1907 323 1. — The second Psalm clearly states the rule over the earth of the Lord Jesus Christ, Who will be set as Jehovah's King on the holy hill of Zion. No less does it testify to the counsel and rage of the kings of the earth in direct opposition to it, as also the means by which it will be accomplished, despite of all the enemies of Jehovah and His purpose.
That Jehovah's King is God's only begotten Son is clear not only from the Psalm itself, but also from Acts 13:33, Heb. 1:5-6, of the New Testament. Not only is He the One and only Saviour, Who has been here as, and is, the full and perfect expression of the love of God to a guilty world, by whose death on the cross God has been glorified, His righteousness vindicated and established, and an eternal redemption found for us, but He is, and will be, the alone Centre of all divine government and action in blessing, both for the heavens and the earth.
The introduction into the world of "the First-begotten" is truly the great and wonderful purpose of God; as assuredly His work as the Lamb of God, becoming the alone mighty sacrifice for sin, is the basis of everything abidingly good and blessed; and this will be finally established in the new heavens and the new earth. Prior to this, however, the present earth, the place of His sorrow, rejection, and death, is ordained to be the scene of His kingly rule in righteousness, power, and glory. In Zion He will reign gloriously over His redeemed Israel, having Jerusalem as the metropolis of the whole earth when He shall ask and have the heathen for His inheritance, and the uttermost parts of the earth for His possession. That king David was a type of God's anointed King in His holy hill of Zion Scripture plainly reveals; and Zion's stronghold, wrested by David from the Jebusites, was henceforth appropriated as the seat of royalty in Israel, and called "the city of David." Yet was it the reserved purpose of Jehovah to set His King on the mountain of His holiness, even Him who is David's greater Son and Lord. Isaiah prophetically declared this long after David's rule (Isa. 9:6-7), and presents the "child born" and son given, in the glory of His Person, whose "name shall be called Wonderful … the mighty God, the Father of eternity, the Prince of Peace," on Whose shoulder shall be the government, and of which the increase and peace shall know no end.
The Gospel of Luke most significantly connects this throne and kingdom with the "child born" of the Virgin Mary. The angel Gabriel in making known to Mary her high favour and distinguished blessing among women, and the miraculous manner of the Babe's birth by the Holy Spirit after declaring that His name shall be called Jesus — adds, "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" (Luke 2:31-33). The divine purpose has not yet met with its accomplishment so far as concerns the promised kingdom. But the Christ has come, and was presented to the nation as their king (Matt. 21:5), yet "despised and rejected of men," and finally "cut off out of the land of the living." Thus, instead of taking the kingdom, the Messiah "had nothing," being refused the inheritance, and by the hands of lawless men was crucified and slain (Matt. 21, Isa. 53, Dan. 9, Acts 2). This, the general testimony of all the Gospels is, nevertheless, more particularly unfolded in that of Matthew, whose genealogy jealously traces His rights and claims up to David the king, and to Abraham the depository of promise.
Law, Prophets, and Psalms had foretold that the Messiah would come, now born in Bethlehem. The wise men from the east, guided no doubt by the prophecy of Balaam, were led to identify the appearing of the star with the advent of the sceptre, and forthwith they started for Jerusalem to find, and do honour to, the new-born "King of the Jews." Herod, the Idumean ruler, with "all Jerusalem," is troubled by their enquiry, and, gathering together all the chief priests and scribes of the people, he demanded of them where the Christ should be born. The prophet Micah, seven hundred years before, had foretold of this "ruler in Israel," and the place of His birth, and his very words they now quote; and so the seekers are sent by Herod to Bethlehem. Jewish knowledge, with cold indifference to the glorious fact, revealed their real state, and the agitation of Herod and the people proved their existing rage and enmity, which were exposed by the angel's testimony, and manifested by Herod's cruel action. "Arise, and take the young child and his mother, and flee into Egypt. … for Herod will seek the young child, to destroy him." Thus was exemplified the words of Ps. 2, the heathen raging from the time of His birth, and through all His life; at His death, and when in heavenly glory. John the Baptist, the forerunner of Christ, preaches the kingdom of heaven as at hand, and insists upon repentance on the people's part, in view of Messiah's presentation and kingdom; but John ultimately finds himself in prison, and was beheaded, only to be followed by the rejection, in greater measure and hatred, of the Lord Himself, who in the light of His cross and martyrdom charged His disciples to tell no man that He was Jesus the Christ (Matt. 16). He accepts His rejection and awaits another day, when, having received the kingdom, He will return to be welcomed by His then repentant people. But now, putting Sadducees and Pharisees to silence by His asking the latter: "What think ye of Christ? whose son is he?" He not only confounds them by His being both David's Son and David's Lord, but associates this with Ps. 110. which tells us that He will sit at Jehovah's right hand till His enemies are made His footstool. In the cross we have the consummation of His rejection by man, but now being by the right hand of God exalted, we have revealed to us the present purpose and action of God the Holy Ghost in gathering out of this present world His heavenly bride to be associated with Him in His future kingdom and reign over this earth, when He shall rule the nations with a rod of iron (Ps. 2:9 Rev. 2:27).
