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The Kingdom of the Messiah

by Piet van de Lugt


In the Bible the word ‘kingdom’ in single or plural is found more than 340 times. The first occasion is in the book of Genesis chapter 10:10. That means that before the flood there were no kingdoms. Till the flood men were living as individuals, but after the flood we see that nations are coming in existence. In Genesis 10 we find a list with 70 nations and here Nimrod is the first king mentioned in the Word of God. He establishes a kingdom that begins with Babylon and it seems to be quite extensive. This kingdom is the expression of man in his power and might. In Genesis 11 we see that mankind does not want to obey the order of God to spread over the earth and therefore builds a city with a tower. This city and tower of Babylon are the visible signs of man who wants to live his own life and make a name for himself without the Name of the Almighty God. Since that time the kingdoms in this world are established for the glory of man, for the king and the people he rules. Many kingdoms mentioned in the Bible are established by men.

In the book of Genesis we see that the Lord God is going to lay the foundation for a Kingdom that will function for His glory. This article will deal mainly with the information given about this Kingdom in the books of the Tanakh, however we also have to have a look in the New Testament and especially the last book, called the Revelation. As a matter of fact we find in Genesis, the book of the beginning, the first indication of the Kingdom of God and in Revelation its ultimate realisation.

The King and the Kingdom foretold

After the building of the tower and city of Babylon, being the expression of man living for his own glory, we see in Genesis 11 from verse 10 the generations of Shem, one of the sons of Noah. It looks like he was the youngest son as he is mentioned last in the list of nations. However when the sons are mentioned such as in Genesis 6:10; 9:18 and 10:1 we see him mentioned first. I believe that we find here the Biblical principal that the right of the first-born several times is given to a younger son. Shem is the one whom God has chosen to start a new nation after the tragedy of Babylon. Shem means 'name' and God is going to make His Name known through the descendants of Shem.

A well-known descendant is Abram and the LORD God begins the new nation with this man. He is taken out of the nation of the Chaldees and has to leave his country, kindred and father's house and to go to a land that the LORD would show him (Gen. 11:28 -12:1). The LORD said to him: “I will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing”. (Gen. 12:2) This nation will be God's instrument to reveal His Name to mankind and through this nation man has the possibility to come to know the LORD.

To establish a kingdom first a king is needed. In Genesis 17 we see the extending promise of the LORD to Abram. The names of Abram and Sarai are changed by the LORD and to both He promises that kings shall come out of them (vs. 6 and 16).

In Genesis 49 we see Jacob blessing his sons before his death. To his son Judah he gives an extensive and very special blessing: “Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk.” (vs. 8-12)

These words not only contain a blessing but also a prophecy, a foretelling of the expected king.

First we see the dominant position of Judah concerning the enemies and also among his brethren. Then we see that Jacob compares Judah three times with a lion, the king of the animals. As the young lion until the old one Judah will be unbeatable. This comparison speaks of course about the king and in the next verse we see the word sceptre. Judah is the tribe of the kings as spoken to Abraham and Sarah. The king has the sceptre to rule, is also the lawgiver and of course the maintainer of the law(s). Jacob foretells that the sceptre will not depart from Judah until Shiloh comes. This implies that Shiloh will be the last in the line of kings. Shiloh means: 'He of whom it is, that which belongs to him'. It also means: 'bringer of peace or prosperity'. This title speaks of the last king out of the tribe of Judah. He is the one to whom belongs the kingdom and he will bring peace and prosperity. The next verse speaks about the effect of his ruling as king. The Hebrew literally says: to him shall be the obedience of the nations. That means that this king will not only rule the nation of Israel but also (all) the nations.

