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and when Christ Jesus reigns as the Lord God of Israel in the future, the place of his throne and the place of the soles of his feet will be in the Temple which the Prophet Ezekiel so fully describes (Ezek. 43).

MORTAL KINGS UNDER CHRIST And now comes the important question for certain ones already referred to, to consider; namely, Will there be mortal kings of the house and lineage of David, who will reign under Christ the Lord, and upon the throne of David outside of the temple, and upon Mount Zion, as it was in the days of old, and in the days of Solomon after the temple was built, when the Lord came into his dwelling place to reign there, while Solomon reigned on Mount Zion? We answer most emphatically, Yes; which we will now prove.

Christ is Lord in that day, and not the Angel of God's presence, as was the case before Christ came. Therefore the Lord who speaks out of the temple and says, “Son of man, the place of my throne, and the place of the soles of my feet where I will dwell in the midst of the children of Israel for ever," none other than Christ the Lord, whose throne is in the thick darkness, in the Holy of Holies, in the temple (Ezek. 43:7). And hearken now to what he says further, “And my holy name shall the house of Israel no more defile, neither they nor their kings.” Now what kings are these that he speaks of? He speaks of them in the plural number, and they are kings of Israel, for he says, “Neither they nor their ngs.” Is any one simple enough to suppose that Christ the Lord is here referring to himself? Would there be any danger of his defiling God's holy name after he was made perfect, and comes again to reign? He did not defile his Father's name in the days of his flesh, how much less in the days of his glory? But there are those who suppose that the prince that Ezekiel speaks of in the visions of the temple is none other than Christ; but a moment's reflection will show the absurdity of such a dream as this.

For instance, we are told that the prince, after the priests prepare for him his burnt offering and his peace offering, will stand and worship at the threshold of the east gate.

the east gate. Now if Christ is the object of worship in the Holy of Holies, as the God of Israel in that day, how could he at the same time be a worshipper of himself, standing in the east gate of the temple? The idea of such a thing is absurd; Christ is the object of worship for Israel and their kings and princes, and for all nations. As it is written in the Psalms concerning him saying, “ The Lord reigneth; let the people tremble: He sitteth between the cherubims; let the earth be moved. The Lord is great in Zion; and he is high above all the people” (Ps. 99: 1-2). (Verse 5) “Exalt ye the Lord our God and worship at his holy hill, for the Lord our God is holy.” The Lord our God spoken of in this place is the Lord Jesus Christ as he reigns in the day of his glory. Doubting Thomas recognized Jesus as the Lord his God after he had ocular proof that He was risen again from the dead, when Jesus said to him, "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God” (John 20:27-28).

Again, Jeremiah, speaking of the reign of Christ the Lord says, “For it shall come to pass in that day, saith the Lord of hosts, that I will break his (the enemy's) yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: But they shall serve the Lord their God, and David their king, whom I will raise up unto them” (30:8-9). The Lord their God in that day is the Lord Jesus Christ; and David their king, whom Christ the Lord will raise up unto them, is a mortal man, a man in the flesh, of David's seed.

Again, Hosea, in the third chapter of his prophecies, testifies saying, “The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image and without an ephod, and without teraphim: Afterward shall the children of Israel return and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days.” Again the Lord their God mentioned here is Christ, but who is “ David their king"?

The Prophet Ezekiel also speaks particularly on this point in the thirtyseventh chapter of his prophecies; as follows, “Thus saith the Lord God, Behold I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king unto them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they shall have one shepherd: they shall also walk in my judgments, and observe my statutes and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever; and my servant David shall be their prince forever. I will be their God, and they shall be my people.” Again in this place the Lord their God is Christ the Lord, and David, their king,' is a man in the flesh, one of the numerous posterity of the house of David.

But some have erroneously supposed that because the Prophet says, “And my servant David shall be their prince for ever," therefore he must be an immortal prince, or he could not be said to be their prince forever. The error here lies in attributing to an individual prince what applies to the house of which the prince is a member. To illustrate what we mean, hearken to the words of David himself. He says (I Chron. 28:4), “How beit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father, and among the sons of my father he liked me to make me king over Israel.”

In the above David says that he was made king over Israel for ever. Now if David's words here were to be interpreted as some insist upon interpreting Ezekiel's words when he says, And my servant David shall be their prince

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for ever," then David must never have died, and no other kings could ever have reigned upon the throne of the Lord that he sat and reigned upon, but himself. All difficulty disappears, however, when it is understood that David's name covers his posterity, the same as Judah's name covers his posterity. David said, “He hath chosen Judah to be the ruler," — not Judah personally, but persons from among his posterity; Judah was the royal tribe, and David's house was the royal house; and as the name Judah, covers the children of Judah, so David's name covers the children of David; and therefore David will reign so long as his posterity reigns upon his throne.

