Whose Right It Is

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Short Summary
The discourse examines the biblical concept of the kingdom of God, tracing its establishment from Eden through promises to Abraham, Isaac, and Jacob, and the emergence of a kingly authority in Judah as foretold in Genesis 49:10. It distinguishes between the scepter (symbolizing the right to rule) and the crown (symbolizing the exercise of power), explaining that the typical kingdom ended with Israel’s last king and that Jesus received kingly authority at his return in 1874, exercising kingdom power distinct from the limited authority granted to Gentile rulers until 1914. The study concludes that Jesus’ reign began prior to 1914 and will culminate in the full establishment of God’s kingdom, fulfilling prophetic scripture.

Long Summary
Detailed Bullet-Point Summary of the Discourse on “Whose Right It Is” (based on Genesis 49:10 and Ezekiel 21:26-27)

Introduction and Context:
– The discourse focuses on the scriptural subject “Whose right it is,” primarily from Genesis 49:10 and Ezekiel 21:26-27.
– These scriptures are studied in sequence to understand the prophetic testimony concerning the kingdom of God and its chronological unfolding.
– The study ties into present truth and the time in which we live, emphasizing the kingdom of God and its establishment on earth.

Foundational Biblical Background:
– God’s kingdom was first established in Eden but lasted only about two years before Adam lost the right and ability to exercise kingdom power.
– This distinction between “right” and “ability” is crucial.
– Genesis 3:15 introduces the initial promise of deliverance:
*“I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”*
(Genesis 3:15)
– This speaks of the future destruction of evil but does not mention a kingdom.
– Over 2000 years passed without further revelation of God’s kingdom plan, reminding us that God’s timing differs from human expectations.

Promises to Abraham and His Descendants:
– Genesis 28:14: *“In thee and in thy seed shall all the families of the earth be blessed.”*
– Suggests a kingdom concept but remains vague.
– Repeated to Isaac (Genesis 26:4): *“I will make thy seed to multiply as the stars of heaven; and in thy seed shall all the nations of the earth be blessed.”*
– Stars symbolize the spiritual phase of the kingdom.
– Repeated to Jacob (Genesis 32:12): *“I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.”*
– Sand symbolizes the earthly phase of the kingdom.
– None of these promises specifically mention a kingdom with ruling authority or power.

Genesis 49:10 – The First Clear Kingdom Promise:
– Upon Jacob’s death, Genesis 49:10 states:
*“The scepter 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.”*
– This verse narrows the promise to the tribe of Judah and introduces the concept of a kingdom.
– The “scepter” (Hebrew 7626) signifies kingly authority, a rod held by a monarch.
– “Lawgiver from between his feet” means regal authority passed generation to generation.
– “Shiloh” (Strong’s 7886) means “he whose it is,” implying the rightful heir—Messiah.
– This verse combines the ideas of king, kingdom, and the future gathering of people under the Messiah.

The Typical Kingdom of God – Israel’s Kingdom:
– Began with Moses and the Judges (Exodus era) as a sort of republic.
– Later, under David and Solomon, a despotic monarchy emerged, symbolizing the promised kingdom.
– God promised David (2 Samuel 7:16):
*“Thy house and thy kingdom shall be established forever before thee; thy throne shall be established forever.”*
– Solomon’s reign gave hope, but after his death, the kingdom divided and eventually ended with King Zedekiah’s captivity.

Ezekiel 21:26-27 – Removal of the Kingdom and the Diadem:
– *“Remove the diadem, take off the crown: this shall not be the same… until he come whose right it is; and I will give it him.”* (Ezekiel 21:26-27)
– The “diadem” (Hebrew 4701) often refers to the high priest’s miter; the “crown” (Hebrew 5850) symbolizes ruling power.
– The scepter (right to rule) was not taken away, but the crown (exercise of ruling power) was removed when Zedekiah was taken captive.
– The crown was given to Gentile powers as a divine permission, not rightful authority.
– The Gentile “times” (dominion over Israel) lasted until 1914, when the “eviction” process began.
– Jesus had the scepter (right to rule) at his resurrection and received the crown (kingly power) upon his return in 1874, but the full exercise of kingdom power began after 1914.

