You and Your Purpose

Good morning, brethren. It was delightful when the question was asked at the beginning how many of you had not been here before to see the number of hands that went up, recognizing this was the first time that you have ever had the chance to be in Hawaii. You know, God has made a planet just covered with natural wonders, but I don't know of any place on this planet where the sheer majesty of volcanic convoluted cliff sides matches that that you will see in Kauai and in some of the other islands.

And so we hope that you have the opportunity, as we're keeping the feast, to marvel at part of God's creation. We're here during a time, as we all know, that pictures really the most profound and wonderful miracles and wonders that man has ever experienced. So despite what we see in our travels, what we marvel at in God's creation, we're looking into a future that is filled with wonders and miracles. I'm not going to discuss those or go over them.

I know in the course of the Feast of Tabernacles, inevitably it goes without saying that a number of those things that have never happened in all of human history, those scriptures will be read and they will be mentioned. But I'd like to stretch your thinking beyond the norm. When I made the comment about wonders and miracles that will be discussed at the Feast, I know that some of you, your minds, had already processed some of those. Some of those that are in Isaiah, some of those that are in Micah, and in other locations. But I'd like, as I said, to have you think even beyond those. So I'm going to pose a question. What will be the most spectacular thing people will see in the millennium?

Now, of course, I've already baited you because I said I'm going beyond all the ones that you normally hear at the Feast of Tabernacles. So let me ask it once more. What will be the most spectacular thing people will see during the millennium? The answer is you. I'd like you to go back to where we were during the Offertory. Mr. Preston and I, like hand in glove, are covering the same verses but emphasizing different pieces.

Romans chapter 8. What does it say in Romans chapter 8 and verse 19? For the earnest expectation of the creation eagerly awaits for the revealing of the sons of God. All of creation, all of creation that is capable of thinking, wondering, anticipating, are standing on the tips of their toes waiting for the point in time when God reveals the sons of God. You are what all of creation is looking forward to.

But unlike today's culture, our change from physical, mortal, to immortal is not about celebrity. It's not about likes. It's not about followers. Celebrity will not be the point. You're called for a purpose and destined to fulfill that purpose. Apart from that purpose, there was absolutely no reason whatsoever for God to call you today and plan to resurrect you at the time of Christ's return.

Think about that. Let me repeat that. Except for that purpose, there was absolutely no reason why any of us would be here. There would have been no reason what God would have said, I would like to give an opportunity to become a part of my church and then point out you.

And open your mind so that you could see and understand and then begin all the process that takes you through this life and eventually to the time of the seventh trumpet and the change from mortal to immortal. Today, let's delve deeply into you and your purpose and see what God has in mind. When the millennium begins, the millennium will be the very first step in fulfilling Christ's central message. Now, as we go through this, I'll have you turn to some scriptures, but there will be a number that I will simply allude to. There are scriptures that all of us know, all of us have read, all of us have heard.

If you've been to the feast at all over the years, I'm sure you've heard dozens of times. Your purpose is intertwined with Christ's central message. So as we look at the millennium and we look at Christ's central message, your purpose, your reason for being here, your destiny is totally and completely intertwined with Christ's central message. We can put it this way. Find the message. You find your purpose. Find the message and you'll know what your purpose is. Jesus Christ's entire message centered on the coming of the kingdom of God. It was the focal point of his preaching from the beginning of his ministry to the very end of his ministry.

In fact, even before the ministry began, if you would turn back to Luke chapter 1, before Jesus Christ was born, God sent the archangel Gabriel to tell Mary not only that she was going to become the mother of the Son of God in the flesh, but also to tell her why.

And in Luke chapter 1, I'd like to invite you to come to the verse 30. It says, Then the angel said to her, Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bring forth a son, and shall call his name Jesus. He will be great and will be called the Son of the highest, and the Lord God will give him the throne of his father David.

And he will reign over the house of Jacob forever. And of his kingdom there will be no end. So before Christ ever breathed his first physical breath of air, Gabriel announced his reason for coming is to take a throne, to establish a kingdom, and that kingdom will never end.

During his ministry, there came a time where the disciples came to him and they said, Lord, would you teach us how to pray? You know, out of the abundance of the mouth, out of the abundance of the heart, the mouth speaks. So Christ said, first and foremost, honor my Father, our Father which art in heaven. And when you've finished honoring my Father, the very first thing on your mind should be what?