When Judas had betrayed his Master, the multitude led Jesus away to Caiaphas the high priest, where the scribes and elders were gathered together. Here He is accused by two false witnesses (even with difficulty found), but Jesus held His peace until put on oath by Caiaphas in his hatred and zeal, who said: "I adjure thee by the living God that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." For this He is pronounced a blasphemer and guilty of death, is spit upon, buffeted, smitten, and taunted as to being the Christ. Such was the action of Israel's religious chief, followed next morning by the whole council consulting to put Him to death. Delivered bound to Pontius Pilate, the Roman governor asked him, saying: "Art thou the King of the Jews? And Jesus said unto him, Thou sayest." Pilate knew that from envy Jesus had been delivered up, and wished to release him, but in vain, for they chose a murderer, and rejected their long predicted Messiah, demanding that He should be crucified. Notwithstanding his confession of no fault to be found in the Just One before him, and the profession of his innocence of His blood, Pilate, after scourging, delivered Jesus to their will. The soldiers, in mockery, clothe Jesus with kingly vestments, and cry: "Hail, King of the Jews." Stage after stage were the scriptures being fulfilled, in the cruel treatment, rejection and death of Him, who was cut off without His throne; dying between two robbers, and though numbered with the transgressors, was "with the rich in His death." The decreed king of Ps. 2, shall yet be set on Zion's holy hill, and "the manslayer (Israel) shall return to the land of his possession." Blessed, indeed, it is to know that the cross, which casts its dark and hopeless shade on man and his responsibility, sheds its bright and holy light on the throne of God; and in this same "death of the cross" is laid a righteous and everlasting basis for the display of the purpose and grace of God, both for the heavens and the earth, wherein shall be established the rights of His only begotten Son in His coming glories.
If the Gospels in common declare the wondrous death and resurrection of Christ, that of Luke gives the memorable walk to Emmaus, and what filled and perplexed the disciples, viz., that He whom they looked to have redeemed Israel had been crucified, and was even reported to be alive from the dead. This they told to their risen but yet unknown Lord, who rebuked their unbelief, saying: "O fools, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures, the things concerning himself." Plainly therefore did the Christ of Israel show to His saddened disciples that He was to suffer before having His kingdom and glory; as also later, Peter wrote how prophets had "testified beforehand the sufferings of Christ, and the glories to follow." Yea, after convincing His disciples in their perplexity, that it was Himself risen, by showing them His hands and His feet, He reminds them of His words spoken to them before He suffered, that "All things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms concerning me."
1907 339 2. — Thus is scripture bound up with the truth of the rejected and crucified Messiah as also His session at the right hand of God until He receives His glorious inheritance. To this the Holy Ghost gives testimony, together with the present blessed truth, that the Christ for the throne in Zion, when He shall reign, will have His co-heirs to reign with Him. On the descent of the Holy Spirit in Acts 2 the apostle Peter, in charging the nation with their sin in crucifying Jesus of Nazareth, introduces David as a prophet, speaking of this same one when he declared that God would "raise up Christ to sit on his throne." Moreover, after testifying to the power of the name of the exalted Jesus, to give strength and healing to the poor impotent man, he declares God's readiness, on the people's repentance, to blot out their sins, and that it was through ignorance they and their rulers had killed the Prince of life. Nevertheless, "Repent ye … and be converted … that he may send Jesus Christ … Whom the heavens must receive until the times of restitution of all things which God hath spoken by the mouth of His holy prophets since time began."
