was enthroned
in heaven as having dominion over the entire earth,(1061) and the Psalter
summons all nations to acknowledge, adore, and extol Him as King of the
world.(1062) Nay, at the very time when Judah lay humbled to the ground,
the prophet exclaimed, "Who would not fear Thee, O King of the nations?
for it befitteth Thee; forasmuch as among all the wise men of the nations,
and in all their royalty there is none like unto Thee."(1063) Israel's
great hope for the future is expressed most completely and in most sublime
language in the New Year liturgy: "O Lord our God, impose Thine awe upon
all Thy works, and let Thy dread be upon all that Thou hast created, that
they may all form one single band to do Thy will with a perfect heart....
Our God and God of our fathers, reveal Thyself in Thy splendor as King
over all the inhabitants of the world, that every handiwork of Thine may
know that Thou hast made it, and every creature may acknowledge that Thou
hast created it, and whatsoever hath breath in its nostrils may say: the
Lord God of Israel is King, and His dominion ruleth over all."(1064)

5. In the earlier period, then, the rule of JHVH seems to have been
confined to Israel as the people of His covenant. During the Second Temple
Jerusalem was called the "city of the great King"(1065) and the
constitution was considered by Josephus to have been a theocracy, that is,
a government by God.(1066) Indeed, the entire Mosaic code has as its main
purpose to make Israel a "kingdom of priests," over which JHVH, the God of
the covenant, was alone to rule as King. The chief object of the strict
nationalists, in opposition to the cosmopolitanism of the Hellenists, was
that this government of God, in its intimate association with the Holy
Land and the Holy People, should be maintained unchanged for all the
future. Thus the book of Daniel predicts the speedy downfall of the fourth
world-kingdom and the establishment of the kingdom of God through Israel,
"the people of the saints of the Most High; their kingdom is an
everlasting kingdom."(1067) Naturally, such a purely nationalistic
conception of the rulership of God does not admit the thought of a mission
or its corollary, the conversion of the heathen.(1068) These appear among
the liberal school of Hillel in their opposition to the more rigorous
Shammaites and the party of the Zealots.(1069) It is, therefore, quite
consistent that the modern nationalists should again dispute the miss