Thy kingdom come. When we hit the end of Jesus Christ's ministry, as he was within hours of his death, in John chapter 18, we have a very important Roman official. I ask him if what he had heard about him was true. And so in John chapter 18, in verse 36, Jesus Christ responded to Pilate's question. He said, my kingdom is not of this world. If my kingdom were of this world, then my servants would fight so that I should not be delivered to the Jews.

But now my kingdom is not from here. It's not from right now. It's not from this time. From before he was born, throughout all of his ministry, and to the last hours of his life, Jesus Christ was laser-focused on one thing.

The coming of the kingdom. Between the time of an ancient philosopher named Origen and another philosopher named Augustine, Christendom gave away Christ's central message. And with giving away Christ's central message, they also gave away the focus on the purpose for our calling. And yet its importance loomed so large and so great that it was not of the scholars of our time have never forgotten, even though the teaching has been either lost altogether or has become inconsequential or at the best secondary. It is still understood by many as primary. I'd like to read you four examples of that. From the International Standard Bible Encyclopedia article, Kingdom of God, it says, the kingdom of God is His, speaking of Jesus Christ. It's His watchword or the comprehensive term for the whole of His teaching.

William Barkley, a biblical writer that many of you are familiar with, in an article that was about us as strangers or aliens, the article on the Greek word peroikos, said, the Christian community is a body of people who live in this world but who have never accepted the standards and the methods and the ways of this world. Their standards are the standards of God. They accept the law of the place wherein they dwell, but beyond them and above them, for them stands the law of God. The Christian is essentially a person whose only real citizenship is citizenship in the kingdom of God. The Catholic Encyclopedia of 1910, in its article on the kingdom of God, said at every stage in His teaching, Jesus Christ, the advent or the coming of His kingdom, its various aspects, its precise meaning, the way in which it is to be attained, form the staple of His discourse, so much so that His discourse is called the gospel of the kingdom. And I'd like to cap it off with one more because I've never read a scholarly description of the importance of the kingdom of God to Jesus Christ, and that was found in the 1889 edition of the Schaff-Herzog Encyclopedia article, Kingdom of God. It is profound. Quote, "'The idea of the kingdom of God is the central idea of the whole dispensation of revelation.'" I realize that's a lofty sounding phrase, but you know what it means? It means from the time that God spoke to Adam and Eve after they disqualified themselves from being in the garden and promised a Redeemer, it has been the focus ever since. The kingdom of God is the end and motive of all divine revelation and institutions of the old and new covenants, yes, of the creation and promise from the beginning. So as I said, brethren, regarding you and your purpose, find the mission. You've found your purpose. Find the mission.

But what is the kingdom? Plain and simply, brethren, the kingdom is a government.

In Isaiah 9, a scripture that is read often during the Feast of Tabernacles, an absolutely beautiful portion of Handel's Messiah, Isaiah 9 and verse 6, for unto us a child is born, unto us a son is given, and the government will be upon his shoulders. And his name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace, of the increase of his government and peace that too are inseparable, there will be no end upon the throne of David and over his kingdom to order it and establish it with judgment and justice. Now, some of you may be reading from a translation other than the New King James, and those last couple of words would not be in your translation. But I want to repeat that, that he is going to order and then establish that kingdom based upon two pillars, judgment and justice. So regardless of what your translation reads, remember that because we'll come back to it. Now let's come back to where you fit into everything for the moment. Since all of the kingdom of God is about the coming of a government, it shouldn't come as any great surprise that your purpose is to govern with and under Jesus Christ. Now what's your role? I think the church, and I mean this in a right way, I think the church has become more sophisticated over the years, and as I said, I mean that and I'll define what I mean. Because I remember years, sometimes decades ago, you were in the kingdom, and we'd have conversations and people would say, well, what am I going to do in the kingdom? And somebody would say, well, you know, I'm good at this, and that's probably what I'll do in the kingdom. And I'm good at this, and that's probably what I'll do in the kingdom. And they'd look at their trade, their vocation, or their skill set, and they extrapolate that if I'm good in all of these things, then that's probably what I will be doing in the kingdom. No, there will be people, I hope none of you are too vain, there will be people in the kingdom who are better at whatever it is that you think you want to teach than you probably are. I know when I look in the mirror at my greatest talents, I look in the mirror and say, there are people that can walk all over me. So if that's what I'm going to do, then I'm in trouble because there are people who can do it better. But there isn't anyone that can govern better than you're being prepared to govern. And it is your role. That role begins to come to the fore most gratuitous graphically in the revelations that were made to Daniel in Daniel chapter 7. In Daniel chapter 7, and of course Daniel's that unusual book in the Old Testament that is totally based on the future and its structure, in Daniel chapter 7, three times in the same chapter, Daniel is told by the angel who is the messenger to educate him, that he is the what we're going to be doing. And so Daniel 7 in verse 18, the angel says, But the saints of the Most High shall receive the kingdom and possess the kingdom forever, even forever and ever. So the first shot is the saints will possess it. It's not like a collectible, look what I've got, I've got the kingdom, carries with it implicitly responsibility. So in verse 22, Until the ancients of day came, and judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom. It's a little obscure, but that judgment in favor of the saints is really now beginning to introduce responsibility. And finally in verse 27, And then the kingdom and dominion, and the greatness of the kingdom, under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey it.

