JEHOVAH

CHAPTER X

HIS COVENANTS

JEHOVAH'S covenant is his will or purpose expressed in his Word and states the means employed by him to put his will into force and effect. His covenant is not his "plan", because it would be inconsistent for the Almighty One to make a plan. His purpose is certain to be accomplished, and he chooses his means of bringing about the accomplishment thereof. The purpose of Jehovah is a secret, and therefore hid from all creatures who fail to have an appreciation of man's insignificance and of the goodness and supremacy of Jehovah. "The secret of the Lord is with them that fear him; and he will shew them his covenant." (Ps. 25:14) The man who does not fear God cannot have a proper appreciation of the relation of the creature to the Creator. Fear does not mean merely respect, honor and reverence for God. It means much more than that. The man who realizes that God is all-powerful and that He cannot look with approval upon anything that is unrighteous, and who learns and appreciates that all men are imperfect and of themselves could not stand before God and live, such a man then begins to fear God, and that is the beginning of wisdom. He must have some knowledge of God before he can start in the way of acquiring wisdom.

The man who fears God desires to learn concerning God's will and then to do it. The more he learns, the more man appreciates the fact of the imperfections of

the creature and the inability of the creature to stand before the great Creator. He continues then to grow in godly fear. In this attitude of mind a man is in position to be taught and to choose the right way. "What man is he that feareth the Lord? him shall he teach in the way that he shall choose." (Ps. 25:12) It is to such humble-minded and obedient ones who continue to fear God, and who seek to know him, that God reveals his purpose or his covenant. Any man impressed with his own importance does not fear God and is not in position to learn and to appreciate God's purpose or his covenant. God's promise, therefore, is that he will show his covenant to those that fear him. He has kept this promise, as the facts abundantly prove.

The Israelites had seen the exposition of God's power when he led them out of Egypt. Time and again thereafter he showed them his power and his loving-kindness, but only a few of the Israelites had a proper fear of and devotion to Jehovah God. It was upon the plains of Moab that God caused Moses to say to the Israelites: "For Jehovah thy God is a devouring fire." (Deut. 4:24, A.R.V.) To those toward whom the new covenant is inaugurated, and who are brought into the covenant for the Kingdom, the words are repeated by the apostle: "For our God is a consuming fire"; and for this reason the apostle adds: "Let us have grace [gratitude and pureness of heart and devotion to God], whereby we may serve God acceptably with reverence and godly fear." — Heb. 12: 28, 29.

The Israelites in Moab were a typical people, and the spiritual Israelites taken out from the nations for Jehovah's name are an antitypical people, and to the latter the rules of Jehovah, announced to govern his organization, are unbending and unalterable. These

divine rules must be obeyed, and woe is unto him who fails or refuses to obey. (Deut. 28: 58) Jehovah's will, and therefore his covenant, not only is expressed but is now revealed and continues to be revealed to those in the covenant for the Kingdom and who faithfully and joyfully serve the Kingdom

CURSES

As the Lord spoke to natural Israel in Moab, so now he says to those in the covenant for the Kingdom: 'The secret things [not yet revealed] belong unto Jehovah our God, and the things that are revealed belong to us and our children, if we do all the words of this law.' (Deut. 29: 29, Roth., margin) Jehovah God does not require of his children the doing of impossible things: "For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. See, I have set before thee this day life and good, and death and evil." (Deut. 30:11,14,15) Increased responsibility, therefore, falls upon all who have been brought into the covenant for the Kingdom, and necessarily curses are incorporated in the terms of the covenant for those who willfully disobey. (Deut. 27:1-8, 13-26; 28:15-68; 29:16-29) The statement concerning the curses or punishments is not made to terrify one into obedience, but to warn against what to avoid. (Deut. 28:58) Jehovah has taken out a people for his own great and holy name, and he cannot and will not permit these to be contaminated by the Devil's organization and at the same time continue in Jehovah's organization. In this connection he announces his blessings upon those who do obey from a pure heart. (Deut. 30:1-10) The curses upon Israel would

be pronounced from mount Ebal, meaning "unfruitful"; and the blessings from mount Gerizim, meaning "rocky", that is, the Great Rock, from whom all blessings flow.