Thus, Christ's present place in heaven is declared, and the restitution of all things shown to be dependent on His personal return but this testimony to their guilt and the call to repentance only drew forth their further active hatred in locking up and further threatening the faithful witnesses. On their release, however, we find they returned "to their own company," and reported all that the chief priests and elders had said unto them. This drew forth a most remarkable prayer from the newly formed assembly, in which the Spirit of God now dwelt as those who had received the rejected but now exalted Christ. To it the mind of God was given so as to apply to the circumstances the prophecy of Ps. 2. "Why did the heathen rage and the peoples imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ." With this they associated divine counsel now fulfilled, yet prayed that with all boldness the word of God might be spoken and that signs and wonders might be done by the Name of God's holy Servant, Jesus. This Name, in which alone is salvation, was henceforward to be the testimony of the servants of the Lord who, as believers in the redemptive work of Christ, were to know themselves as saved and accepted in the Beloved, and for that Name were they ready to suffer shame. No less remarkable was the answer to their prayers, for "with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all." Believers were the more added to the Lord, multitudes both of men and women. The religious leaders of the people, nevertheless, manifest their indignation and hatred even to death, in the stoning of Stephen, who, as the first martyr, followed his blessed Lord, suffering for righteousness and His Name's sake. In his defence before the sanhedrin Stephen convicts their fathers of disobedience, persecution and murder in their treatment of God's ancient witnesses, and now themselves of their crowning sin in the betrayal and murder of the Just One, so proving their inveterate resistance of the Holy Ghost.
After the death of Stephen the disciples were scattered abroad and went everywhere preaching the word, so that in the riches of sovereign grace none need despair. The risen and exalted Christ is preached in Jerusalem and Samaria, and finally to the ends of the earth, proclaimed not as "the King," but as the Saviour, for salvation, life and peace. Those who believe the present testimony of God, whether Jew or Gentile, are brought into blessed living association with Him as God's heirs and Christ's joint heirs. For the unfolding of this we must look to the Epistles, whilst in the earlier chapters of the Acts we have more particularly what relates to Christ as the Messiah. The conversion in sovereign grace of Saul the Pharisee, blasphemer, and persecutor, reveals to him the Christ in heavenly glory, saying, "I am Jesus whom thou persecutest." To him it was given, not only to believe, but to bear witness to his own nation and before kings of the predetermined raising up, death and resurrection of the Lord Jesus according to prophecy, and to make known the now revealed mystery of the church, in its nature and character as bound up with a heavenly but earth-rejected Christ.
The apostle Peter it was to whom the Lord gave "the keys of the kingdom of heaven," to unlock and throw open the door to the Jews (in Acts 2) and to the Gentiles (in Acts 10). Learning that God is no respecter of persons, and the nation having sealed their guilt in the rejection of their Messiah, he declares to Cornelius that the risen Jesus is the appointed "Judge of living and dead, to whom all the prophets testify that through his name, whosoever believeth on him shall receive remission of sins." Peter's testimony is believed, and the Gentiles receive the Holy Ghost and are baptized, to the astonishment of those of the circumcision, but in Acts 13 grace extends more fully, closing the door to Jewish kingly hopes. Now Barnabas and Saul are separated to the Holy Ghost for the work to which He now calls them and are sent forth by Him from the assembly at Antioch to regions beyond. Sailing from Seleucia to Cyprus and preaching the word of God in the synagogues of the Jews, they ultimately arrive at Antioch in Pisidia. Here Paul briefly goes over their history, from Abraham to Christ, Whom he declares to have come, and they had fulfilled the voices of the prophets in condemning Him, desiring Pilate that He should be slain. But God raised Him from the dead (seen alive many days of chosen witnesses), now no more to return to corruption (like their king David), of whom it was written, "I will give you the sure mercies of David." Meanwhile free and full forgiveness, and justification from all things hitherto unknown, was proclaimed — first to the Jews, and then to the Gentiles, when as similarly under Peter's word the Jews were filled with envy and spake against those things, contradicting and blaspheming. Not only had they rejected their Messiah, but now the word of God in the offer of His "salvation," judging themselves unworthy of everlasting life which the believing Gentiles received, "and were filled with joy and with the Holy Ghost."