Crucial Questions Addressed:
1. What does the crown taken from Israel and given to Gentiles represent?
– It represents allowed control over the land of Israel, not rightful kingdom authority.
– Gentile dominion was permitted but not God-approved.
– Jerusalem was to be “trodden down by the Gentiles until their times be fulfilled” (Luke 21:24).
2. What power did Jesus exercise on his return in 1874?
– Jesus exercised kingdom power, possessing both the right and power to rule.
– Luke 19:12-15 describes a nobleman (Jesus) receiving a kingdom and exercising authority.
– He began “reckoning with his servants,” symbolizing judgment and appointment of faithful ones.
– Jesus also initiated the binding of Satan (Mark 3:24-27; Matthew 12:29; Luke 11:21-22).
– The binding of Satan is a gradual process (Revelation 20:1-2).

Jesus’ Exercise of Kingly Authority:
– Resurrection of the dead in Christ (1 Thessalonians 4:16).
– Gathering of the elect alive (Matthew 24:30-31).
– Jesus as chief reaper: Revelation 14:14-16 shows Him with a golden crown and sharp sickle, symbolizing harvest authority.
– Psalm 2 and Revelation 11:15-19 confirm Jesus’ reign beginning in 1874 and ongoing through the millennial reign.
– Distinction in terms: “power” vs. “great power” and “reign” vs. “glorious reign” indicate phases of Christ’s kingdom.

Jesus’ Crowns and the Dispossession of Gentile Kings:
– Revelation 19:11-13 describes Jesus with many crowns, possibly symbolizing the crowns of Gentile kings being taken away starting in 1914.
– The overthrow of Gentile powers parallels historical conquests (Babylon, Medo-Persia, Greece, Rome).
– Jesus’ kingdom was set before 1914 to accomplish the overthrow of these powers.

Summary and Conclusion:
– The kingdom of God was first lost in Eden.
– Promises to Abraham and his descendants introduced blessing and deliverance but not explicit kingdom authority until Genesis 49:10.
– The typical kingdom under Israel ended with Zedekiah’s captivity; the crown was taken and given to Gentiles.
– Jesus has had the right to rule (scepter) since resurrection and began exercising kingdom power (crown) upon his return in 1874.
– The Gentile times ended in 1914, initiating the eviction of Gentile powers.
– Jesus’ kingdom reign and authority continue, including judgment, resurrection, and gathering of the elect.
– The study confirms the identity of Jesus as “He whose it is” and King of God’s kingdom, fulfilling prophecy and establishing divine authority over all.

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Key Bible Verses Cited:

– Genesis 3:15
– Genesis 28:14
– Genesis 26:4
– Genesis 32:12
– Genesis 49:10
– 2 Samuel 7:16
– Ezekiel 21:26-27
– Luke 21:24
– Luke 19:12-15
– Mark 3:24-27
– Matthew 12:29
– Luke 11:21-22
– Revelation 20:1-2
– 1 Thessalonians 4:16
– Matthew 24:30-31
– 1 Corinthians 15:22-23
– Revelation 14:14-16
– Daniel 2:44
– Revelation 19:11-13
– Psalm 2
– Revelation 11:15-19

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This detailed summary captures the discourse’s main points, scriptural references, and theological conclusions about the kingdom of God, the rightful king, and the timeline of divine authority from ancient times through Jesus’ second advent and the fulfillment of prophecy.

Transcript

As announced, the subject is whose right it is from Genesis 49:10 Ezekiel 21:26 to 27. This is an assigned subject, but I’m very thankful that it was assigned. The sequence of these two scriptures is significant, which will become apparent as we progress through this subject. So we’ve listed them in reverse order from the program to begin with. This is one of my favorite studies because it ties together several of the prophetic rays of testimony concerning the time in which we are living.