When we continue reading this prophecy of Jacob we see that in the following verse he speaks about a foal, the colt of an ass and the washing of the garments in the blood of grapes. In Zechariah 9:9 we read: “Rejoice greatly, O daughter of Zion; shout O daughter of Jerusalem: behold thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass”. Going to the New Testament we see in Matthew 21:1-9 the quotation of this prophecy of Zechariah mentioned in verse 5. Comparing Scripture with Scripture it is clear that Yeshua is the Shiloh and the King mentioned by Zechariah. He is just and has salvation. This salvation was accomplished at the Cross six days after the event described in Matthew 21. It was through His blood that salvation is available for all who believe in Him.

So, Jacob speaks, as I see it, of the king coming out of the line of Judah who comes in lowliness to suffer and to reign. The Bible makes clear that these events take place in different periods.

In the Tanakh we find much more texts speaking about the reigning of the king to come, than his coming in lowliness. When we read on we find in Numbers 24:7 the king and the kingdom mentioned together. Balaam prophesies here under the guidance of the God’s Spirit and foretells that the king of Israel shall be higher than Agag and that his kingdom shall be exalted (above all other kingdoms).

In 24:17 we read: “I shall see Him, but not now: I shall behold Him, but not nigh: There shall come a star out of Jacob, and a Sceptre shall rise out of Israel”. From the rest of this prophecy appears the dominant position of this king (vs. 19). The star mentioned here brings us to Matthew 2 where the wise men from the east see a star and know that this star is a sign that the King of the Jews is born. Again it is clear that this king is Yeshua.

The kingdom and Israel

More than 400 years after Abraham, his descendants are redeemed out of the slavery in Egypt by the LORD. They arrive at Mount Sinai where the LORD speaks to them. His first words are: “Thus shalt thou say to the house of Jacob, and tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.”

(Ex. 19:3-6)

Reckoning from Genesis 1 we find here the third time the word 'kingdom'. From these words of the LORD it is clear that the nation of Israel is the people of the kingdom, but He also speaks about priests. A priest is a kind of a mediator between man and God. The first priest mentioned in the Tanakh is Melchisedek in Genesis 14:18. He was not only a priest but also a king. The same idea we find here concerning the Jewish nation. It is God’s goal that the nation as priests will have a mediating role between Him and the nations. Concerning Melchisedek, he first is mentioned being a king and than being a priest. I believe that it will be also in this order concerning Israel. To become a kingdom of priests, the nation had to be obedient to the LORD and keep His covenant that He was going to make with them very shortly afterwards. This is very important to notice. The Bible shows that up till now Israel as nation never met this condition given by the LORD God.

However, He will reach His goal with His nation as foretold in the book of Daniel: “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” (Dan. 7:26) This kingdom will be given when the promised King is accepted by the people of Israel.

When the LORD speaks about a kingdom it implies of course that there has to be a king. Moses was the first leader of the nation but he was not their king. As a matter of fact the LORD Himself was the King of Israel. This is clear from 1 Samuel 8 where the people desire a king as the other nations have. They wanted to be equal to the nations. The LORD separated them from the nations by giving them His law and being their (invisible) King, but they wanted a visible king.

“And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them.” (1 Sam. 8:7) To reign implies being a king and the Hebrew verb here is connected with king (melech).

God knew beforehand that the people would go that way and gave them the law concerning the king in Deuteronomy 17:14-20. The king had to live very closely with the law of the LORD as is clear from vers 18 and 19. There are only very few kings in the history of the Jewish nation who were dedicated to the LORD and His law.

The Kingdom of David

We have seen that in the book of Samuel the people of Israel ask for a king as the other nations. As a matter of fact this book is the book of the kingdom. It is remarkable to see that right at the beginning Hannah, the mother of Samuel, in her prayer of praise speaks about the king. In her days there was no king yet because the desire for a king came when Samuel was already old, guided by the Holy Spirit Hannah prays in 1 Samuel 2:10:

“The adversaries of the LORD shall be broken to pieces; out of heaven shall He thunder upon them: the LORD shall judge the ends of the earth; and He shall give strength unto His king, and exalt the horn of His Anointed.” It is quite possible that Hannah thought about the blessing of Jacob concerning Shiloh, but nevertheless it is clear from her words that the King should come. He is called the Anointed, in Hebrew Mashiach. This is the first occurrence of this word in the Bible in connection with the king. The horn in the Word of God is a type of a king. We can see this in Daniel 8:20-22 and it is clear that the horns point also to kingdoms. So when Hannah prophecies about the horn of Mashiach to be exalted, it means that his kingdom will be higher than other kingdoms. We have seen this truth earlier in Genesis 49 and Numbers 24.

