard of the Dragon empire, which will be known to the generation of that remote future as the past existence of the Assyrian, Persian, Macedonian, and Roman empires is known to us; that is, historically. A giant will this rebel be in presumption and crime, and surpassing in hardihood the pre-millennial Autocrat, whom Michael bound with a great chain and cast into the abyss. But what will not a man adventure inspired with the pride of life! Enchanted thus, he comes the Adversary (Satan) of the King of Glory; and goes forth to the remotest nations, to Gogue's Magogian people, and falsely accuses his administration, by which means he succeeds in detaching them from their allegiance, and in deceiving them into a vain attempt to recover their ancient dominion (Rev. 20:7-10).
The King, instead of nipping the insurrection in the bud, permits the Adversary and Seducer (the Satan and the Devil) to mature his plans, marshal his hosts, and lead them on to an invasion of the land of Israel. The King permits him to come up on the breadth of the land," and to "compass the camp of the saints about, and the beloved city." Having enclosed the Governor of the world and his ancients in the metropolis, and so hemmed them in as to prevent all escape, with no army in the rear to raise the siege, the sceptre of universal dominion would seem once more to be within the grasp of the Head of the Old Serpent empire. Like our contemporaries, professing to believe the past, but denying that its scenes will ever be repeated, he remembers the overthrow of the former Gogue, as the Autocrat of Russia now remembers that of Sennacherib in the days of Hezekiah, but believes not in the repetition of so terrible a destruction. He will know, doubtless -- and who after that the knowledge of the Lord shall have covered the earth for a thousand years will not know? -- that "he must reign till he have put all his enemies under his feet" : but he will no more believe that it will be so than the Old Serpent, the founder of his dominion, believed that God would subject Adam to death in the day of his transgression though He had declared it. He will persuade the nations that the King of Israel shall not reign for ever, and that the overthrow of his government is possible.
Thus deceived, we find them enrolled under Satan, or the Adversary, and "encompassing the camp of the saints, and the beloved city," full of savage exultation at the expected destruction of the best of kings. But fallacious will be the hopes of the rebel multitude, and dreadful the vengeance to burst upon them. The trembling earth and the blackening heavens warn them of a coming tempest. The dark vapours and thick clouds of the sky, curling in dense and lowering masses, suddenly hiss forth the forked lightning, and the heaven is rent by the deafening roar of the voice of God. Hail, and fire mingled with hail, pour down upon them, and they are destroyed from the face of the land. Thus God will deliver His King; for "fire shall come down from God out of heaven, and shall devour them."
Thus, though corruption of the flesh, natioonally expressed, was restrained by the overthrow of Gogue, the Dragon-chief, at the pre-millennial advent of the King of Israel, it is finally subdued only when the head of the Serpent-power is crushed at the end of the thousand years. After this victory, another enemy remains to be destroyed to perfect the work of the Son of Man. Death is the last enemy. The power of death is the corruption of the flesh, which is the consequence of sin. But, the wicked all being destroyed by fire, there remain upon the earth only the faithful and true, who are rewarded for their fidelity with the inheritance of the ages. The "law of sin," or law of their flesh, is abolished in the change they undergo from corruption to incorruptibility and life. This is the abolishing of death from the earth, so that its inhabitants can die no more. This being brought to pass, the saying will be fulfilled, and the work accomplished, that "the Son of God was manifested that he might destroy the works of the Devil" and "him that hath the power of death, that is the Devil."
Such is "the end, when the Son shall deliver up the Kingdom to the Father, that God may be all and in all" (1 Cor. -28; Rev. 21:3). The separation between God and Man began with the transgression of the first Adam; it continues till the end of the 7,000 years, when sin and death are utterly eradicated, and harmony again established in this orb of His glorious universe. Earth will have been delivered from moral and physical evil by His power administered and displayed through the Lord Jesus Christ, who, though "subjected to the Father," will have the pre-eminence over all "his brethren through the endless duration of ages. The last resurrection, which is employed in the development of "the end," (Rev. 20:6) will bring up from the dust the sleeping dead of the previous thousand years. Those who are accounted worthy of eternal life will receive it, and be added to the saints of the "first resurrection."
Thus a population will have been provided for the earth, which, instead of being destroyed, will be renovated, and all things belonging to it made new.(Rev. 21:5) The earth and its inhabitants will be incorruptible, undefiled, and unfading. God, according to His word, will have made "a full end of all nations," except that of Israel; which will be the sole occupant of the globe, and every Israelite, an Israelite indeed," "equal to the Elohim," and crowned with glory and honour throughout all ages. During the thousand years their nation will consist of three classes, Christ and the saints, righteous Israelities in the flesh, and those who die "accursed": but when perfection comes there will be but one class, and all will be immortal. The purpose of God, in the formation of the earth, will be accomplished; and "the headstone of the creation will be brought forth with shoutings, crying Grace, grace unto it."