Thus in character with Cornelius and his household, the tide of grace rolled on despite all opposition, so that the new form of blessing, with its equal freeness in sovereign goodness, brought out a fresh difficulty among the recipients. When the apostles returned to Antioch in Syria from whence they had been recommended to the grace of God they rehearsed to the assembly "all that God had done with them and how he had opened the door of faith unto the Gentiles." It is not long, however, before there appeared certain from Judea who taught the brethren that "Except ye be circumcised after the manner of Moses ye cannot be saved." Paul and Barnabas withstood such a denial of the sovereign grace of God, so it was decided that they should go to Jerusalem, and there confer with the apostles and elders. After much disputing, Peter relates his experience and how God had made choice of him, that the Gentiles by his mouth should hear the word of the gospel and be saved, and that they had received the Holy Ghost. Paul and Barnabas also declare what wonders and miracles God had wrought among the Gentiles by them.
The apostle James then brings forth the scripture touching upon it, deciding the exact state, bearing upon the present action of grace, and the future of Israel relative to the throne and kingdom, saying, "Hearken unto me. Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for His Name. And to this agree the words of the prophets, as it is written, After this, I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up," etc.
Clearly the throne and tabernacle of David thrown down marks this period of sovereign grace to the Gentiles, and the presence and action of the Holy Ghost in His taking out, and associating with Christ hidden in the heavens, a people unknown by the world as no longer of it. To this fact the New Testament writings bear testimony no less showing that relation ships now formed are in character with the place Christ is in, before the time when all things below and above will be headed up in Him. The apostle John declares that the heavenly family are unknown by the world, because of the Father's love bestowed upon them. Yea, the Son of God tells His Father of having manifested His Name to those given to Him out of the world. He does not now ask for the world, yet will, as in Ps. 2. Then in view of His throne in Zion He will ask and have the heathen for His inheritance and the uttermost parts of the earth for His possession. But in John 17. the Lord prays that His own in the world may be kept from its evil, until taken on high to be with Him, where evil can never be. So also the apostle Paul speaks of the heavenly relationship when unfolding the gospel of God in his Epistle to the Romans, adding, "The Spirit itself beareth witness with our spirit, that we are children of God, and if children then heirs, heirs of God and joint heirs with Christ." And, seeking the recovery and establishment of the Galatians, he writes to them how that the believing Gentiles were sons and heirs, through Christ the true Seed, in Whom all promised inheritance is established. Again, 2 Cor. 1, "Whatever are promises of God, in him is the Yea, and in him the Amen, for glory to God by us." Thus the inheritance is bound up with Christ and His co-heirs, who, awaiting the hour of His coming Kingdom and glory, are meanwhile co-heirs in suffering here that we may be glorified together, and reign with Him. The New Testament shows us not as yet the fulfilment of the prophecy of Ps. 2 concerning the King in Zion, and His righteous exercise of His wrath when He establishes His kingdom, but that the Holy Ghost, now that the King has been refused, is gathering out from the world, whether Jew or Gentile, the co-heirs for that day: in other words, the church in that aspect of blessed oneness with Christ. When this has been completed, the co-heirs will be received to Himself at His coming for them when we shall meet the Lord in the air.