When the people desire a king the LORD gives them Saul the son of Kis. He is of the tribe of Benjamin. There might be a lot to say about him, but I just want to point to the following.

When the people had read the Torah they had known from Genesis 49 that Saul was not the king the LORD had in mind. He was from Benjamin while in Genesis 49 we have seen that Judah is the tribe with the sceptre. Sometimes the LORD gives to man what he asks, but which is not according to the will of God. He wants to teach us not to seek our own but His will.

In Hosea 13:11 the LORD says: “I gave thee a king in mine anger, and took him away in my wrath.”

Here we see again that it displeased Him that the people asked for a king.

While Saul was still reigning the LORD began to prepare the way for the right king. Samuel gets the order to go to Bethlehem to anoint one of the sons of Jesse to be king as we can read in 1 Samuel 16. The youngest son, David, with whom his father end brethren did not reckon, is chosen by the LORD and anointed by Samuel in the midst of his brethren (vs. 13). From now on he is the anointed one, but it will take quite a time before he will be the king of Israel. We see in the history described in the book of Samuel that the LORD brings him in the presence of king Saul. David serves him with his whole heart and is richly blessed by the LORD. After David's victory over Goliath he becomes a chief in the army of Israel and the Philistines are conquered several times. The people of Israel are very proud of David and he is the beloved of the people. This brings envy in the heart of Saul and he tries to kill David several times. After being a captain David becomes a fugitive and in the end he flees to the Philistines. After the death of Saul, David is anointed as king of Judah and reigns from Hebron (2 Sam. 2:1-7). Abner, the captain of Saul makes Ishbosheth, son of Saul, king over the other tribes (2 Sam. 2:8-10). After 7 years and 6 months David becomes king over all the tribes after the death of Ishbosheth and Abner. He is anointed for the third time (!) in his life as we can read in 2 Samuel 5:3.

The first thing David does, after becoming king over Israel, is to conquer the strong hold of Zion and calls it the city of David, and from that time he dwells there. From now on Jerusalem is the capital of Israel as the throne of David is there. David fortifies and extends the city and builds also a palace for himself. He conquers the Philistines and is extending his kingdom by the grace and blessing of the LORD. Then he brings the ark of the covenant into the city and places it in a tent.

In 2 Samuel 7 we see that when David sits in his house and the LORD has given him rest round about from all his enemies, there is a desire in his heart to build a house for the LORD. Through Nathan, the prophet, the LORD makes clear to David that he is not allowed to build a house for Him. We see that the LORD makes a covenant with David that includes some wonderful promises:

“Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, and as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that He will make thee an house. And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever.” (vs. 10-13)

The first promise has to do with the nation of Israel. In the days of David they were in the promised land and had rest from the enemies round about as David conquered them all or made leagues with them. However, we know from Biblical history that after David and his son Solomon there were wars and the people were afflicted several times. They were moved into captivity by the Assyrians and Babylonians. After the return as described in Ezra they went into captivity by the Romans in 70 AD.

The promise given to David speaks, as far as I see it, of a future time as it is expressly said 'I will plant them, that they may dwell in a place of their own, and move no more, neither shall the children of wickedness afflict them any more'. It speaks about a place and period of real peace and rest of which the time of David and Solomon his son were in a certain way a foreshadow.

The second promise has to do with Davids desire.