The fact that Jehovah made the curses and the blessings so prominent in that covenant at Moab shows not only that Jehovah would bring to those in line for the Kingdom a full knowledge of the consequences of whichever course they might choose to take, but that Jehovah would also make plain to the faithful the subject of and concerning the "evil-servant" class, as well as that of the "faithful and wise servant" class, disclosing the sharp contrast between them. Not only that, but that he would cause the sins of the "evil servant" class to be boldly pronounced or cried out by his faithful witnesses on the earth: "Cry aloud, spare not; lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins." (Isa. 58:1) The great Judge, Christ Jesus, is now sitting in judgment, and those gathered unto him and into the covenant for the Kingdom participate, in this, that they announce the judgments, which have already been written. (Ps. 149: 5-9) The Watchtower could not render faithful service to the Lord without calling attention to the "evil servant", "the man of sin," "the son of perdition," and to God's rules relating to the same, and also to the wrongful course of those who serve God's people for a selfish reason, such as the "elective elder" class. The Watchtower does not publish these truths for the purpose of criticism or holding up men to ridicule, but only for the sake of Jehovah's name in obedience to his commandment.

At the time of entering into the covenant by sacrifice, each one agreed to obey the will or command-

ment of God, and this fact must be kept constantly before the attention of his people. This is made sure and mandatory by the words of the Lord God spoken at Moab. (Deut. 6:6-9; 11:18-21; 27:1-8) The covenant made at Moab required that the terms and rules thereof must be read publicly to the Israelites in the place (organization) chosen by Jehovah. (Deut. 31: 10-13) Thus is foretold the necessity that the rules concerning the covenant for the Kingdom be kept constantly before God's people that they may learn the requirements thereof. "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." (Heb. 2:1) "Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth."  — 2 Pet. 1:12.

In times past the holy spirit was the comforter and helper of God's people, and those brethren supposed to have the spirit of the Lord acted as teachers of the consecrated; but now, since the coming of Christ Jesus to the temple, Jehovah God and his Great Prophet, Christ Jesus, are the Teachers, and these are no longer pushed into the corner, but are clearly discerned by the faithful, and the faithful ones receive knowledge and understanding from the Word of God revealed to them through the Head of the temple organization. In making the covenant at Moab, which foreshadowed the kingdom covenant, the earth as well as the heavens is called to be a witness thereto. (Deut. 30:19) This shows that the kingdom covenant and matters pertinent thereto must be published on earth to others than those in the covenant, that they may know what is coming to pass. It is the covenant or purpose of Jehovah that must be declared, and no

one must add to or take from that expressed purpose as set forth in his Word. — Deut. 4:2; 12:32; Rev. 22:18, 19; Prov. 30:6.

This present time, therefore, is a day of deliberate decision, with full responsibility resting upon those who have been brought into the covenant for the Kingdom, (Deut. 11: 26-28) It is to those who now faithfully and joyfully serve God at the temple to whom Jehovah reveals his secrets, as these secrets become due to be made known. Learning these secrets, that is to say, getting an understanding of God's purpose concerning those in the temple, the kingdom class or company must go forth to make proclamation to others.

REMNANT BROUGHT IN

It is when Jehovah's saints are gathered together unto him at the temple and when the new covenant is inaugurated toward them, and hence when Zion has brought forth her 'other children', that the remnant of God's people on earth are brought into the kingdom covenant. This was foreshadowed by the words spoken to Israel in Moab, to wit: "Take heed and hearken, 0 Israel; this day thou art become the people of the Lord thy God." (Deut. 27:9) Jehovah then separates his people from others for the reason and in order "that thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day: that he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob". — Deut. 29:12, 13.