It confirms most thoroughly several of the chronological aspects of present truth. This study is all about the kingdom of God. A detailed treatment can be found in those references listed on the screen. Volume one, chapters 13 and 14 the kingdoms of this World and the Kingdom of God Volume 2, Chapter 4, the Times of the Gentiles and Volume 4, Chapter 13 Establishing the Kingdom now there are other places, of course reprint articles which cover this subject Foreign with the history of the kingdom of God on earth continuing to the present situation and finally to what the future holds. God’s kingdom was first established in Eden.

As we all know, that kingdom only lasted two years and came to an end when Adam lost both the right to that kingdom and the ability to exercise kingdom power. These two things and the distinction between them is vital to our subject. A detailed consideration will come later. The promise in Genesis 3:15 contained a vague hope of deliverance. I will put enmity between thee and the woman, and between thy seed and her seed.

It shall bruise thy head, and thou shalt bruise his heel. Here we see a promise of the future destruction of evil, but no mention of the kingdom which would bring this about. More than 2,000 years passed without any further revealment of God’s plans and purposes in regard to this matter. This fact should help us to remember that God’s time frame is very different from our own. We should not grow impatient because the unfolding of his plan has taken longer than any of us might have expected.

Well, this brings us to Abraham’s time. Genesis 28:14 in thee and in thy seed shall all the families of the earth be blessed. The concept of blessing all the families of the earth suggested a kingdom, but the concept was not at all clear. However, it added another dimension to the promise given in Eden. This promise was repeated to Isaac and and to Jacob.

God said to Isaac, I will make thy seed to multiply as the stars of heaven, and in thy seed shall all the nations of the earth be blessed. That’s in Genesis 26, verse 4. Notice this promise related to the stars of heaven and pictured the spiritual phase of the kingdom. To Jacob, God said, I will surely do thee good and make thy seed as the sand of the sea, which cannot be numbered for multitude, and that’s in Genesis 32, verse 12.

This promise related to the sand of the sea pictured the earthly phase of the kingdom. These distinctions between Isaac and Jacob are significant and consistent. But neither of these repetitions of the promise to Abraham specifically stated a kingdom with either the right or the power to rule.

So where do we stand at this point in this matter? God’s promise in Eden involved two things. Number one, a future deliverance by by the seed of the woman, and number two, the destruction of Satan and all his evil influences. God’s promise to Abraham was for a third thing, a future blessing. Furthermore, the implementation of these promise promises was narrowed down to Abraham’s seed.

These three things, number one, deliverance, number two, the destruction of evil, and number three, a future blessing, are very important to the plan of God. But still there was no specific mention of a kingdom.

It’s not until the death of Jacob that things became more clear, and this is where the first of our theme texts comes into play. Genesis 49:10. The scepter 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. This verse elaborates on the previous promises, ties them together and expands their scope.

This verse narrows down the implementation of the Abrahamic promise even further to the tribe of Judah. It also clearly for the first time, contains the concept of a kingdom. Word scepter is from Hebrews 7626. It’s a rod or staff held by a ruling monarch as a symbol of authority. A ruling monarch is a king, and he rules over a kingdom.

But notice that it’s only kingly authority that is involved at this time. The phrase a lawgiver from between his feet, as it’s translated in the King James Version, has a specific meaning in the Hebrew. It is a decree that regal, that is kingly authority, would be carried forward from generation to generation. Once again, it is only kingly authority that is involved. So what do we see?

We see for the first time a king and and kingdom as the mechanism that God would eventually use for accomplishing the purposes of A the destruction of evil, and b the blessing of all the families of the earth.

This carrying forward of the regal authority was to continue until a certain time, until Shiloh come. This term has to refer to a descendant of Judah, and it has to be an individual, as the context requires it quote unto him that is Shiloh shall the gathering of the people be. End of that quote. It seems obvious that this is a reference to Messiah and is another one of his many titles.