David has in mind to build a house (temple) for the LORD, but the LORD says that He will build a house for David. Not a house of bricks, but a family and this has to do with a son.

This promise is only partly fulfilled in Solomon the successor of David. He ascends the throne while David was still alive (1 Kings 1). The LORD says via Nathan that 'when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee'. After David's death a son will be set up! This prophecy speaks about a future son of which Solomon was a type.

The third promise is that the LORD will establish the kingdom of the son of David and will stablish the throne of his kingdom for ever. This is said twice in vs. 13 and 16!

This son will build a house for the Name of the LORD and as a matter of fact Solomon builds that wonderful temple in Jerusalem, but this is not the real fulfilment of this prophecy. The son of David promised by the LORD will build the temple as described in Ezechiel 40-48.

So we see that the throne and kingdom of David will last forever according to the promises of the LORD. It has to do with a literal throne in Jerusalem and a visible kingdom as it was in the days of David. We can say that this promise to David together with the promise of Jacob to Judah concerning Shiloh, is the sure foundation of the coming Kingdom the LORD is going to establish in this world.

This Kingdom of God will be the continuation of the kingdom of David in a perfect way.

Isaiah 55:3 speaks about an everlasting covenant with those who come to and believe in the LORD. This covenant is the one that is found in 2 Samuel 7 and discussed above. The LORD speaks about 'the sure mercies of David'. The covenant was made by the LORD not based on David’s person or works but on the grace of God. In verse 12-13 we see the result for the believing nation of Israel as promised to David. This wonderful future can only be a reality after the acceptance of the Son of David who is promised.

Now we have to go to the New Testament. When the birth of Yeshua is foretold to His mother the angel Gabriel says: “And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.” (Luk. 1:31-33) Here we see the Son promised to David almost 1000 years earlier. The New Testament begins with: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” (Mat. 1:1)

The nation of Israel is expecting the restoration of the kingdom of David! This is quite clear from several places in the New Testament. In Luke 1:69 we hear Zacharias filled with the Holy Ghost saying: “And hath raised up an horn of salvation for us in the house of his servant David”.

In Mark 11:10 the people shout when Yeshua enters the city of Jerusalem: “Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.” (See also Acts 1:6)

Messiah King and Priest

We have seen that the king is anointed before he begins to reign. The Hebrew verb 'to anoint' is 'mashach' and from this comes the noun 'mashiach'. In Greek it is 'christos' and both mean 'anointed one'. In the Old Testament times there were three offices where people were anointed.

The prophets were anointed, however we see that only one time mentioned, when Elisha had to be anointed by Elijah (1 Kings 19:16). Beside the kings as we have seen already, also the high priest was anointed as we find in Exodus 40:12; Leviticus 16:32 and Psalm 133:2.

The anointing makes clear that a person was called by the LORD and acting in His authority. The anointed one was representing the LORD God. The anointing in the Tanakh points to the anointing with the Holy Spirit.

Yeshua is the Messiah and all three offices mentioned we find with Him.

During His first coming described in the gospels He is the Prophet as foretold by Moses in Deuteronomy 18:15: “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken”. Yeshua was anointed with the Holy Spirit when He was baptized by John the Baptist (Mat. 3:16,17; Acts 10:38). In Acts 3:22 we see that Peter speaks about Yeshua and refers to the prophecy spoken in Deuternomy 18 by Moses and makes clear that it is a matter of life or death to hearken to Yeshua the Prophet.

In Zechariah 6:12 the Messiah is called the Branch. This word we also find in Isaiah 11:1 and we see that it is a title of the Son of David and in verse 2 we see the anointing with the Spirit of the LORD. So the Branch is the Messiah and in Zechariah 6:13 we see that He will be King and Priest. In Old Testament times it was impossible for a person to be king and priest as they came from two different tribes.