Thus Jehovah shows that the people taken out from among the nations and taken into the kingdom covenant are taken in to accomplish his purpose, to wit,

that they may be used in connection with the vindication of his name. He bringing these into the temple, the garments of salvation and the robe of righteousness are laid upon the obedient ones that they may be fully identified as the people of God in his righteous organization, gathered unto him according to his purpose. "That he might preserve us alive, as it is at this day. And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us." (Deut. 6:24, 25) For the comfort of those who are now in the covenant for the Kingdom, and who are diligent to obey God's commandments, he says: "Happy art thou, O Israel: who is like unto thee, a people saved by Jehovah, the shield of thy help, and the sword of thy excellency! And thine enemies shall submit themselves unto thee; and thou shalt tread upon their high places." — Deut. 33: 29, A.R.V.

The remnant in the kingdom covenant are of the "chosen" ones of Jehovah. (Deut. 4:7, 8, 20, 32, 38) In times past they were not a people, but, now being taken out and anointed, they are the people of Jehovah for his name. (1 Pet. 2:9, 10) The selection of these, and their induction into the kingdom covenant, is not due to any self-righteousness or so-called "character development" by the creatures, but is due to Jehovah's faithfulness to his covenant, and for the vindication of his word and name. They are taken out for his name's sake and approved because of their faithfulness and obedience. Failure of God's professed people who have been called and who fail must be received as a warning, so that "let him that thinketh he standeth take heed lest he fall". — 1 Cor. 10: 12, 13.

The Israelites had been led by the Lord for forty years, and were therefore not ignorant. Even so in 1919, the remnant were then not an ignorant people, but were acquainted with God's past dealings with the faithful and also the rebellious ones during the period of 'preparing the way before the Lord'; and this was foreshadowed by the Moab covenant. — Deut. 11:1-9.

Jehovah by the Moab covenant, that is, the covenant of faithfulness, foretold that he would give the remnant a new name, and that they must be a holy people devoted entirely to the service of Jehovah and serve him faithfully. (Deut. 26:18, 19; 28:10) The remnant must 'know therefore this day [that is, the day of Jehovah] that Jehovah is God'; hence they are responsible for making this great truth known and they must render full obedience to God in bearing testimony to the truth. (Deut. 4:39, 40; 29:5, 6) Obedience assures their remaining in the "land of the living". (Deut. 5: 33; 11: 21) The covenant made in Moab emphasizes faithfulness; hence it is properly called the covenant of faithfulness.

Jehovah's great goodness toward and his loving provision for the remnant is made known in that covenant of faithfulness. (Deut. 8:2-5; 29:5, 6) Therefore he plainly intimates that the remnant once in captivity to Satan's organization shall be fully released and restored to God and made a part of his holy organization. (Deut. 30:1-8) Only the faithful continue in the privileges of service, and the privileges once enjoyed by those who have become unfaithful are transferred to the faithful ones; and this is foretold by the covenant of faithfulness. (Deut. 32:21) In harmony with this Jesus spoke the parable of the talents. — Matt. 25:14-30.

In that covenant in Moab God looked forward to the time when he would bring unto himself his children (and this was also foreshadowed by Esther and Ruth) and when that class represented by them would be included in the covenant for the Kingdom; and it is now seen that God has fulfilled this beautiful prophetic picture. — Deut. 29:14, 15; 32: 43.

REQUIREMENTS

In that covenant at Moab Jehovah foretold his requirements of the remnant. They must be a separate people, and not conformed to this world. — Deut. 12: 29-32; 16:21, 22; 18:9-14.

They must not commit adultery; and adultery of spiritual Israelites means chiefly illicit relationship with Satan's organization. There must be none of this with God's people. They are not even to touch the unclean thing, that is, Satan's organization. (Deut. 22: 13-30) They are not to compromise with the world, but must be wholly for God and for his kingdom. — Deut. 7:1-5; 12:1-3.