Now here’s something that I didn’t know before digging into this study. The Hebrew word Shiloh, if you look at Strong’s 7886, has the meaning of he whose it is. Now you may have to look at more than one lexicon to see that he whose it is. How very appropriate this is to our study. So if we were to restate Genesis 49, verse 10 and incorporate these various meanings, it would go something like this.

The scepter shall not depart from Judah, and this authority will pass from generation to generation until he’s who it is come, and unto him shall the gathering of the people be. Now we know. At Jesus resurrection all power in heaven and earth was given unto him. It was then that he obtained this scepter. From that time he possessed regal or kingly authority.

Eventually the rest of this verse will be fulfilled. Unto him shall the gathering of the people be. This will take place in the largest measure during the Second Presence under the New Covenant.

The next phase of our subject is the typical kingdom of God. When did that typical kingdom begin? There might be more than one answer to that question. On page 248 of volume one, Brother Russell states the following God organized the people of Israel as His kingdom under Moses and the Judges. A sort of republic, end of quotation.

This would begin the typical kingdom at the time of the Exodus. There are certain kingdom features which are symbolized during the time of Moses and later under the Judges. But later on the very same page, the author says we quote the more despotic rule afterward established especially under David and Solomon, was in some respects typical of the kingdom promised when Messiah should reign.

There are other kingdom features which are best symbolized during the period of the kings, and it is these features which are most closely associated with our subject.

The promise to the tribe of Judah was narrowed down even further when God told David that the throne of the kingdom would never depart from his descendants, and we find that in 2nd Samuel, chapter 7, verse 16 and thy house and thy kingdom shall be established forever before thee thy throne shall be established forever. The throne symbol represents a ruling king who has both power and authority. Both power and authority. Under Solomon’s reign, it seemed as though the promised kingdom was just at hand.

But after his death those hopes were dashed when the typical kingdom was divided and finally came to a full end. With their last king, Zedekiah.

This brings us to our second theme text from Ezekiel 21, verses 25 to 27, and thou profane wicked prince of Israel, whose day is come when iniquity shall have an end. Thus saith the Lord God. Remove the diadem, take off the crown. This shall not be the same.

Exalt him that is low, abase him that is high. I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him. It’s very important for us to distinguish carefully between the different terms that are mentioned in our two themed texts for the study. In Genesis 4910 we had the scepter, which was from Hebrews 7626, which is a rod or staff held by a monarch as a symbol of authority. In Ezekiel 21:26 we have the diadem or turban, which is from a different Hebrew word 4701.

And we have the crown, another Hebrew word 5850. It’s quite interesting that the word diadem 4701 or turban is used in every other text in the Old Testament to describe the linen miter that was worn by the high priest. We find that in Exodus 28, verse 39 and other places, and you can look that up. Maybe someone has a thought on the significance of that.

It is interesting that is mentioned in this context. The crown was placed on top of the miter. But our interest centers in the crown. The authority given to Judah in Genesis 49:10, the scepter was not overturned. Let me repeat that.

The authority given to Judah in Genesis 49:10, the scepter was not overturned. Now we know that previously the line of Solomon had been abased and the line of Nathan had been exalted. This is referred to by Mary in Luke chapter 1, verse 52, and see volume 5, pages 129 to 134 for details on that. Note the difference between the crown and the scepter.

The scepter represents authority or the right to rule. The crown represents the exercise of ruling power. It is possible to have one or the other or both. The exercise of ruling power, that is the crown is what was taken away from Israel when Zedekiah was taken prisoner to Babylon and has never been restored to them. This was the end of the typical kingdom of God.

Now let’s look more carefully at Ezekiel 21, verse 27. There are different opinions on the details of that verse, and my favorite is the following. You take it for what it’s worth. Take off the crown. It was taken from Judah in the person of Zedekiah, their last king, and was given to Babylon.

