The Bible states that Christ will return to rule on this earth (John 14:3; Isaiah 9:6-7; Luke 1:30-33; Daniel 2:44; Daniel 7:13-14), and born-again Christians will rule with and under Him (Daniel 7:27; Luke 13:28; Jeremiah 30:7-9; Ezekiel 37:24-25; Ezekiel 34:23-24; Isaiah 30:20-21; Luke 22:29-30; Matthew 19:28; Revelation 2:26-27; Revelation 20:4, 6).
 
It is specifically said that they will rule on the earth (Revelation 5:10. Note the correct rendering: “You have made them kings and priests to our God; and they shall reign on the earth.”). They will not rule from heaven over the earth, but they will be on this earth and rule on the earth. There is no Scripture in the Bible telling us that we will go to heaven when we die—or when Christ returns. Christ told Nicodemus that no one “ascends” or would ascend to heaven (compare the old Luther Bible) except for the Son of Man. The teaching in its various forms and disguises that Christ will return (secretly or openly) to take us to heaven (either to celebrate the marriage supper there, Revelation 19:7-9, and then to return again with Christ, or to stay in heaven and to rule from heaven), is without any biblical foundation whatsoever. We won’t go to heaven, but Christ will return ONCE (not twice, compare Hebrews 9:28) to be with His disciples, here on earth.
 
Christ will come to confirm to His disciples the promises to the fathers, which include the “promise of the eternal inheritance” of everlasting life in the Kingdom of God (Hebrews 9:15; compare 1 John 2:25; Titus 1:1-2;) and the promise of rulership on the earth (Romans 15:8; Romans 4:13). Note that the promises made to the fathers will begin to be fulfilled when Christ returns (Hebrews 11:39-40).
 
We read that Christ will come to restore all things on this earth (Acts 3:19-21). What this means, exactly, is fully described in chapter 9 of our free booklet, “Human Suffering—Why… and How Much Longer?”.
 
It includes, of course, the establishment of the government of God here on earth.
 
It also includes the fact that mankind will be brought to repentance and that the Holy Spirit will be offered to them, to become converted and obtain God’s nature (2 Peter 1:4; compare Ezekiel 36:26-27; Jeremiah 31:33). As most people will accept God’s teachings (Isaiah 29:24), and even Gentile kings will want to please God (Psalm 68:28-29), Israelites and non-Israelites alike will keep the Ten Commandments and observe God’s annual Holy Days, including the Feast of Tabernacles (Hosea 12:9; Zechariah 14:16).
 
This spiritual restoration will be accompanied by a physical restoration.
 
For instance, even though not all animals will become domesticated (compare Ezekiel 39:17; together with Revelation 18:2) , “wild animals” with aggressive natures will not exist anymore to threaten human beings (Hosea 2:18; Isaiah 11:6-9; Ezekiel 34:25). All “evil” or vicious animals will disappear, and their wild nature will be changed so that they become peaceful and tame.
 
Apart from a war at the very beginning and another war at the very end of the Millennium (compare our Q&A on the subject of war), there will be no more wars (Micah 4:1-4; Isaiah 2:1-4). People will be taught the way to peace—something which they do not know at this time (Romans 3:10-18).
 
The cities which had been destroyed in the wars prior to Christ’s return will be rebuilt (Ezekiel 36:33-35). But those cities will be quite different from the violent, depressing, congested and dirty cities of today. The inhabitants in those future cities will be truly happy, and they will be living securely (Jeremiah 33:10-14; Ezekiel 28:25-26).
 
In the Millennium, sick, injured and impaired people will be healed, and there will be no more sickness and disease (Isaiah 33:24; Isaiah 35:3-6; Jeremiah 30:17). People will not be allowed to harm or injure others or themselves; unhealthy habits such as excessive drinking, smoking or the consumption of drugs and wrong foods will become a thing of the past.
 
There will be no more food shortages, either (Ezekiel 34:26-27; Isaiah 30:23; Jeremiah 31:12; Amos 9:13). Rather, people will enjoy their harvests and the property that they will own (Isaiah 62:8-9). Governments will not confiscate their property or enforce ridiculous rules to limit food production.
 
Another dramatic change in the conditions of this earth will be that waste places will become fertile (Isaiah 41:17-20; Isaiah 35:1-2, 7; Isaiah 51:3). Deserts will become fruitful grounds—and they would already be today if enough water was available for such areas. God will see to it that this won’t be a problem in the future.
 
The city of Jerusalem will again be chosen as the center of worship (Zechariah 8:3; Jeremiah 3:17; Isaiah 62:1-2, 7). Even though Jerusalem is not now the primary place of worship (John 4:21), and it is unbiblical to insist that the Feast of Tabernacles must be observed in Jerusalem today, it will become the center of worship in the Millennium and during the Great White Throne Judgment period. After God has created new heavens and a new earth, the heavenly Jerusalem will become God’s Headquarters on the new earth (Revelation 21:1-3).
 
And finally, beginning with the Millennium, one pure language will be restored to the people (Zephaniah 3:9), so that they will be able to understand each other without the need of translators or the gift of tongues (compare for a unique episode in this regard, Acts 2:5-11). God’s curse on the people at the time of the Tower of Babel (Genesis 11:7-9) will be lifted and removed.
 