They shall not depend upon worldly help, but must lend the truth to all who desire it. (Deut. 15:6) They must maintain their integrity toward God, which will be tested by their consistent praise to Jehovah or reproach upon his holy name. (Deut. 29: 24-28) Jehovah has spread a feast for his royal organization, and the faithful remnant are caused to sit with Christ Jesus at his table and partake of that feast, and hence must partake only of clean food that comes from the Lord's table, and not be found seeking after the things of men. (Deut. 14:1-21) They must faithfully abide by the terms of the everlasting covenant concerning the sanctity of life. (Deut. 21:1-9) Among the remnant people at the temple there must be no usury, no

injustice, no cheating, nor acts causing unfruitfulness. (Deut. 25:11-16) There must be no oppression or defrauding amongst them, but generosity toward the poor and helpfulness one toward another. — Deut. 22:1-8.

Those taken into the kingdom covenant must not confuse their identity. They must not be effeminate, nor must they wear improper garments to attract attention to themselves. They must give glory to Jehovah. (Deut. 22: 5-12) They must all come to the condition of unity in Jehovah's organization and be obedient to organization instructions, which instructions proceed from the temple. Being at unity, they will have confidence one in another and seek always to do good one to the other. Further showing that each one must be obedient to the instructions proceeding from the temple: they shall no longer do "every man whatsoever is right in his own eyes", but observe order and proceed with the work assigned to them, offering their sacrifice of praise to Jehovah. — Deut. 12:8-14.

Let all of the remnant now beware lest they fail because of their headiness or their desire to follow their own ideas as to how God's work should be done. The service of Jehovah must be at his chosen place where he put his name, which is his temple organization. That service must be regularly and faithfully performed, and in the manner he has pointed out. (Deut. 12:18-28; 14:23-27; 26:1-3) The sanctuary having been cleansed, the remnant must continue in complete unity. The condition of the remnant must be that of great boldness in declaring the truth. Christ Jesus, being Jehovah's great Priest, bestows the blessings upon those in the covenant. (Deut. 33: 6-29) After the time they are brought into the covenant and after the year 1926 it is a time of blessedness. (Dan. 12:12; see The

Watchtower, 1929, page 375) The faithful remnant will have complete confidence in Jehovah and will not fear the enemy; for Jehovah is their refuge. — Deut. 33:26-29.

That the remnant must now know and thus intelligently declare the judgments of the Lord, the book of Deuteronomy, written in connection with the Moab covenant, clearly reveals the "evil servant" and contains direct prophecies concerning the "evil servant" and that the "evil servant" class will be put to flight by the enemy and taken captive. (Deut. 32:15-27, 30, 31) Jehovah will judge them. (Deut. 32:34-38; Zech. 14:2) The covenant of faithfulness also shows that the faithful remnant will have nothing in common with the "evil servant" class, but will avoid them and refuse to engage in controversy with them. — Deut 33:11.

WAR

Jehovah caused those with whom he made the covenant in Moab to fight against the Amalekites and Canaanites, foreshadowing that the faithful remnant must now carry on an aggressive warfare against those who now "stand in the holy place" and who are enemies of God. (Deut. 20:10-17) Such enemies, falsely and fraudulently claiming to represent God, must be pushed back relentlessly and exposed by the truth. (Deut. 7:22-24) Jehovah gave battle instructions and the method of war that was to be carried on by his typical people. (Deut. 20:1-20) The remnant are instructed in the matter of warfare against the enemy and, trusting in the Lord, must bravely follow the specific instructions given them by the Lord. (Deut. 7: 22-24) The faithful remnant, being in the army of the Lord, are not to fear the attack of modern en-

trenched enemies, the representatives of Satan. (Deut. 7:17-21) The faithful will tread down the opposition and continue to advance, even though there is much inconvenience and suffering entailed upon them by reason of their faithfulness. They must fearlessly continue to proclaim the praise of Jehovah, to announce his judgments and his kingdom. Jehovah God is in their camp, and they must keep the camp clean and wholly devoted to Jehovah. (Deut. 23:9-14; 31:1-8) The complete unity of Jehovah's remnant, and their continuance in faithful performance of service with singing and joy, strikes terror into the heart of the enemy; and this was foretold by the covenant made in Moab. — Deut. 2:25; 11:25; Phil. 1:27-29, Weym.