Dominion is not a word we normally use, but dominion is all about rulership. As we walk through the Bible over and over and over again, it is pointed out what you and I are destined for. As we walk through books like Ezekiel, and you get past chapter 40, and you get a millennial picture. You will see David described as a king who will be sitting on a throne at that time. And depending on what the conversation is, in some places it will talk about David as a king, and other times the focus is on Jesus Christ, king of kings, and then it will say that David will be your prince. And so overall, as king of kings, will be Jesus Christ, and a lesser king will be David. We're all familiar with the fact that Jesus Christ said to his twelve disciples that in the kingdom each of you will sit on a throne judging one of the tribes of Israel. We go through Passover, Days of Unleavened Bread. It's not unusual to go through 1 Corinthians chapter 6, where Paul is giving a scold to the Corinthians about their conduct. He says, can you not deal with internal matters in the church, you who are going to judge in the world? You will be judging the world later on. Paul, toward the end of his ministry, as he wrote to Timothy in 2 Timothy chapter 2, reminded Timothy that those who endure to the end shall reign with Christ. And he said, if you do, and probably the most spectacular piece of special music that has ever been sung by a choir—I don't even know how large the choir was—the choir of millions, it's described in Revelation 5 and verse 10, where they're singing the lyrics of the song about you, and that you're called and you will reign with Christ. On the screen earlier, when Mr.

Elliott was giving his introductory message, he went back to Revelation chapter 20, verses 4 and 6, didn't he? The church will reign. The word judge in the earlier verse and reign in the later verse, both relating to the saints during the millennium, were used related to you. Reign. Rule. Judge. But what do these entail? Because I can tell you before we launch into what they entail that some of those words do not mean to God the same thing they popularize.

They do not mean to society. And if society's way of viewing these is predominant in your life, then you may not see these terms as precisely as Christ sees them. Functionally, you will help administer a government in the millennium that will not look like anything the world has to offer. You can't go anywhere on this planet and say, okay, now I want you to look at this. This is a model. Pay attention because sometime in the future Christ is going to return to the earth, and this is the way it's going to look like. There is no model.

You and I are blessed to live in a democracy. And for those who have traveled widely in this world and come home, when you come home, it's strange for anyone to come home after an extended stay in parts of the world and not be thankful to step back on our soil.

But democracy is not the ultimate model. There was a quip. I expect, knowing the personality from his writings, that when Winston Churchill made this quip, he was being humorous. But Winston Churchill once quipped, quote, it has been said that democracy is the worst form of government except all the others that have been tried. Probably accurate. Churchill's comment, though in reality, is an admission that man's government at its very best still leaves a lot to be desired. You know, the way he put it, he left any thinking person looking at the reality that the very, very best we can do still falls short. Some people enjoy American history. As you go back to our founding fathers, you know, the way he taught the others prior to the writing of the Constitution. Our founding fathers, as they were deliberating, created a tripart government because they doubted any one branch could govern rightly.