We have seen in Genesis 14 a king and priest called Melchisedek. In Hebrews it is explained that Yeshua after His resurrection from the dead has been appointed Priest after the order of Melchisedek (Heb. 5, 6 and 7). He is now in heaven as Priest and will come to the earth and be King and Priest on His throne. He shall build the temple as promised to David.

The text in Zechariah 6:12 makes clear that the Branch is a man in Hebrew 'isch'. The first time we find this word is in Genesis 2:26. The Branch, the Messiah is a man, a descendant of Adam and Eve. But he is also God as we see in Micah 5:1: “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” The ruler is a man coming out of the tribe of Judah but He is also from everlasting and that means He is the LORD Himself.

We find this truth also in Isaiah 9:6: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” The child refers to the Messiah being human and the son refers to His divine nature. The child is born but the son is given! Man and God in one Person, Yeshua the Messiah. David knew already this mystery as we learn from Matthew 22:41-45. His name shall be called The mighty God, The everlasting Father, The Prince of Peace.

The realisation of the Kingdom

There is quite some confusion among believers concerning the realisation of the promised Kingdom. We have seen from the Tanakh that the Kingdom is the continuation of the kingdom of David. The throne of David was in Jerusalem/Zion; he reigned over the Jewish people and nations around; he had in mind to build a temple of stone, in other words the expected Kingdom has to do with literal matters. Many times believers spiritualize these matters and conclude then that the throne is in heaven, the reigning is in a spiritual way and the temple is a spiritual building, as being the church. This is a wrong approach. When the LORD speaks about literal matters we have to accept this and if we do not see the fulfilment yet, it will come as foretold by the prophets.

Daniel 2 is an important chapter that speaks about the time of the realisation of the Kingdom of God. We see in this chapter an image representing the Babylonian, Medo-Persian, Greek, Roman and a (for us still future) kingdom without name. The first four mentioned are literal kingdoms and so we can be sure that the fifth will be literal as well. This last kingdom has to do with ten kings represented by the toes of the image (vs. 42) which we find again in Revelation 17:12.

In Daniel 2:44 we read: “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.”

In the dream the king of Babylon saw a stone that was cut out of the mountain without hands and the stone broke the whole image in pieces. The stone came from the direction of heaven and speaks about Messiah, Who will come from heaven to establish His Kingdom. Yeshua declares to the Pharisees in Matthew 21:42 that He is the Stone (see also Psalm 118:22, 23 and 1 Peter 2:4 and 6). The LORD will establish His Kingdom, not man. So the realization of the Kingdom waits for the coming of the Messiah Yeshua from heaven.

The duration of the Kingdom

All kingdoms in the world, which have come up have also disappeared. Some lasted for ages others for a few years but all came unto an end. As their kings were mortal men, the kingdoms they established also proved to be temporary.

We have seen that the King to come is man and God in one body. When Yeshua came He needed a human body. He was born as a Jew with a mortal body necessary for the sacrifice to be made as we can read in Hebrews 2:9-18 and 10:5-9. He died at the Cross of Calvary for our sins. He had not a sinful nature as all others have and He never sinned, but God reckoned Him to be a sinner and all our sins were laid upon Him during the last 3 hours at the cross (Heb. 4:15; 2 Cor. 5:21; 1 Pet. 2:24 compare also with Isa. 53).

On the third day after His death He rose from the dead and has now an immortal body, He cannot die, He lives for ever as Priest and King (Heb. 7).

This King will not die and this is one of the reasons that His kingdom will last forever. The other reason is that the LORD Himself establishes this Kingdom with the purpose that it lasts forever.

It was already found in the promises to David and Mary that the Son of David shall be on the throne and that of His kingdom there shall be no end.

Isaiah says in 9:7: “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.”

In Daniel 7:13-14: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” The kingdom of God will be an everlasting Kingdom; it will begin with the coming of the King Yeshua and will last even on the new earth (Rev. 21 and 22).

