Isaiah 40:9-11 (cont.)

"O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!"

Zion, in the first post represented one of two capitals for the Lord's people. We discussed the composition of Zion in the previous post. The second capital is Jerusalem, the ancient/spiritual capital of Biblical events. Jerusalem, (like Zion,) has "good tidings" to share which suggests Jerusalem will have prophets amongst them as does Zion. For Jerusalem to "lift up thy voice with strength" is to declare the good tidings (words of the prophets and their testimonies of Christ) and to do so in strength is explained in section 113 of the Doctrine & Covenants:

"Questions by Elias Higbee: What is meant by the command in Isaiah, 52d chapter, 1st verse, which saith: Put on thy strength, O Zion-and what people had Isaiah reference to: He had reference to those whom God should call in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel; and to put on her strength is to put on the authority of the priesthood, which she, Zion, has a right to by lineage also to return to that power which she had lost."

For Jerusalem to put on her strength, she must follow the example of Zion and "put on" the authority of the Priesthood. In this instance the priesthood referred to must be Melchizedek because the message they declare to all the cities of Judah is to come and "Behold your God!" A man or woman can only see God through the authority of the Melchizedek Priesthood. Doctrine & Covenants 84:22 states, "For without this (Melchizedek Priesthood)no man can see the face of God event the Father, and live."

While Israel will likely be gathered under the authority of the Aaronic Priesthood, at some point they must receive the covenants and ordinances of the Melchizedek Priesthood and be invited to return to the presence of God. I believe this to be depicted in Ezekiel 37:24-25 wherein the David referred to in verse 24 is a "king" and then in verse 25 becomes a "prince forever." The first title is temporal or temporary, the second title is eternal or "forever."