In attempting to understand what the prophets of the Old and New Testaments have spoken regarding the setting up of God’s Kingdom in its early stages, it is helpful to draw together the various lines of testimony in chart form. This facilitates a comparison of related texts, similar language and patterns to clarify the meaning of individual Bible texts.

There are several areas of scripture which lend themselves to this kind of comparison in our subject. These include five of the prophetic Psalms (2, 46, 97, 110 and 149) and portions of Revelation 11 and 19. When these scripture references are listed side by side, several common themes become readily apparent, like so many recurring colored yarns in a woven fabric. These may be identified as:

1. The rebellion of earth’s rulers and people
2. The destiny of Jehovah’s anointed one
3. The conquering phase of Messiah’s reign
4. Participation by consecrated followers of Christ
5. The blessedness of the believer

ENEMIES MADE HIS FOOTSTOOL

Psalm 110:1 may well be used as the basic text central to the message of the prophets now under discussion:

“The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.”

Bible students have long recognized that Messiah’s “sitting” at Jehovah’s side does not signify inactivity, but the very reverse; it depicts an appointment to a position of authority, the exercise of which involves activity. Isaiah 40:10 clearly bears this out, with the declaration that Jehovah will come with strength and “his arm [Messiah] shall rule for him.” Psalm 98:1 adds that it is “[Jehovah’s] right hand and his holy arm [that] hath gotten him the victory.” Psalm 2 and 110 supply further details of how this shall be accomplished, with emphasis upon Messiah’s role in subduing the nations.

When Messiah’s conquering work is finished, Psalm 110:1 poetically describes the result in the expression, “thine enemies thy footstool.” This language was borrowed from the custom of Eastern conquerors and signified the utter humiliation and subjection of their enemies after defeat in battle. [See Commentary by Jamieson, Fausset & Brown, p. 380]. A similar usage is found in Joshua 10:14-26, at the time of the conquering of Canaan. After the defeat of the five kings of the Amorites, the captains of Israel were instructed to place their feet upon the necks of these kings as a symbol of complete triumph, prior to slaying them.

Jesus implicitly applied Psalm 110:1 to himself when quoting it to the Pharisees (Matt. 22:42-45), and later explicitly before the high priest, when he said

“Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven” (Matt. 26:64)

He linked the sitting at Jehovah’s right hand with his own second coming, in the clouds of trouble that mark the beginning of this most momentous period of earth’s history. Finally, the Apostle Paul offered a yet broader perspective of Psalm 110:1 when he stated (I Cor. 15:25) that Christ “must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.” This we recognize will not be finished until the thousand-year Kingdom has fully accomplished its work.

REBELLION OF THE NATIONS

Psalm 2:1-4, Psalm 46:2, 3, 6, and Revelation 19:19 graphically portray the uprising of earth’s masses and their rulers against the laws of God and His principles of truth and righteousness. The early disciples, including Peter and John, made a preliminary application of Psalm 2:1, 2 to the unjust opposition they encountered from the authorities of their day. Yet it is evident that this could be but a partial and relatively minor fulfillment, when the inclusiveness of the scriptural symbols is noted. Such broad terms as nations, kingdoms, earth [society], kings and armies entrenched in opposition to divine authority can only find fulfillment in events taking place even now on a broader, global scale.

The conflict will enlarge to include representatively all the nations of earth, their people and their rulers, civil and religious. (Rev. 16:13, 14) From God’s viewpoint, they are considered as taking counsel against Him and His anointed, then gathering together to war against them, and particularly to resist the incoming Mediatorial Kingdom. Psalm 2:4 states that

“He that sits in the heavens shall laugh; the Lord (Hebrew Adonai) shall have them in derision.”

Many commentaries interpret this passage as pertaining strictly to God. Yet it is evident that this word Adonai (Strong’s #136) is from the Hebrew root Adon, which is defined simply as “sovereign, i.e. controller (human or divine)’ ” Adon is used elsewhere in Scripture to denote the Lord Jesus; we believe likewise that it is appropriate to apply Adonai in the same manner here (to Jesus). (Pastor Russell so applies it; see Vol. 5, p. 47.) Hence it appears to be Messiah himself who disdains the rebellion of the nations and their meager efforts to resist his taking charge of their affairs.

MESSIAH TO PREVAIL

Psalm 2:6-8 declares that Jesus was anointed King by Jehovah God and that as part of his rulership, the nations of earth are to become his inheritance. Verses 10-12 of this Psalm depict God’s warning to the rulers of earth not to oppose the incoming Kingdom, but to serve Him in reverence and obedience. If they are foolish enough to spurn His good counsel, the Son’s wrath will be kindled and he shall speak to them in deep anger and confound them in sore displeasure. He has the authority and power, as conquering King, to break the nations with a rod of iron and to dash them to pieces like a potter’s vessel.