It's interesting to read James Madison's writings in Federalist No. 51. You get the opportunity, You get the opportunity, as it was, to peek inside the door as these men are deliberating and saying, how are we going to do it? We look back to England and that's not the model that we want to bring forward, but what are we going to put in its place? And one of the guiding phrases for Madison, who was probably one of the most brilliant of the writers, but others also, and so they worked within a framework of this quote. Quote, ambition must be made to counteract ambition. They were students of European history. They read the philosophers, like Locke and the Scottish philosophers. They were humanists to a degree, and they said, you know what? Human nature is human nature, and human nature has ambition. And for anyone who really has energy and drive and purpose in life, ambition will accompany it. And so we need to build a system where this ambition and that ambition and this ambition all keep others in check. And so the system of checks and balances. You know, brethren, one of the great blessings that comes from a result of living a life where God has given us the chance to be tested, tried, examined, looked at, and then eventually offered eternal life, is that at that time God grants to his saints eternal life, Christ will not need checks and balances. When human nature ceases to be in you and me, when human nature no longer is there, there also is no longer a need for checks and balances. And what will happen will be that those who reign with Christ will reign, legislate, and judge. We have a little window, forty years long, of a little window of what that can look like in a flawed way. Not so much because of the leadership as it was the followers. But Moses is the closest historical example of our future manner of governing because from the time of the burning bush, God made him the executive. He says, I've called you to lead Israel out of Egypt, and you are going to stay in front of them, and you are going to lead them. And so from the day he spoke to the burning bush, Moses was chief executive. To this very day, even though it's erroneous, the world gives Moses credit for being the legislator. Look at Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, and what do people say you just looked at? Oh, you've been looking at the law of Moses. Jethro had to sit down with Moses one day and say, Moses, you're wearing yourself to a nubbin. You sit here, the lines are interminable, you spend your entire days judging, you need to create a hierarchy so that only the most difficult cases come to you. Moses was executive, legislator, and judge. That little bitty window, the only window we really have. As we look toward the millennium, God knows that only his spirit-born children can successfully reign as rulers, reign as legislators, and reign as judges simultaneously.

We now only have one thing left to complete the picture. They look at the focus of that government and how you will be uniquely qualified to work within that government under Christ.

Because that government, I told you back earlier, don't forget Isaiah's comment, and don't forget the way it was written in the New King James.

So let's go back to Isaiah chapter 9.

Isaiah chapter 9.

We'll start in verse 7. It simply says that the increase of his government and peace, there will be no end upon the throne of David and over his kingdom to order it and establish it with judgment and justice.

Those words don't mean today, or they don't bring to mind the picture that was brought to mind for Isaiah. They don't bring to mind the picture that would have been the picture in the mind of Moses and for every generation between Moses and Isaiah and beyond Isaiah into the times of Christ and the first century church. So let's look at those two terms in the way that Isaiah was inspired to use them. These are huge words, and they're broad words, but you and I, when we hear the word judgment, it's almost impossible if you hear the word judgment that you don't see in some fashion or another someone, whether they're behind a bench or they're not behind a bench, who is hearing a case and will pass sentence.

The way judgment is seen in our culture and in our society. And it isn't that the Bible doesn't use that word that way. It's that that is not the focus of that word. And justice, I think in our modern time, it's probably something we see more frequently in protest.

We see people who feel that they aren't receiving it, and therefore they are protesting about its absence. And again, that isn't a total misuse of the term, but it isn't the focus of the term. And so both of these terms, as God was inspiring Isaiah to write, are focused on something different than what we think of. So let's look at judgment. It's not just a sermon, it's multiple sermons to wade through all of it. So you're going to get the one-liners. You're going to get the briefest of summaries. Judgment from the view of a Moses or an Isaiah or any of the prophets that were inspired by God refers to the entirety of all formal government delivered by God for the governing of man.

There are times in the Old Testament you see a structure that if you're sensitive to sentence structure, you look at it and your brain says, we don't talk that way. But there will be times where the Bible will tell you, do judgment. We don't talk that way.

But when you understand that it's looking at the entirety of government, overseeing it, guiding it, legislating it, then doing judgment has a different look. Look at judgment, brethren, as dealing with all structured government.

All the functions, all the duties, all the offices, all the things that are a part of structured government.

And when Isaiah says the two pillars that the kingdom of God will be built upon are judgment and justice, one of those is simply, I gave Israel all sorts of laws. And God said, I'm going to have to make a new covenant. And my new covenant isn't because there was something wrong with what I gave them. The new covenant is because there was something wrong with them, and they wouldn't do what I gave them. I fully expect that times will require the alteration of some of the physical things that are written in books like Deuteronomy and Exodus, but the fundamentals, the fundamentals are eternal. And so you will have the opportunity to carry out all three of the positions that today are separated into three different branches. And justice.