The capital of the Kingdom

In the previous portions from the Tanakh we have seen that the coming Kingdom of God is the restoration and continuation in a perfect way of the kingdom of David.

One of the first things David did after he became king was to make Jerusalem/Zion the capital of his kingdom. So it is quite logical that the capital of the Kingdom of God will be Jerusalem as well.

This is quite clear from many portions in Tanakh but also in the New Testament.

Micha 4:7, 8: “And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.

And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.” Here is spoken of the first dominion and refers to the dominion of David and this dominion will come again to Zion.

Psalm 2 speaks about the establishment of the Kingdom and in vers 6 it says: “Yet have I set my king upon my holy hill of Zion.” From the rest of the Psalm it is clear that this king is the Son and this points to the resurrected Yeshua.

Psalm 48:2 mentions Zion as well and connects this with Psalm 24 and it is clear that the great King is the LORD of hosts, the King of glory.

In many places we see these references to the capital of the Kingdom of God and we will end with the book of Revelation where in 20:9 is spoken about 'the beloved city' during the first 1000 years of the duration of the kingdom (see the rest of this chapter) and in 21:2 is spoken about the New Jerusalem. This will be a wonderful city with foundations on the new earth and will be the everlasting capital of the everlasting Kingdom of God.

The extension of the Kingdom

The territory of the kingdom of David was more or less equal to the extension the LORD promised to Abraham in Genesis 15:18. So it is obvious that the extension of the coming Kingdom is at least the same as in that time. However the Tanakh teaches that the Messiah will reign over all nations and all the earth as seen in Daniel 2:35: “...and the stone that smote the image became a great mountain, and filled the whole earth.” We find this also in Psalm 72:8 and Micah 5:4.

The people of the Kingdom

We have seen in a previous paragraph that the LORD appointed one nation to be the people of the kingdom and that is Israel. David and Solomon are (except Saul) the only kings which reigned over the 12 tribes of Israel in the promised land. Israel is scattered until this day and more than half of the world's Jewish population is not living in the promised land. Before the Messiah will be King over all the earth the (in Him) believing Jews will be taken from the four corners of the earth and brought to the land of their fathers. This will be done by angels after the coming of Yeshua the Messiah as we find in Matthew 24:30-31. According to Matthew 24:29 this will happen after the Great Tribulation, a terrible time for the believing Jews and the rest of the believers in the world. This tribulation will begin when Jerusalem will be taken by the gentile nations and even then Jews will be led away as captives (Zech. 14:1-4). But we read here that the LORD His feet shall stand on the mount of Olives (compare with Acts 1:9-12 where Yeshua left from the same mountain!) The LORD will restore His people to His land (read: Isa. 10:20-27 and many other places).

The characteristics of the Kingdom

The Kingdom of God is a Kingdom of judgment, justice and peace as foretold in Isaiah 9:7.

Jeremiah 23:5: “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.” We saw this already happening during Solomon’s reign, which was famous for its jurisdiction. In this way he is a type of the Messiah Yeshua. The Messiah is the Prince of Peace. Peace in Hebrew is 'shalom' and this word we find also in the name Solomon (see Isa. 2:4).

In David we can see the Messiah establishing the Kingdom and in Solomon we can see Him as the Judge exercising and maintaining justice and order in His kingdom.

The goal of the Kingdom

When the kingdom is established, the Lord has reached His goal. In Messiah Yeshua He reigns as being the invisible God as well as Man, being the promised visible King of Israel.

However, Israel will not be like the other nations. Israel will be exalted (Ps. 89:16) and as a kingdom of priests they will play an important role to proclaim the Name of the LORD (Isa. 43:9-12).

The Name of the LORD will be One (Zech. 14:9) and exalted (Ps. 108:5) throughout the whole earth and every knee shall bow and every tongue confess Him (Isa. 45:23; Phil. 2:11 and Ps. 150).

Hallelu – Jah, Praise the LORD!