The previous chapter has introduced us to an aspect of the setting up of the kingdom which is not readily accepted by some. It is that the saints are responsible for carrying out the warfare that is involved. They will be in control, just as the angels are now. (One would suppose there will be a period in which the saints work together with the angels to learn the methods employed).
Though some shrink from this work of the saints, it is a clearly stated matter. Paul says in his letter to the Hebrew believers: For unto the angels hath he not put into subjection the world to come of which we speak (Heb. 2:4). The Psalmist sees it as an honour for the saints to carry out Gods judgment upon the rebellious world. Psalm 149 is one of the Hallel Psalms to be sung in the future when the children of Zion are joyful in their King. It contemplates the work of the saints in these words: Let the saints be joyful in glory; let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishment upon the people: to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgments written: this honour have all the saints. Praise ye Yahweh.
The Saints with Jesus as he Comes to Jerusalem
The three scriptures reviewed in the last chapter are in a line with this. In Deuteronomy chapter 33 the saints rise up from Seir and shine forth from Mount Paran, for the avenging of Israel. Of interest in passing, Deborah incorporates this prophecy in her Song of Victory in Judges 5:5. In Psalm 68:17, God comes in from Sinai to the sanctuary with the chariots of God; chariots suggesting the militant cherubic body of Christ. And particularly in Habakkuk chapter 3, the symbolic Man of Power comes from Teman in glory, and before him went the pestilence, and burning coals went forth at his feet, symbols of destructive power. Thou wentest forth for the salvation of thy people.
The scriptures just quoted refer to the warfare in the land south of Jerusalem. In the great conflict with the nations assembled at Jerusalem, three further scriptures state that the saints are the source of the divine power that subdues the enemy. Zechariah chapter 14 tells us that when Yahweh goes forth to fight against those nations at Jerusalem: Yahweh my God shall come, and all the saints with thee, v. 6. These are not the angels of heaven, but Yahwehs Holy Ones, who are of the seed of Abraham. (Ex. 3:15). The Yahweh name is now manifested in the earth, and the saints are part of the I will be. Joel also sees them as the Mighty Onesthe angels of his power (2 Thess. 1:7)coming down in the valley of Jehoshaphat. Assemble yourselves, and come all ye heathen, and gather yourselves round about: thither cause thy mighty ones to come down, O Yahweh. And Isaiah sees a symbolic figure called The NAME of Yahweh coming from far at the crisis of the latter-day Assyrian coming against Jerusalem (Isaiah chapter 30).
These scriptures require that the saints have been raised to power before the deliverance of Jerusalem. The Name of Yahweh is emphatically God manifestation. The word Yahweh contains the idea I will be, and the wording in Exodus 3:15 declares that God will be manifested in a multitude. Jesus is the first of this creation, the head; then all his brethren, as the body. Christ and his people make up the NAME. They have all been baptised into the Name and put on the Name. Without the redeemed in Christ the Yahweh Body is undeveloped. In Isaiah chapter 30 the Yahweh Body is revealed. The saints have been joined into one body with their Lord and Master. They reveal the glory and the character of God. They are the Name of Yahweh in the earth. This being so, we cannot possibly have the resurrection and judgment placed after Christs deliverance of Jerusalem, since the saints as the Name of Yahweh are the ones who deliver Jerusalem.
Those who wish to study the Name of Yahweh should turn to Phanerosis and Eureka, Volume One, by John Thomas.
After Jerusalem is Taken
The wresting of the land from the enemy is only the beginning of the war of the great day of God Almighty. The nations of the world have still to be conquered, and their constitutions dissolved. This larger work is described in Daniel and Revelation. It is shown to be the work of Christ together with his saints. Daniel is very plain and emphatic. He says, in his interpretation of the night visions of chapter 7, I came near unto one of them that stood by and asked him the truth of all this. So he told me and made me know the interpretation of the things. These great beasts, which are four, are four kings (kingdoms), which shall arise out of the earth. But the saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. So the kingdom of men, ruled by the beasts, is to be taken by the saints. No one denies that the saints are to rule the kingdom in the millennium; this scripture says they must first take the kingdom before they rule, and taking the kingdom means war and conquest. What Daniel says briefly is set out in greater detail in the book of Revelation. After a scene of the Lamb on Mount Zion with the 144,000 redeemed, chapter 14 tells us in plain terms: These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and the Lamb. So the redeemed go with the Lamb in his warfare. Later in the chapter they appear as the Lamb and his holy angels tormenting the worshippers of the beast with fire and brimstonesymbols of war and judgment (v. 10). Again, in Revelation 17:14 we have the beast making war with the Lamb, and the saints are with him: He is Lord of lords and King of kings: and they that are with him are called and chosen and faithful. These must be the saints, as in chapter 14. And yet again, in a further detail of the warfare with the beast, in chapter 19:19, we read: And I saw the beast and the kings of the earth, gathered together to make war against him that sat on the horse, and against his army. The one on the horse has the name King of Kings and Lord of Lords and is Jesus; the army clothed in white, sitting on white horses, is the saints.
These scriptures leave us in no doubt that the saints do actually execute the judgments written, as it says in Psalm 149. In doing this they have the nation of Israel to do the actual fighting, except in the first activities on the Way to Jerusalem. In conquering the world after the throne is set up in Jerusalem, the nation of Israel is his goodly horse in the battle, the bow and the arrow and the battle axe and weapons of war (Zechariah 10:3-7; 9:13-14; Jer. 51:20). Those interested in studying this phase of prophecy should read Elpis Israel, Part Three, Chapter 6; Eureka Vol. 3, chapter 14, section 7; and the booklet The Mystery of the Covenant of the Holy Land Explained by John Thomas.
The Symbolic MAN
The reader may care to pursue a line of study that will throw further light on the theme of this chapter. In various places the scripture uses the figure of a man to represent a multitude. Perhaps the best known is Pauls use of the idea in Ephesians chapter 4, where he speaks of the edifying of the body of Christ until it attains the stature of the perfect MAN. Paul uses this figure of the multitudinous man several times. Daniel in his tenth chapter records a vision concerning the resurrection, and in it there is a certain man... his body like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Here is a symbolic man representing the multitude of the redeemed. A similar symbol is used in Revelation chapter 1:13-16. Revelation chapter 10 is a little different. In verse one there is a mighty angel clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire... and (he) cried with a loud voice, as when a lion roareth. Clearly this is not an actual angel, but a symbolic man representing the multitude of Christ and his people going forth to conquer. A similar mighty angel occurs in Revelation chapter 18 when Babylon falls. I saw another angel come down from heaven, having great power: and the earth was lightened with his glory. The cherubim of Ezekiel chapters one and ten are more complicated, but there is the same idea that the physical features and movements describe the One Body of Christ in power at a time of judgment. They went everyone straight forward: whither the spirit was to go, they went...their appearance was like burning coals of fire, and like the appearance of lamps (Ezekiel 1:12-13). The study of these symbolic figures is an extensive subject, outside the scope of this booklet. The reader is referred to Phanerosis and Eureka, especially Volume One by John Thomas. But without such a study, it is plain that these figures do not represent Jesus alone. Their teaching is that the manifestation of God in the earth, with power and judgment, is through Christ combined with his people.