There will therefore be two thrones in Mount Zion in the latter days, as there were in the days of old, -- a visible, and an invisible throne. Christ the Lord will reign in the Holy of Holies in the Temple on Mount Zion in the sides of the north; while kings in the flesh of David's house will reign outside of the Temple on the throne of the Lord on Mount Zion, as of old; and Christ the Lord will raise up kings in David's house like David himself, kings after his own heart, which shall fulfill all his will, as was said of David. These kings being mortal men will reign literally, personally, and visibly on David's throne, and will go out and in before, and with the people, as aforetime, and so it is said. “But when the people of the land shall come before the Lord in the solemn feasts, he that entereth by way of the north gate to worship, shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate; he shall not return by the way of the gate whereby he came in, but shall go forth over against it.” And now observe what is further said, “ And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth" (Ezek. 46:9-10). Again it is said concerning the prince, that on the day of the passover he shall prepare for himself, and for all the people of the land, a bullock, for a sin offering. Again, during seven days of the feast, he shall prepare a burnt offering to the Lord, — seven bullocks and seven rams without blemish, daily for seven days, for a sin offering. Now some are so poorly instructed in the holy scriptures as to suppose that this prince who prepares for himself and all the people of the land these offerings is Christ the Lord, as though he was still compassed with infirmity, whereas this prince is a mortal man of the house of David.

THE MANNER OF THE KINGDOM OF GOD The righteous having been made perfect by resurrection, or translation, or “having been born of the Spirit," will, as Jesus said, be as the wind, “ The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth, so is every one that is born of the Spirit” (John 3). That is, every person who is born of the spirit is like the wind in these respects; as the wind bloweth where it listeth, and no man can tell from whence it cometh, or whither it goeth, so are the saints of God who are born of the Spirit into life eternal; they come and speak to a person, and then suddenly depart again, and no man can tell from whence they come, nor whither they go, because, as Jesus said to the Sadducees, "In the resurrection they are as the angels of God in heaven." Now by considering what obtains with the angels, one may come to understand the correct meaning of Christ's words to Nicodemus, as quoted above.

The angel of the Lord who appeared to Abraham, as narrated in Genesis (chapter 17:7), after speaking with him, ascended from his presence and went his way, and Abraham could not tell from whence he came, nor whither he went. Again, the Lord or the Angel who bore the name of the Lord, appeared to Jacob (Gen. 35:9-15) and gave him the blessing of Abraham and Isaac, saying, “And the land which I gave to Abraham and Isaac, to thee will I give it.” And then take notice, for it is added, “ And God went up from him in the place where he talked with him.” He came as the wind, and went as the wind, and Jacob could neither tell from whence he came, nor whither he went. One instance more will suffice to illustrate the manner of those who are born of the spirit.

When the angel of the Lord appeared to Manoah and his wife, the subsequent parents of Samson, to give instructions touching this remarkable child who was to be one of the judges of Israel, it is said that when Manoah offered a sacrifice according to his directions, upon a rock, then the angel of the Lord did wondrously, and Manoah and his wife looked on, for it came to pass when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar (Judges 13). Now a word to the wise is sufficient: here is the manner of the angels of God in the past, and here is the manner of the saints of God in the resurrection when they are made as the angels.

The reign of Christ and his brethren, therefore, will be an angelic and an invisible reign over men in the flesh in the ages to come. They will come and go in the administration of human affairs like the wind, and will appear and disappear according to their pleasure in carrying out God's purposes in the earth. Not that they are invisible in and of themselves, for they will be material beings, but they are invisible in the sense that they have, in that day, powers like the angels of God to cut off human vision, so that the children of the earth could not see them, though they walked in their midst. Jesus had power to hide himself from the eyes of men and from the observation of his enemies. This was done by the power of the Spirit, even in the days of his sojourn in the flesh (Luke 24:29-30). After he rose from the dead, he walked with two disciples to Emmaus, “ And their eyes were holden that they knew him not”; but when he sat down with them at meat, and when he "took bread and blessed it, and brake, and gave to them," then ** their eyes were opened and he vanished out of their sight,”- or as the marginal reading more correctly has it, “he ceased to be seen of them” (Luke 24). And so also when Jesus came in suddenly, the doors being closed, his disciples were terrified and affrighted, for they saw him not until he suddenly appeared in their midst.

An illustration of the power of God to hide persons from the sight and power of others, is found in the Book of Jeremiah, where it is said (36:26), “ But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the Lord hid them." Again, there will be a people in the latter days who will be hid from the power of the enemy in the day of the Lord's anger, as it is written (Zeph. 2:3), “Seek ye the Lord, all ye meek of the earth, which have wrought his judgment seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lord's anger." Thus God by the power of his Spirit is able to hide a man, or a number of men, or an army from the sight of men, and from the power of the enemy. He who made the eye, has power to cut off the power of the eye, and to restrict its vision, and he has the ability to give this power to others. This power Christ possessed and the angels of God possess it and the righteous when born of the spirit by resurrection from the dead will possess it even as Jesus taught Nicodemus.

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