Jehovah is the God of his righteous people whom he designates as Jeshurun, and they are the people of God. They have been separated from all of Satan's organization, instructed in the secret things of the Most High, receiving this instruction in the secret place or the temple, and now they are sent forth to boldly declare his name. Such are the people of God who are in the earth, and who are now in the covenant for the Kingdom. These requirements and blessings foreshadowed in the covenant for the Kingdom were written aforetime to increase the comfort and hope of God's faithful people. (Rom. 15:4) Particularly for their comfort and that they might be made strong Jehovah caused to be written for the benefit of the faithful remnant these precious words: "There is none like unto God, 0 Jeshurun, who rideth upon the heavens for thy help, and in his excellency on the skies. The eternal God is thy dwelling-place, and underneath are the everlasting arms. And he thrust out the enemy from before thee, and said, Destroy. And Israel dwelleth in safety, the fountain of Jacob alone,

in a land of grain and new wine; yea, his heavens drop down dew. Happy art thou, 0 Israel: who is like unto thee, a people saved by Jehovah, the shield of thy help, and the sword of thy excellency! And thine enemies shall submit themselves unto thee; and thou shalt tread upon their high places." — Deut. 33: 26-29, A.R.V.

RELATIONSHIP

The one paramount purpose of Jehovah is the vindication of his name, that all creation may see and know that he is God and that if creatures would live they must be in harmony with him, the Holy One. Therefore all the covenants of Jehovah bear a relationship to each other. When Lucifer rebelled and turned man into the way of sin Jehovah declared that he would put enmity between the seed of the woman (God's woman; picturing his organization) and the seed of Satan, and that the seed of God's woman should ultimately triumph to the vindication of God's great name. (Gen. 3:15) That declaration was in fact a covenant of Jehovah, because it was an expression of his purpose, which purpose is unalterable and unchangeable. Christ Jesus, the seed of promise, will completely triumph over Satan and his organization, to the glory of Jehovah God.

The everlasting covenant which God made with Noah concerning the sanctity of life was a declaration of his purpose showing to all creation that Jehovah is the Life-giver, the only true and almighty God, and that none have a right to take life without the permission of Jehovah and that no other can give life. This covenant is a vindication of Jehovah's holy name.  — Gen. 9:1-12.

Jehovah took Abraham into the land of Canaan and there used Abraham to picture God himself, and Abraham's wife to picture God's organization, and their son Isaac to picture the 'Seed of promise', whom God would use as his vindicator. The blessings of the people that should come to them through the Vindicator and Redeemer would necessarily be incidental to the vindication of Jehovah's name, as effect resulting from cause, for the reason that life to the obedient would prove that Jehovah's name stands for life and that he can put men on earth who will maintain their integrity toward him and receive life in his appointed way. Jehovah did not permit Abraham to kill Isaac when Abraham was offering him up as a sacrifice. Had Isaac been killed he could not have been further used in that prophetic picture. The offering of Isaac as a sacrifice by Abraham foreshadowed that God would permit his beloved Son to be put to death at the hands of Satan and that Jehovah would demonstrate his supreme power and the vindication of his own name by raising his beloved Son out of death. That was a triumph to Jehovah and a vindication of his name. God provided that the death of Christ Jesus, his beloved Son, should furnish the ransom or redemptive price for man; but that goodness and loving-kindness toward mankind is secondary to the vindication of Jehovah's name. All who do believe on the Lord Jesus Christ and obey him, and who receive life, will be a vindication of Jehovah's name and his word.

The Abrahamic covenant is therefore God's unalterable and unchangeable expression of his purpose to produce a seed, which seed is his beloved Son, and who would maintain his integrity toward God, and who because of his faithfulness unto death should receive

the highest place in all of his organization, and be made the great High Priest of Jehovah and the Vindicator of his holy name. The resurrection of Jesus from death, his exaltation, and the giving to him of a name above all creation, and the declaration of Jehovah that every knee shall bow to him and every tongue shall confess his name, to the glory of God, is proof conclusive that the primary purpose of the Abrahamic covenant is to show that Jehovah is the only true and almighty God, the Giver of every good and perfect gift. His provision to give life to the obedient ones of the human race through Christ Jesus is of secondary importance to that of the vindication of his name. There is no reason why Jehovah should make a covenant to give life to any creature, but there is every reason why he should covenant, that is to say, express plainly his purpose, to vindicate his name; and such is the purpose of his covenant.