Then it was overturned from Babylon to Medo, Persia. The second overturning was from Medo, Persia to Greece, and the third overturning was from Greece to Rome. Then the next part and it the kingdom shall be no more until he come whose right it is, and I will give it him. Typical kingdom of God came to an end in 606 BC. It was never continued with the Gentile powers.

The typical kingdom was never continued with the Gentile powers. Jesus already had the scepter, the right to rule kingdom authority. When he returned in 1874, it remained for him to be given the crown which had been given to the Gentiles until the end of the times of the Gentiles in 1914.

We have two questions which need to be answered at this juncture and we’ll try to do that. The Lord’s help. Number one, what is represented by the crown taken from Israel and given to the gentiles? And number two, what power did Jesus exercise on his return in 1874? Two very important questions.

Number one, what is specifically represented by the crown taken from Israel and given to the Gentiles? Well, brethren, we know what it can’t be. It cannot represent the exercise of kingdom power that was not given to the Gentiles. The prophecy is explicit on this point. Remember what we quoted before it.

That is, the kingdom shall be no more until he come whose right it is. The exercise of kingdom power belongs exclusively to Jesus at his second advent when he comes, whose right it is.

So what is represented by the crown given to the Gentiles if it doesn’t represent kingdom power? There has been no king of Israel since Zedekiah. The Gentile powers controlled the land of Israel during the times of the Gentiles. Remember, the crown as a symbol represents the exercise of power or control. This control over the land of Israel was permitted by God, but was in no way approved by Him.

Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled. This dominion or lease of power continued until 1914 when the eviction process began. Began. There’s some very fine points here. I hope that it’s coming across adequately.

The second question was so what power did Jesus exercise on his return in 1874? This is a key question and briefly stated, it is kingdom power what do the Scriptures say? We look first at Luke 19, verses 12 and 15. A certain nobleman went into a far country to receive for himself a kingdom and to return, and it came to pass that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, and so forth.

So what do we see? We see that Jesus possessed the kingdom on his return in 1874. He was therefore a king and exercised kingdom power. How so? Well, the reckoning with the servants in this Luke context is the first work of the king at his second advent before he begins to deal with the world.

And that’s volume six, page 419. Additionally, the judgment of Babylon, Christendom, social and ecclesiastical, is another sign that the Judge has come and is reckoning first of all with those to whom as stewards he committed his goods, and that’s from volume four, page 599. Yet another reckoning took place when our Lord returned, and that was with those candidates for the position of the faithful and wise servant. Only one was found to be faithful, and because he was faithful, he was selected and made wise.

Yet another point concerning the binding of Satan. Our next text is found in Mark, chapter 3, verses 24 through 27. If a kingdom be divided against itself, that kingdom cannot stand, and if a house be divided against itself, that house cannot stand, and if Satan rise up against himself and be divided, he cannot stand, but hath an end.

No man can enter into the strong man’s house and spoil his goods until he will first bind the strong man, and then he will spoil his house. See also Matthew, chapter 12 verses, verse 29 and Luke 11:21 22.

Satan was not aware of the date for the return of our Lord in advance. This was not possible. The context of this prophecy shows the necessity to for our Lord’s return as an having an element of surprise. So the first work of the new king is initiating the process of the binding of Satan. You’ll find that on volume one, page 69.

Brethren, I believe that the binding is a gradual process, and that process is shown in some detail in Revelation, chapter 20, verses 1, 1 and 2.

Some support for that we find volume 3, page 341, which is one of several places that point this out. Quote we have seen that though the result of this change will be a great blessing, yet the time of the transfer, while the present prince, the strong man, is being bound and his household driven out of power. Matthew 12:29, Revelation 22, verse 2. Excuse me. Revelation 20, verse 2 will be a time of intense trouble.

Notice the usage of the concept of is being bound a process. Additional proof we find in the Scriptures themselves. The word bound in Revelation 20, verse 2 is the same Greek word used in Mark 11, verses 2 and 4, and that’s from Greek 1:2, 1:0.

