Isaiah 2:1-5 and Micah 4:1-5 describe largely identical events "in the last days," sometimes using the exact same language. Both passages speak of a mountain holding up Yahweh's temple being elevated above hills and other mountains. According to both, swords will be beaten into plowshares and spears into pruning hooks, for nations will not wage war on each other and will enjoy then-unparalleled peace. In fact, there is to be no preparations or training for war because none are looming on the horizon. More importantly than even this, God's laws are decreed and enforced from Jerusalem as all nations stream to the temple.
This is not said to have already happened in any Biblical account of the Israelite or Jewish monarchies before their respective downfalls to the Assyrians and Babylonians. If Judeo-Christianity is true, this is plainly eschatological, as the use of the words the last days would already point to, unlike what preterists might think. These prophecies would find fulfillment in the millennium, the time in which Christ's literal kingdom is realized following his return, as Matthew 13:40-43 and 25:31-34 mention outside of Revelation. Thus, even if Revelation was almost purely allegorical as preterists pretend, the direct eschatological teachings of Christ would still refer to an actual kingdom on God's part, as would Isaiah and Micah.
God and his servants are ruling the world in Isaiah 2 and Micah 4, which aligns with what Revelation 20 says about Christ and Yahweh's followers reigning in a kingdom for a thousand years on Earth once Satan is bound, with Christ in submission to Yahweh, his Father (John 10:30, 14:28, Luke 22:42). Jesus is not opposed to the laws of Yahweh (Mathew 5:17-19, 15:1-20, 18:16, Mark 7:1-13). Nothing short of Yahweh's true justice is obligatory if he and the real uncaused cause are one and the same, as all else is a construct of preference or perception rather than representative of any objective morality on Christianity. Either way, conscience and social norms are metaphysically and epistemologically irrelevant to morality.
In the words of Isaiah 2:3-4 and Micah 4:2-3, God's law will be imposed on the nations. Similarly, Psalm 2:7-12 and Revelation 2:26-27 talk of a time when Christ, and by extension those committed to him, rule over nations with a rod of iron, the only just legal standard being that of the moral revelation that corresponds to God's own nature (Deuteronomy 4:5-8, Psalm 119:1-24)—in contrast to the contradictory societal relativism endorsed by preterists and futurist evangelicals alike. Though morality, if it exists, could only be rooted in an uncaused cause's nature, the Bible gives its very specific standards of morality, including punitive and social justice, that would be recognized by the world at large in the time the aforementioned prophets reference.
A temple visited by many peoples, an elevated mountain associated with worship of God and acknowledgement of his laws, and the abandonment of warfare altogether have not ever occurred in any Biblical narratives or externally recorded human history. If Christianity is true and they have not come to pass, such things can only be reserved for a future period marked by a superior state of affairs. And the last days referred to by that very phrase in Isaiah and Micah are not presented in any way as an allegorical stand-in for eventual dominant devotion to some other moral framework besides the one Yahweh revealed in the Torah or for anything other than literal last days.
As if the Torah does not establish theonomy, and as if the New Testament does not affirm it (in addition to the other verses provided, see Acts 23:1-5, 24:14, Romans 7:7, 1 Timothy 1:8-11, Hebrews 2:2, and so on), here are two separate prophetic chapters of the Old Testament that clearly confirm the theonomist doctrines of the Bible as being celebrated in the eschatological future. As if Revelation does not already clarify some of its own imagery and present parts of its narrative as very explicitly literal, and as if Daniel, Matthew, and so on do not already treat prophecies of latter events as literal, here are two separate chapters of the Old Testament that contradict partial and full preterism alike. Isaiah 2 and Micah 4 are connected with integral aspects Christian philosophy in the form of morality and eschatology.
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