Jehovah then set the stage in Egypt to make a picture showing forth his purpose to vindicate his name. (2 Sam. 7:23) His gathering to himself and separating to himself a people is not merely for the purpose of saving them, but that he might have a people for his name; and his salvation of them depends upon their obedience in the performance of the duties assigned to them. Before he would bring forth the 'Seed of promise' Jehovah pictured how he would take out a people for his name, and this he did with the covenant made in Egypt and ratified at Sinai. The imperfect and sinful nation of Israel could not be a people wholly for Jehovah's name until the coming of the promised Seed; therefore the law covenant "was added because of transgressions [that is to say, imperfection and sin], till the seed [Christ Jesus] should come to whom the promise was made". (Gal.

3:17, 19) Isaac, the son of Abraham, was a type of Christ Jesus, the beloved Son of God, and who is the 'Seed of promise'. He must come before there could be a people taken out for Jehovah's name.

When Christ Jesus did come the few Jews who were faithful and who accepted and obeyed his Word were transferred from Moses, the mediator of the law covenant, to Christ, and all the other Israelites were rejected and cast away. Jehovah made with Christ Jesus the new covenant that by this means he would accomplish what the old law covenant had failed to do, to wit, to take out from the nations a people for his name, which people must be wholly devoted to God. The new covenant was the expressed will or purpose of Jehovah that he would take out of the nations a people for his name, and that covenant is the means employed by Jehovah to accomplish his purpose.

The new covenant is not a means of giving life to anyone, but those taken into the covenant must first have a conditional right to life, and, if faithful to the Lord, they receive unconditionally everlasting life. This faithfulness must be proved after they are taken into the new covenant. All who are brought into the new covenant must first unconditionally agree to do the will of God, basing their faith and their action upon the shed blood of Christ Jesus as the redemptive price for man, and being the only means by which man can get life. Being thus justified by faith and then begotten of the spirit of God, all such come under the terms of the new covenant, and those proving faithful up to the point of the coming of Christ Jesus to the temple for judgment, and who are approved at that judgment, are of the people taken out of the nations for Jehovah's name, and the new covenant is there

inaugurated toward them, and these are taken into the covenant for the Kingdom.

Jehovah God made a covenant with David for the kingdom. (2 Sam. 7:16) In that covenant David foreshadowed or pictured Christ Jesus, whom Jehovah made King: "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. My covenant will I not break, nor alter the thing that is gone out of my lips." (Ps. 89: 3, 4, 28, 29, 34) Here is the immutable declaration of Jehovah's purpose to establish his kingdom with his beloved Son on the throne. Later Jesus told his disciples that Jehovah had covenanted with him for the Kingdom and that those taken out for Jehovah's name, and who continue faithful, Jesus covenanted with them to be a part of the Kingdom and in the Kingdom with him. (Luke 22: 28-30) The new covenant was therefore Jehovah's means employed to take out a people for his name that those so taken out and proving faithful might be taken into the covenant for the Kingdom and become a part of the Kingdom.

In Moab Jehovah made the covenant with his chosen people who had been brought out of Egypt forty years previously, and that covenant in Moab foreshadowed the covenant for the Kingdom. Jesus, made of a woman and under the law, was not a son of the law, but he was and is the Son of God. He kept the terms of the covenant made at Moab, and Jehovah made him the great Prophet, whom Moses was used to foreshadow.

Further showing the relationship between the covenant made in Moab and the kingdom covenant, when Jesus was being put to the test by Satan he quoted from God's words recorded by Moses in the book of Deuteronomy. When the integrity of Jesus was called in question by Satan, he quoted Deuteronomy 8:3. "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (Matt. 4:4) In the second temptation Jesus quoted from Deuteronomy 6:16. "Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God." (Matt. 4:7) When the other temptation was presented to him by the Devil, Jesus quoted from Deuteronomy 6:13. "And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." (Luke 4:8) On other occasions Jesus quoted the words of the prophecy recorded in Deuteronomy, and amongst these will be found, to wit, Matthew 5:31, 33, 38, and Mark 10:4. When Jesus spoke the words concerning the gathering of God's elect he clearly had in mind the words of Moses recorded in Deuteronomy 30:4. — Matthew 24: 31, and Mark 13:27.