The early part of Messiah’s reign is described in vivid language in Psalm 97:1-7. Whereas Jehovah is credited with reigning, it is accomplished in the Kingly presence of His great Representative, Christ Jesus (see R5989). The period is characterized by clouds of trouble (cf. Luke 21:27), thick darkness (cf. Joel 2:1, 2) and fire which burns up his enemies (cf. Zeph. 3:8; 2 Pet.3:10). The earth trembles under the onslaught and at the flashes of his lightnings, which light up all the earth. Thus do truths along many lines flash out in the midst of gloom and perplexity to provide enlightenment for the people. Injustices and errors of the past must now begin to give way to the light of the new day.

Psalm 110 correlates perfectly with this picture and thus identifies the “enemies” that are made Christ’s footstool. Jehovah is to send the rod of the Lord’s [Adon] strength out of Zion to rule in the midst of these enemies. Notice how the wording of verses 5 and 6 parallels the description in Psalm 2 already considered. The Lord [Adonai] shatters kings in the day of his wrath. He executes judgment upon the nations, filling them with dead bodies, while crushing the heads of many countries.

The word pictures of Revelation weave directly into this tapestry. The sounding of the seventh angel heralds the transfer of the kingdom of this world to our Lord and His Christ. (Rev. 11:15) Christ assumes his position of power and begins his reign, but the nations are angry and kindle his wrath. It is the momentous period of earth’s history when the faithful are to be rewarded and the enemies of God destroyed. Nothing can prevail against Messiah’s conquering power.-Rev. 11:17, 18.

Revelation chapter 19 enlarges the picture further to identify in symbol various participants in the final conflict. The beast [mother church], the false prophet [daughter systems] and the kings of the earth and their armies gather together to make war against the Word of God and his armies. A sharp sword proceeds out of the Lord’s mouth, with which he smites the nations. He rules with a rod of iron and treads out the winepress of the wrath of God. The outcome is certain as the beast is conquered and the false prophet with him. They are both cast alive into the lake of fire and brimstone, symbol of everlasting destruction.

Psalm 46:8-10 offers another view of the aftermath of Messiah’s conquering rule. Again Jehovah is pictured as carrying out the works of desolation, whereas the parallel texts confirm that He does so through His strong right arm, Christ Jesus. The outcome fulfills the longing of every peace-loving person in every land: wars will forever cease, the bow is broken, the spear cut in half, and the chariot burned. God is to be exalted in all the earth at last. – Micah 4:1-3

 

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ROLE OF THE SAINTS

As the table shows, most of these prophetic passages describe the role of the consecrated followers of Christ during the period of Messiah’s conquering reign. Psalm 149 reads, “Let the saints be joyful in glory, let them sing aloud upon their beds” at the same time that “the high praises of God” are in their mouth, “a two-edged sword” is in their hand, to execute vengeance upon the nations and punishments upon the people. Kings are bound in chains, nobles in fetters of iron, and all the saints are credited with executing the judgments written.

This language parallels that of Psalm 2, Psalm 110, and Revelation 19:11, 15, and must be considered contemporaneous with them. In the closing years of his ministry Pastor Russell suggested that it pictured the joyful participation of the saints on both sides of the veil in kingdom work (R5451). Those engaged in the proclamation of truth and in various witnessing activities would thus be credited with executing vengeance upon the nations, equivalent in God’s eyes to the more direct confrontation with the enemies of righteousness in which the risen saints are engaged. Similar reckoning is illustrated in the role of the prophet Jeremiah, who by his faithfulness in proclaiming God’s message was credited with being “set over the nations and kingdoms [of his day], to root out, to pull down, and to destroy.” – Jer. 1:4-10

Psalm 110:3, in highly figurative language, gives some added insights into the work of the saints. The Hebrew is sufficiently obscure, however, to require the help of several translations: “Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning.” The time element identified here as “morning” or “dawn” (see Rotherham and Leeser translations) may suggest that the activity takes place in the beginning of the new (symbolic) day, which would be the long-awaited seventh thousand year day of earth’s history.

God directly intervenes to help the saints, “when the morning appeareth” (Psa. 46:5, margin), suggesting the resurrection of the sleeping saints and the instantaneous change of those following afterward. As for the Lord’s people yet in the flesh, we are told that they are not in darkness concerning this day (1 Thess. 5:1-8); as they discern their Lord’s return and the world-shaking events that accompany it, they become willing participants with Christ, fully desirous of sharing in the early phases of his conquering reign.

It seems significant that many of the alternate translations for Psalm 110:3 describe the participation of the saints in terms that have a distinct military tone. Rotherham’s footnote renders it, “Thy people will be ready to volunteer in the day of thy host” (or “army,” see American Standard and Rotherham translations). The phrase “in the beauties of holiness” may likewise be translated “in holy array” (American Standard and Amplified versions) suggesting an orderly, cooperative stance not unlike a military formation.

This is further home out in the final portion of the verse, “thou hast the dew of thy youth,” which could also be rendered, “thy youth (or ‘young men’) spring forth to thee, fresh as the dew.” Or, as Rotherham’s footnote suggests, “‘Young men’- figuratively of young warriors of the king established by Jahweh, with flashing weapons like dew drops” Hence, participation in the work of Christ during the early stages of the setting up of his Kingdom may be likened to the combined efforts of dedicated, disciplined warriors carrying forward their King’s objectives.