You know, the best way to understand justice from the perspective of Isaiah's writing is to understand that biblically, a term that now evokes a courtroom, lawsuits, or protests, really in biblical times, was about ethical behavior.

It was about simply learning how to do the right thing.

You know, when Jesus Christ was asked, what's the summarization of everything?

He said, the summarization of everything, I can save you going and pulling the scrolls out of the shelves in the synagogue, roll after roll after roll, because all those synagogues come down to one sentence. And that is, your focus is to treat every other single human being in the exact way that you wish they would treat you. And he said, that is the summary of the law of the prophets. So you can read from Genesis to Malachi, and you won't see anything God is trying to teach you that goes beyond that sentence.

Justice is about ethical behavior. I'd like you to turn, and in this case, if you would do so, I'd like you literally to turn to Deuteronomy chapter 24.

There's a simple little situation in Deuteronomy chapter 24 that you can read over so quickly that it doesn't even make an imprint. And yet it captures, for those who understand the meanings of judgment and justice, it captures the profoundness of the principles underlying those two words.

And the section is simply about a loan.

In the days of ancient Israel, a loan was more like going to a pawnbroker.

You had something of value. You said, how much will you loan me on it? He looked at it, and he said, I'll loan you this much. You leave it with him. He gives you the money, and you know that you have a pawn ticket that you can go back to the pawn shop, and you can redeem what you gave him. And so, loaning back then was really very, very much like a pawn shop.

And here we have the principles of a loan. Deuteronomy 24 and verse 10.

When you lend your brother anything, now we have to start in this particular case, because there's an implied. For most poor people, if they went to the pawnbroker, the only thing of value they had was their outer garment.

I stood in the Seattle airport waiting for my plane, and I watched three Buddhist monks walk by, and I'm glad I was looking at the backside, because they probably would have wondered, why was I staring at them? But I looked at the way their garment was worn, and I thought, you know what? As I watch you walking toward your gate, you're about as close to capturing the sense of the cloak of an ancient Israelite, because you've got fold upon fold upon fold over one shoulder, but if you unwrap all of that at night, you can use that as a very fine blanket. And that's the way the ancient Israelite did. So in verse 10 it says, when you lend your brother anything, you shall not go into his house to get his pledge. All right, let's take judgment.

Judgment was simply the law. The law was, and the law was righteous. If somebody asks you for a loan, you deserve to have something to secure that loan. And so he gave you his cloak. All of this was acceptable to God under the umbrella of judgment. But he says, now as you exercise that right, I want you to exercise it this way. He told him before, don't make the man sleep at night without his rope. If that's what he gave you for assurance, at night you take it to his house and give it to him so that he doesn't sit there and shiver all night long without a covering.

Now it's time to go back and get it. And he says, when you go back to get it, stay outside. Stay outside and let him bring it to you. Why? Why? You know, God has a far, far greater sensitivity to the needs not to embarrass and hurt people by embarrassment, to leave them their dignity. And so he said, you stay outside and let him bring it to you. You shall stand outside, verse 11, and the man to whom you lent shall bring the pledge to you, and if the man is poor, you shall not keep his pledge overnight. You shall in any case return the pledge to him again when the sun goes down, that he may sleep in his own garment and bless you, and it shall be righteousness. So after going through the exercise, the Bible then puts a label on the exercise. And you know what the label is?

You read in your translation the word righteousness. It's exactly the same Hebrew word as justice.

As a teacher, as a ruler, as a judge, as a legislator, your functions will not just be about upholding the law. It will be about teaching people ethical behavior. With that focus, with that focus, I said earlier, you will be at that time uniquely qualified to carry it out. Now, with that focus, let's look at your unique qualifications. You know, brethren, when you sit and weigh all the great problems of the world and all the great convoluted messes, there's an old principle by people who are dishonest. It's a smart that is learned by a dishonest person when they say, always tell the truth because then you don't have to remember what you said the last time. Falsehood is endless. Lies are interminable. The rat's nest and tangled web of the wrong way has no end. But the right way is so simple, it's unbelievable. And so, in describing what it is you bring to the table, we don't have to go through all the convolutions.

Just write down Leviticus 19.15. I don't need to turn there because it isn't the only place.

One thing that God repeats over and over and over again is, when you rule, you will rule with impartiality. You bring that to the table. As a son of God, you bring that to the table.