We quote, and Jesus saith unto them, go your way into the village over against you, and as soon as ye be entered into it, ye shall find a colt tied where on never man sat loose him and bring him, and they went their way and found the colt tied by the door. So what does that picture in your minds? What should it picture in our minds?

That colt was tied. It was not bound hand and foot and laying on the ground, it had a rope tied around its neck and therefore had restricted freedom of movement, and so too, we believe, with Satan. Since our Lord’s return, his freedom of movement has been restricted, and more and more as time goes on. Consequently, and proportionately, the fallen angels have greater liberty which is necessary for their final trial.

Our next point is from 1st Thessalonians, chapter 4 and verse 16. The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first at his return. Jesus has the power and authority of the archangel, the chief messenger, the messenger of the covenant. Malachi 4, verse or Malachi 3.

Malachi 3, verse 1. The voice of the archangel represents Christ’s authority and command. This symbol then represents Christ as taking control or beginning his reign and issuing his commands, his official orders, and, and those aren’t my words.

That’s a direct quote from Volume 2, page 147.

This verse shows an additional exercise of kingly authority, the resurrection of the sleeping saints, and we quote from Volume 4, page 621.

Our Lord the appointed King, is now present since October 1874 A.D. according to the testimony of the prophets to those who have ears to hear it, and the first work of the kingdom, as shown by our Lord in his parables and prophecy, the gathering of his elect is now in progress. The dead in Christ shall rise first explained the Lord, through the apostle, and the resurrection of the church shall be in a moment. Consequently, the kingdom, as represented in our Lord and the sleeping saints, already fitted and prepared, and found worthy to be members of his body. The bride was set up in 1878, and all that remains to be done for its completion is the gathering together unto the Lord of those of the elect who are alive and remained, whose trial is not yet complete.

End of quotation. This Quotation alludes to additional Scriptures which show the same exercise of this kingly authority, and not only the resurrection of the sleeping saints, but also the gathering unto the Lord of those of the elect who are alive and remain so. This includes his kingly office as chief reaper, and we have three scriptures on this. Matthew 24, verses 30 and 31 and then shall appear the sign of the Son of Man in heaven and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory and he shall send his angels with a great trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other and then first Corinthians 15:22 and 23 for as in Adam all die, even so in Christ shall all be made alive, but every man in his own order, Christ the firstfruits afterwards they that are Christ at His presence.

That’s Greek paracea, and finally, for Revelation 14, verses 14 through 16 and I looked and behold a white cloud, and upon the cloud one sat like unto the Son of Man, having on his head a golden crown, and in his hand a sharp sickle, and another angel came out of the temple, crying with a loud voice to him that sat on the cloud, thrust in thy sickle and reap, for the time has come for thee to reap, for the harvest of the earth is ripe, and he that sat on the cloud thrust in his sickle on the earth, and the earth was reaped.

These verses in Revelation 14 will be considered separately regarding the golden crown here mentioned. In the immediate context, our attention is drawn to the fact that that Jesus is here shown exercising kingly authority as chief reefer, chief reaper. This begins at the same time as the judgment against Babylon in verse 8 and the resurrection of the sleeping saints in verse 13. For those who would like to study this in more detail, there’s two reprints, 5630 and 59. 13.

Of course, no consideration of this part of the subject would be complete without Daniel 2:44 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 forever.

These kings is clearly referring to the Gentile powers in the context in the prophecy in the days of these kings denotes a time prior to the expiration of gentile times in 1914. You all know these things. The phrase shall the God of heaven set up a kingdom is from Daniel’s interpretation of the fifth king, universal empire, which would begin to exercise kingly authority prior to 1914. Therefore, Jesus possessed both the right to rule and the right to exercise kingdom power at his return in 1874, and so he did. But this exercise of kingdom power is separate from the permission to exercise limited power given to the Gentiles until 1914.