Let us pray to God that this happy and peaceful time will come soon.
 
Lead Writer: Norbert Link

We read in Leviticus 23:42 that ancient Israel was commanded to “dwell in booths for seven days.” God commanded Israel to build temporary huts or booths out of tree branches and live in them during the Feast of Tabernacles (compare Nehemiah 8:14-18).
 
What is a booth?  In the Hebrew, the word is “sukkah.” It means, literally, a “covering or a booth,” but as we will see, it conveys more than that.

The word “sukkah” is translated 12 times as “tabernacle” in the Authorized Version. In most cases, it refers to the Feast of Tabernacles (compare Leviticus 23:34; Deuteronomy 16:13, 16; 31:10; 2 Chronicles 8:13; Ezra 3:4; and Zechariah 14:16, 18-19).

The temporary nature of a “sukkah” is stated in Job 36:29, where we read: “Can any understand the…  thunder from His canopy?”  The Authorized Version translates, “tabernacle.” The Hebrew word is “sukkah.” It refers here to God’s dwelling place in Heaven. But God will not always abide there. Sometime after the Third Resurrection, He will come to the new earth to reside there.

In addition, the word “sukkah,” is used in many passages to convey a temporary shelter.

In Genesis 33:17, booths (“sukkah”) are built for Jacob’s livestock, to provide shelter for them.

In Job 27:18, we read that the wicked builds his house like a booth – or, as the margin of the New King James Bible puts it, as a “Temporary shelter.”

In Jonah 4:5, it is stated that Jonah “made himself a shelter,” according to the New King James Bible. The Authorized Version translates, “a booth,” but implying, quite literally, a temporary shelter.

In Isaiah 4:6, it says that God will provide a “tabernacle for shade in the daytime from the heat, for a place of refuge, and for shelter from storm and rain.” God will do this for Israelites who have not yet become born again Spirit beings in His Family. So, the shelter that God will provide for them is of a temporary nature, since once they have been made immortal, they don’t need a physical booth to protect them from heat.

Also, note 2 Samuel 11:11, where we read: “The ark and Israel and Judah are dwelling in tents.” The Hebrew word is “sukkah” and describes a temporary shelter or dwelling place.

So we see that the Feast of Tabernacles, or the Feast of booths, is associated with temporary dwellings, where God is sheltering His people and protects them from the dangers and troubles of this world.

The New Bible Commentary remarks about Leviticus 23:40-42, on page 163:

“The people are to live in booths for seven days that their generations may know that the Lord made the people of Israel dwell in booths, when He brought them out of the land of Egypt. .. The thought which is stressed is of course the frail and temporary character of the dwellings of the people during the wilderness sojourn. Thus Jerusalem is likened by Isaiah to a cottage (booth) in a vineyard (Isaiah 1:8).”

As pointed out correctly above, it is the very temporary character of the booth, which is stressed in Isaiah 1:8. A booth or a tabernacle is a temporary dwelling.

The Church of God (under Herbert W. Armstrong who died in 1986) has taught consistently that we do not have to build today literal booths of tree branches to dwell in them during the Feast. The spiritual point God wanted to convey was that we are to live in a temporary dwelling or shelter during the Feast.

The Good News of August 1980 states on page 13:

“It does not matter what the booths or dwellings are made out of. Back then they were made of branches. Today they may be canvas tents, aluminum trailers, brick motels, hotels or condominiums. The important point is that they be places of temporary residence.”

Likewise, we read in the Good News, September 1983, on page 7:

“The modern counterpart of these booths would be hotels, motels and other places of temporary residence.”

Also, lesson 30 of the Ambassador College Bible Correspondence Course, published in 1986, states on page 14:

“A booth or tabernacle is a temporary dwelling. God commanded the ancient Israelites to live in temporary shelters made of tree branches while observing the Feast of Tabernacles. For God’s people who attend the Feast today in many different climates, tents, campers, motel or hotel rooms are appointed as temporary dwellings.”

The Church of the Eternal God and its international associations are upholding, practicing and teaching this vital understanding. In applying the spiritual intent and purpose of God’s command to “live in booths” during the Feast of Tabernacles, God’s people today leave their homes to live in “temporary dwellings” during the Feast.

Lead Writer: Norbert Link

The story of Eli is recorded in the first four chapters of 1 Samuel. Eli served as priest; in fact, as High Priest in the house of the LORD in Shiloh (compare 1 Samuel 1:9, 24). Eli was also a judge over Israel (1 Samuel 4:18). Eli was a descendant of Ithamar, the fourth and youngest son of Aaron the High Priest (compare Exodus 6:23).

The account in 1 Samuel also introduces the story of Samuel—the one who replaced Eli as judge over Israel (compare 1 Samuel 7:6).