Take some skill sometimes. There's one place in the law where God starts out by saying, you shall not be partial in the favor of the poor. Now, he says in other places, you don't show favoritism to the poor, you don't show favoritism to the rich. But in this place, in one verse, it says, you will not show favoritism to the poor in judgment. And about four verses later, it says, and you shall not neglect the plea of the poor. And so there you sit.

I can't let my emotions say, oh, well, we'll bend the law in this regard because I have pity for you. On the other hand, he says, if their case is legitimate, you uphold that case totally and completely. Do you know what effect that has upon this world?

When the millennium starts, do you know what effect that has? When the inhabitants of this earth will say, I never again will ever see a case of partiality. I will never have a case. I will never have a cause. I will never have something that I need taken care of. And I know that I'm going to get the short end of it. Do you know what that does to a society?

I don't know about you, but I doubt there are any adults in this room that can't reflect, given a little bit of time, on where they lost something in life because of partiality.

That you just happened to be the person that got the short end of it.

Micah chapter 3 speaks of a time very much like ours, a time of great national prosperity.

In fact, it was a time in Israel's history where they were richer, better off, and more prosperous than any time that Israel had ever experienced. And God sent Micah to tell them, with all of this, you've got some problems. And this brings us to the second thing. Micah says in Micah 3, verse 9, Now hear this, You heads of the house of Jacob and you rulers of the house of Israel, who abhor justice and pervert all equity, who build upon Zion with bloodshed and Jerusalem with iniquity, her heads judge for a bribe, her priests teach for pay, and her prophets divine for money. He said, I don't care whether it's politics, business, or religion.

Everybody's got his hand out. How can you pad my pocket?

That was his assessment of ancient Israel, the ten tribes, at the very peak before they went off the cliff and ended up in Assyrian captivity.

You know the beauty of it, brethren, is when you become a spirit being, you're unbribable. You join God in this statement where he almost comically says, you're going to give me a present.

I own everything in the universe. What is it you have to give me?

I always enjoyed it when my children were little bitty people, and they'd write out this little note to mom or dad, and they would give one of us a present. They didn't own anything.

Anything they could give me or my wife, they gave us because we gave it to them.

You're immune from a bribe.

You're immune from anyone being able to pervert your decision-making.

I could ask the same question all over again. What do you do in a world when those who are ruled have a confidence that they'll never be robbed because somebody was able to pay off the one making the decision and get the favor? That I'll never lose something dishonestly.

I'll never have a case brought before someone who has to make a decision and have to sit there and say, how much influence does he have? I don't have any influence. I'm already dead in the water.

When that never happens again. You know, we read each year at the feast about those who grab a Jew and 12 men, and they say, come, let us go to Jerusalem and be taught by your God. Teach us your way. Why not? Why not? Last scripture is Hebrews 4, verse 16.

The two things that I just said, allow you under Jesus Christ to rule in a kingdom of justice and judgment that has no reason to ever end. And you will join Christ as one who can rule impartially and never have your head turned by somebody who would like but can't influence you.

That's your ability in judgment. Your ability in justice? Well, your ability in justice comes because of a shared position you have with Jesus Christ, which is described of him in Hebrews 4, verse 14.

In Hebrews 4, 14, it says, seeing then that we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession, for we do not have a high priest who cannot sympathize with our weaknesses, but was in all points tempted as we are.

Now, we have to stop there because we don't qualify for that last phrase.

We have all sinned, but we can all sympathize.

You know, can you close your eyes and imagine what it's like to take somebody that's where you spent your human life wrestling with, struggling with, working with the same challenges that you had, who's trying to get some help from you?

By that point in time, looking backward to when we were humans, when we got tired, when we got sick, when we lost a job, when we didn't have money, when we had problems with our families or our marriage or our relatives, as we review all of those things and hear somebody now where we were.

You will have internalized to the deepest level compassion. And that internalized compassion will help you teach all mankind the simplicity of Christ's statement. Treat that person just like you hope I will treat you. These three combined, impartiality, immunity to bribery, and internalized compassion for the struggles and weaknesses of humanity, with a desire to see them come to where you are. That there's nothing in that, there's nothing in that rulership more exciting than to think that those people you're working with will be able to join you. That's your goal.

That will provide humanity with a government beyond anything they've ever seen.

No human government, brethren, has ever been able to rule, legislate, and judge in this manner. The whole of creation has been waiting for God to reveal sons who can reign under Jesus Christ by the same standards that have been the core of the character of our Father in Heaven and His Son Jesus Christ for all eternity.