The coming of the Lord for His own will consummate the church period as to this work of the Holy Spirit for the appointed Heir; though leaving behind for judgment what had no place when He at Pentecost first formed the church, which now, alas! has become outwardly "a great house," a mass of profession of the Name of Christ, without reality, a form without power. In the Revelation we see the church in Ephesus which was, and should have continued, a light-bearer to reflect its absent Lord threatened with the removal of its candlestick for having left its first love; and so we descend from stage to stage, until in Laodicea, with its boast of riches and greatness, contented to be without Christ and His righteousness — Himself the foundation of all blessing, life and glory, we are told, "I will spue thee out of my mouth." Nevertheless, in each of the seven churches, blessing is promised to the overcomer. Even in Thyatira, where unholy alliance with, and the wickedness of, Jezebel are existent, there is a remnant acknowledged and called to hold fast till the Lord come. There a significant promise, bearing upon the present position of the co-heirs as co-sufferers with their absent Lord, is given to the overcomer and to him that keeps His works unto the end. It is not a sitting down in the place of their Lord's rejection; or, as the nominal church, assuming to rule the world, amassing wealth and honours, or, in union with it, accepting its patronage and glory, and so seeking to reign before the time, yet without the apostles (1 Cor. 4:8). To those having ears to hear what the Spirit saith to the churches (not what the church teaches!) it is, "He that overcometh and keepeth my works unto the end, to him will I give power over the nations. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers, even as I received of my Father. And I will give him the morning star" (Rev. 3:26-28). Thus the Second Psalm is quoted sheaving its future for the King in Zion and His co-heirs, when the latter are promised, as their cheer meanwhile in suffering, to share His rule. Nor this only, but they are promised, before the Kingdom is set up, the special gift of "the morning star," Christ Himself, their heavenly hope and portion, Who will, ere the day breaks, and the sun shines upon this dark scene, descend from heaven to receive his co-heirs of suffering to be with, and like, Himself, for ever. Yea, in another aspect, to have His heavenly bride, the joy and satisfaction of His heart for ever. Also shall she sit with Him in His throne.
Such is the purpose of divine love as the fruit of the travail of Christ's soul when cast out by man, and having nothing here but rejection and the cross, both from His own nation and the world that knew Him not. We know Him as raised from the dead according to Paul's gospel — and "received in glory," the divine answer to all that was meted out to the Blessed One by wretched, sinful man.
1907 355 3. — If the apostle James bore testimony that the tabernacle of David now thrown down would be set up again, scripture abounds with proofs of Israel's coming blessing, with the temple set up on Mount Zion, under Christ the true Prophet, Priest, and King. Yea, the Lord Himself when here, as He wept over His people refusing then to be gathered, foretold their coming sorrows and His ultimate return in blessing. "Behold your house (David's tabernacle) is left unto you desolate, for I say unto you, Ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord" (Math 23:38-39). These words were uttered in view of the destruction of the Temple and its ritual which came to pass some forty years afterwards. And however the disciples might be occupied with the temple and its adornment, they were told "there shall not be left one stone upon another, that shall not be thrown down." Nevertheless, in the very next chapter, after giving a prophetic sketch of Israel's future, and of this present interval of grace, the Lord goes on to the further declaration that "the Son of man shall come in his glory, and all the holy angels with him," adding "then shall he sit upon the throne of his glory." He, who will then sit upon His own throne in connection with Israel and the nations, is now meanwhile seated on the Father's throne awaiting the completion of the heavenly family, as co-heirs with Him. Afterwards will follow the establishment of His earthly throne in Jerusalem. And "there shall come out of Zion the Deliverer, and he shall turn away ungodliness from Jacob." To this the prophets witness, when, at the close of the present gospel dispensation, judgment will overtake the general profession of Christendom, "that great city Babylon." The now privileged Gentiles, not having continued in God's goodness, will be cut off by judgment, to make way for Israel again to be grafted into their own Olive tree (Rom. 11). Then, as brought under the new covenant, after the fulness of the Gentiles is completed, all "Israel shall be saved." Before Jerusalem, the future city of the Great King, can be called "The city of righteousness, the faithful city," vengeance must be executed upon the enemies, as stated in Isa. 2, when "Zion shall be redeemed with judgment, and her converts with righteousness." Then shall those left in Zion be called holy, when the Lord shall have washed away their filth, and blessing and glory are now established.