Now we return to the crown mentioned in Revelation 14:14, and tie this in with chapter 19. Let’s look at verse 14 again, and I looked, and behold a white cloud, and upon the cloud sat one like unto the Son of Man, having on his head a golden crown, and in his hand a sharp sickle. From the context, this is clearly our returned Lord as the chief reaper.

As already mentioned, it’s in the same context as the resurrection of the sleeping saints and the call to come out of Babylon. In verses 13 and verse 8, Jesus is a king at his return in 1874, and has a crown which shows his exercise of kingdom power. Now turn to chapter 19, verses 11 through 13, and I saw heaven opened, and behold a white horse, and he that sat upon him was called faithful and true.

And in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns, and he had a name written that no man knew but he himself, and he was clothed with a vesture dipped in blood, and his name is called the Word of God. Well, there’s no question that this is Jesus, identified by two unique titles here and also a third which is given in verse 16.

The context shows this to be the treading of the wine press, which is the harvest of the vine of the earth, which is shown in the closing verses of Revelation, chapter 14. Why are there many crowns on his head? In this context, a reasonable suggestion is that these represent the crowns of the Gentile kings who began to be disposed. Dispossessed. Began to be dispossessed starting in 1914.

These crowns are shown in Revelation 12, verse 3 on the dragon, and in Revelation 13:1 on the beast. He whose right it is had both the power and the authority prior 1914 in order to begin the eviction process. This is an important principle. Just as Medo, Persia was a powerful empire before conquering Babylon, and so with Rome before conquering Greece. So too the kingdom had to be set up prior to 1914 in order to accomplish the overthrow and to break in pieces those Gentile powers.

And in fact, we believe Jesus was a king in 1874 and he began to exercise kingly authority in 1878. In particular, we have two additional scriptures we want to consider.

Psalm 2 is primarily a prophecy of our Lord’s second adventure. It corroborates what other texts have already told us. Time does not permit a detailed consideration.

Revelation 11, verses 15 to 19 shows the sequence of events from 1874 and onward. First of all, you have the seventh angel, the messenger sounding. He sounds literally, he trumpets in the Greek. Then the kingdom of this world becomes the kingdom of our Lord and of his Christ. Now that’s the wording according to the Greek.

He takes unto himself his great power and reigns. Then what happens? The nations are angry. The time of the judgment of the dead has come and rewards are given to the prophets, to the saints, to those who fear God, and those who destroy the earth are destroyed. Now this, these things all began to be accomplished in 1874, but it will require the entire thousand year reign for all of them to be accomplished.

Finally, there’s an important distinction that needs to be noted in the harvest message between the expressions shown on the screen. If you look carefully, it’s very consistent. There’s a difference between power versus great power and reign versus glorious reign. Brother Russell consistently uses the terms great power and glorious reign to identify that portion of the millennial age under the new covenant, and that’s why he refers to those as still being future.

But his power and reign began to be exercised and began in 1874. A careful reading of all the places where these terms are used reveals a harmonious application.

To summarize, this study is all about the kingdom of God. God’s kingdom was first established in Eden, but was lost. The promise of deliverance in Genesis 3:15 was vague. The promise of blessing all the families of the earth given to Abraham was a little broader. But it was not until the death of Jacob that things became more clear concerning this concept of a kingdom.

And this is where the first of our theme texts came into play.

The next phase of our subject was the typical kingdom of God, and this brought us to our second theme text and the removal of the typical kingdom from Israel. Two questions were discussed. The crown taken from Israel and given to the Gentiles was merely by God’s permission, not implying rightful authority. It was not kingdom authority.

The Gentile times ended in 1914 and the eviction process began. The power Jesus exercised on his return in 1874 was Kingdom Power, the reign of Ki, whose right it is above all. This is the key point and scriptural conclusion of this study.

Well, dear brethren, may the Lord bless your further considerations of this important topic and overrule anything that might have been said amiss.

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