For Eli, serving as both priest and judge to Israel, a great sense of responsibility and accountability to God was required. Turning to a later account, consider what God said as it is recorded in the second chapter of the Book of Malachi concerning His priests:

“‘And now, O priests, this commandment is for you. If you will not hear, And if you will not take it to heart, To give glory to My name,’ Says the Lord of hosts, ‘I will send a curse upon you, And I will curse your blessings. Yes, I have cursed them already, Because you do not take it to heart. Behold, I will rebuke your descendants And spread refuse on your faces, The refuse of your solemn feasts; And one will take you away with it. Then you shall know that I have sent this commandment to you, That My covenant with Levi may continue,’ Says the Lord of hosts. ‘My covenant was with him, one of life and peace, And I gave them to him that he might fear Me; So he feared Me And was reverent before My name. The law of truth was in his mouth, And injustice was not found on his lips. He walked with Me in peace and equity, And turned many away from iniquity. For the lips of a priest should keep knowledge, And people should seek the law from his mouth; For he is the messenger of the Lord of hosts’” (Malachi 2:1-7).

Of Eli’s sons, Hophni and Phinehas, who served as priests (compare 1 Samuel 1:3), this is recorded: “Now the sons of Eli were corrupt; they did not know the LORD” (1 Samuel 2:12). They took meat from the sacrificial animals before it was dedicated to God by the people of Israel: “Therefore the sin of the young men was very great before the LORD, for men abhorred the offering of the LORD” (1 Samuel 2:17).

We also find this indictment of these two brothers—something of which Eli was aware:

“Now Eli was very old; and he heard everything his sons did to all Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting. So he said to them, ‘Why do you do such things? For I hear of your evil dealings from all the people. No, my sons! For it is not a good report that I hear. You make the Lord’s people transgress. If one man sins against another, God will judge him. But if a man sins against the Lord, who will intercede for him?’ Nevertheless they did not heed the voice of their father, because the Lord desired to kill them” (1 Samuel 2:22-25).

So grave was this situation that Eli’s sons simply went too far in their rebellious actions, but note that God held Eli accountable as well, because he tolerated his sons’ evil conduct, without preventing it:

“Then a man of God came to Eli and said to him, ‘Thus says the Lord: “Did I not clearly reveal Myself to the house of your father when they were in Egypt in Pharaoh’s house? Did I not choose him out of all the tribes of Israel to be My priest, to offer upon My altar, to burn incense, and to wear an ephod before Me? And did I not give to the house of your father all the offerings of the children of Israel made by fire? Why do you kick at My sacrifice and My offering which I have commanded in My dwelling place, and honor your sons more than Me, to make yourselves fat with the best of all the offerings of Israel My people?”’” (1 Samuel 2:27-29).

Eli knew better; he knew what his sons did, and he placed his sons ahead of God! As High Priest, he had the authority and duty to stop them, but he failed to do so (compare 1 Samuel 3:11-14).

We find another example of how strictly God demands His priests to fulfill their office in representing Him before His people:

“Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the Lord, which He had not commanded them. So fire went out from the Lord and devoured them, and they died before the Lord. And Moses said to Aaron, ‘This is what the Lord spoke, saying: “By those who come near Me I must be regarded as holy; And before all the people I must be glorified.” ’ So Aaron held his peace” (Leviticus 10:1-3).

Hophni and Phinehas died by the hands of the Philistines, and the ark of God was captured by them (1 Samuel 4:11); Eli also died (verse 18).

This all came about because of the sin which was allowed to grow and fester until there was no remedy, and this was true of the people of Israel at that time as well. Note how God uses the Shiloh of Eli’s time as a witness against Israel:

“‘But go now to My place which was in Shiloh, where I set My name at the first, and see what I did to it because of the wickedness of My people Israel’” (Jeremiah 7:12).

When the man of God came to Eli to tell him of the judgment from God that would come upon him and his descendants, God also related that He would choose someone to replace him in the Aaronic line of High Priest:

“‘Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever’” (1 Samuel 2:35).

This prophecy was fulfilled in the days of Solomon’s reign:

“So Solomon removed Abiathar from being priest to the Lord, that he might fulfill the word of the Lord which He spoke concerning the house of Eli at Shiloh… The king put Benaiah the son of Jehoiada in his place over the army, and the king put Zadok the priest in the place of Abiathar” (1 Kings 2:27, 35).

Zadok’s faithfulness in serving as priest to the LORD has become a measure of contrast to the house of Eli. In fact, Zadok’s descendants are mentioned as having priestly roles in the millennial reign of Jesus Christ:

“‘But the priests, the Levites, the sons of Zadok, who kept charge of My sanctuary when the children of Israel went astray from Me, they shall come near Me to minister to Me; and they shall stand before Me to offer to Me the fat and the blood,’ says the Lord GOD” (Ezekiel 44:15; also compare Ezekiel 48:11).

Let us carefully note the example of Eli who became permissive with God’s laws, who condoned sin and who placed others ahead of God. He paid with his life, the life of two of his sons, a curse on his descendants and the rejection of Shiloh because of the sin that arose in Israel.

Christians are called to be judges and priests in the Kingdom of God. Paul cautions us that we, too, have a great sense of responsibility and accountability to God:

“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The LORD will judge His people.’ It is a fearful thing to fall into the hands of the living God” (Hebrews 10:26-31).

Lead Writer: Dave Harris