Ferrar Fenton, whose translation is generally rendered in a fairly loose style, nevertheless seems admirably to have captured the military setting of this Psalm. He combines verses 2 and 3 into one poetic stanza, as follows:

“The Lord sends your brave army from Zion;

Charge up to the breast of your foes!

Your forces are ready today,

Your Army in beautiful pomp,

More than dew-drops that come from the breast of the Dawn!”

Coming now to the parallel picture of Revelation 19:11, 14, 19, we notice the comparison becomes very precise, as the opponents in the great battle of the ages are portrayed in clear terms of military conflict. The Word of God judges in righteousness, followed by his armies (plural) clothed in fine linen. Together they make war against the beast, the kings of the earth and their armies, and are victorious over them. Pastor Russell, again toward the close of his ministry suggested that these armies may possibly symbolize the saints on both sides of the veil, actively engaged in kingdom activities related to Messiah’s conquering reign. (See R5451.)

What added dignity and responsibility such a thought lends to the sanctified course that the Lord’s people are to pursue, especially during this period of intense trouble and distress upon the nations! (2 Peter 3:10-14) And what incentive it provides to close ranks behind our mighty King of Kings and Lord of Lords, as his work of subduing the nations proceeds.

“For if the trumpet give an uncertain sound, who shall prepare himself to the battle?” – 1 Cor. 14:8

ZION’S GLAD STATE

How remarkable it seems that in a correlation of passages of Scripture related to the prophetic topic, “Messiah’s Conquering Reign,” there should emerge a consistent supplementary theme which at first might appear to be unrelated. Almost every prophetic passage cited includes a description of the blessed state of the believer – his position of favor before God – especially during the tumultuous activity and stress of this unique period of earth’s history. This could not be merely coincidental, but speaks of direction by the Holy Spirit, particularly as seen in the utterances of the Psalms. And how lovely an insight this affords us into the special care and provision which our Heavenly Father has made for His own! These represent special encouragements to those who are willing to “put their trust in Him,” even in the midst of the raging conflict.

“God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth [society] be removed, and though the mountains [kingdoms] be carried into the midst of the sea [rising masses of humanity] … There is a river [of truth], the streams whereof shall make glad the city of God, the holy of the tabernacles [consecrated believers] of the Most High. God is in the midst of her, she shall not be moved: God shall help her, when the morning appeareth” (margin, KJV), or “at the dawn of morning” (American Standard footnote). – Psalm 46

Psalm 97, after dramatizing the destructive aspect of Messiah’s conquering reign in vivid symbols of clouds, darkness, judgment and fire, states that Zion [the church] was made glad (compare Psa. 46:4) and the daughters of Judah rejoiced. We believe that in the aftermath of Messiah’s enemies being consumed (verse 3), the people see (discern) God’s glory and understand His judgments. The true basis for the rejoicing of the saints is not that they take delight in trouble or suffering, but in the realization that this is a prerequisite to the blessings which follow (Psa. 72, etc.), and the enlightenment of the people.

In Psalm 110:7 David is moved to proclaim, “He shall drink of the brook in the way: therefore shall he lift up the head.” This seems to have reference to the Christ, head and body, as they are refreshed by the waters of truth, even while engaged in their glorious triumphant work of subduing the enemies of righteousness. (Compare Psa. 46:4 and Psa. 97:11.)

Psalm 149 carries forward the theme of the final six psalms in expressions of praise to extol the mighty God and Creator for all of His goodness and mercy. Especially are the children of Zion and Israel to be joyful for all that the Lord has done. “For the Lord taketh pleasure in His people; He will adorn the meek with salvation.” The praises of the saints are then described in the active terms already considered, of participation in announcing the glad tidings of the Kingdom, with the high praises of God in their mouth and the two-edged sword in their hand.

In another view of this same activity, the prophet Isaiah declared,

“How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth [proclaims] peace … that saith unto Zion, Thy God reigneth!” (Isa. 52:7)

“Beautiful” is from the Hebrew Naah, meaning “to be at home; by implication, to be pleasant or suitable” (Strong) Hence, the watchmen who are proclaiming the glad tidings are truly at home doing the work most suitable to them.

Finally, Psalm 150 provides the fitting hallelujah chorus of musical instruments in a climactic burst of poetic praise. Indeed, God’s great “power,” His “mighty acts” and His “excellent greatness” are all manifested in His divine plan of the ages which will bring blessings to all the families of the earth. This understanding gives perspective to the precipitous events of our day which herald the incoming Kingdom and manifest the signs of Messiah’s conquering reign.

Not until Messiah’s enemies have been made his footstool can the uplifting and blessing phase of his glorious reign begin. Then “shall the Sun of righteousness arise with healing in his wings;” the “pure river of water of life, clear as crystal, proceeds out of the throne of God,” and “the tree of life [appears], [whose] leaves [are] for the healing of the nations.” Mal. 4:2; Rev. 22:1, 2.

– Charles Redeker

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