But finally, the apostle James, following up Peter's declaration of God's visiting the Gentiles, to take out of them a people for His name, quotes from Amos 9:11-12 the setting up of the tabernacle of David, which however will not be without previous judgment upon "the sinful kingdom" of Israel, a remnant being reserved. For, says the prophet, "I will not utterly destroy the house of Jacob, saith Jehovah," yet, "all the sinners of my people shall die by the sword." It is in connection with this period that we have the words above quoted,"In that day will I raise up the tabernacle of David that is fallen" … "And I will build it as in the days of old." And following this, their now barren land will teem with fruitfulness and the nation shall be established therein. "And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith Jehovah thy God" a prophecy which plainly has never yet been fulfilled, and therefore awaits a future day.
Again, the prophet Joel declares (Joel 3:17-21) that in that day "Judah shall dwell for ever, and Jerusalem from generation to generation" when Zion shall no more be desolate with Jehovah absent, for "Jehovah dwelleth in Zion." "So shall ye know that I am Jehovah your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more." The dwelling in Zion, Jehovah's holy mountain, is seen to be when Israel is again in the land nevermore to lose it, and is associated with the time when Jehovah sets His Anointed there, the fallen tabernacle of David again built and the throne established for the rule and glory of Him "whose right it is"; not only as "King of the Jews," so born and crucified, but as "King of Israel" (Isa. 44:6; Zeph. 3:15; John 1:49, John 12:13). The temple, and the throne, are not less clearly foretold in the remnant days of Zechariah; for he not only predicts that "Jerusalem shall be inhabited [as] towns without walls," and Jehovah "be unto her a wall of fire round about, and will be the glory in the midst of her," but the Messiah also "the man whose name [is] The BRANCH," is prophetically introduced. "Even he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne: and he shall be a priest upon his throne: and the counsel of peace shall be between them both" (Zech. 6:12-13). Such language clearly surpasses what could be said of the return from Babylon of the few Jews, and the rebuilding of the temple in the time of the Persian kings: but does not exaggerate what will assuredly be in the day of Jehovah when there shall be, for this long stricken earth, "the counsel of peace between them both."
The cross which brought out the enmity of man's heart and the guilt of the favoured nation to whom Christ came, is that by which has been made peace, not only for Jew but for Gentile; and by Him who hung there are all things to be reconciled, whether things on earth or things in heaven. "Having made peace through the blood of his cross by him to reconcile all things to himself … whether the things on the earth or the things in the heavens. And you … yet now hath he reconciled" (Col. 1:20-21). Israel and the earth are yet to know it in the value of the precious blood of the One they pierced. Then, and not till then, will peace on earth be known and enjoyed, under the rights of the throne of the King of kings, who will reign in the city of David, and shall come forth as the true and royal Priest after the order of Melchisedec, in manifested power and glory after the slaughter of His enemies. Then shall Psalm 72 be fulfilled to the letter. His name shall endure for ever. … And [men] shall be blessed in him." No longer will there be the cry and restless craving for "a king to judge us like all the nations" through Israel's carnal, selfish desire, but the government will be with God's Son, David's Lord as also David's Son. He will not only return from heaven, and His once pierced feet stand upon the Mount of Olives, but He. will enter the Temple as His house, and there be owned as King and worshipped. "Jehovah shall be King over all the earth: in that day shall there be one Jehovah, and his name one" (Zech. 14:9). In the hope of these coming glories and as having the mind of Christ, may we not anticipate the cry of repentant Israel and say with, them "Give the king thy judgments, O God, and thy righteousness unto the king's son," whose dominion will be "from sea to sea, and from the river unto the ends of the earth" (Ps. 72)? Not only will the poor and needy be fully cared for, under His rule, but the oppressor shall cease and the righteous flourish with abundance of peace and plenty. No more then the envy and ambition of nations to excel and rival each other; for "All kings shall fall down before him; all nations shall serve him." Yea, "All nations shall call him blessed," exclaiming "Blessed be Jehovah God, the God of Israel, who only doeth wondrous things. And blessed [be] his glorious name for ever; and let the whole earth be filled [with] his glory. Amen and Amen." Such is the glorious future and blessedness in store for this now groaning creation, and for Israel. Then peace will issue from Mount Zion the city of the great King, the joy of the whole earth. Meanwhile may we that are Christ's, as His co-heirs, be found with girded loins and with lights burning, waiting the return of our Lord to take us to Himself on high who saith "Surely I come quickly." Amen; come, Lord Jesus. G.G.