The relationship of the law covenant made in Egypt and inaugurated at Sinai to the covenant of faithfulness made in the land of Moab well foreshadowed the relationship of the new covenant made in anti-typical Egypt and inaugurated at Mount Zion to the covenant for the Kingdom, which latter covenant requires absolute faithfulness on the part of those who will ultimately share in the kingdom of Christ Jesus. (Deut. 29:1; Luke 22:14-20, 28-30, Diag.) At the institution of the Memorial Jesus declared to his disciples that the new covenant had been made and he

invited them to share in it, and then and thereafter he told them that Jehovah had covenanted with him for a kingdom, and his words to his disciples show that faithfulness is the chief thing required of those who are brought into the covenant for the Kingdom. The new covenant is the instrument of God employed to take out of the world a people to be his witnesses to his name; while the covenant for the Kingdom is his preparatory arrangement affording opportunity to those taken into the covenant and who are Jehovah's witnesses to prove their faithfulness even unto death.  — Rev. 2:10.

The relationship of the new covenant to the Abrahamic covenant and the covenant for the Kingdom seems to be clearly foreshadowed by the ephod and breastplate of the typical high priest serving natural Israel. "And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together. And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen. And thou shalt take two onyx stones, and grave on them the names of the children of Israel: six of their names on one stone, and the other six names of the rest on the other stone, according to their birth." — Ex. 28:6-10.

Aaron the high priest bore or had suspended from his shoulders the ephod. The forepart of the ephod pictured the Abrahamic covenant. The rear half of the ephod seems to clearly picture the new covenant, into which God's children are brought after they have made a covenant by sacrifice and which covenant is

made at the time of their consecration. (Ps. 50:5) The new covenant is the definite means employed to gather out from the nations a faithful company of people who by adoption become a part of the seed promised in the Abrahamic covenant.

Concerning the breastplate of judgment attached to the fore part of the ephod it is written: "And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it. Foursquare it shall be, being doubled; a span shall be the length thereof, and a span shall be the breadth thereof. And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row. And the second row shall be an emerald, a sapphire, and a diamond. And the third row a ligure, an agate, and an amethyst. And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes." — Ex. 28:15-21.

This breastplate, which bore the jewels, represented the covenant for the Kingdom, to which kingdom the spirit-begotten ones are called, and in which kingdom the faithful share with Christ Jesus, Jehovah's King and great High Priest. Those taken into the covenant for the Kingdom must be wholly devoted to Jehovah, even as the inscription engraved upon the plate of pure gold worn on the miter of the High Priest declared 'Holiness to Jehovah'. Such are the ones who are Jehovah's faithful witnesses, who advertise the

King Eternal and his kingdom, and who prove their faithfulness unto death and enter fully into the inheritance of the Kingdom. — Zech. 9:16.

The law covenant made in Egypt was added to the Abrahamic covenant for a purpose and for a 'fixed time, but failed to produce a people for Jehovah's name that might have been made a part of the promised seed of Abraham (Gal. 3:17-19); hence it was abolished. Immediately upon that law covenant's becoming old the new covenant was made, and this was Jehovah's instrument added to or attached to the Abrahamic covenant; and by the new covenant a people for Jehovah's name are brought forth and made his witnesses to declare his name, and the faithful ones are the ones taken into the covenant for the Kingdom.

Israel's high priest bore the ephod and breastplate by clasps on his shoulders holding the two parts of the ephod together. Even so the great High Priest of Jehovah, who is Christ Jesus, the priest for ever after the order of Melchizedek, bears the charge of the Abrahamic covenant, the new covenant, and the kingdom covenant, all of which are Jehovah's instruments employed to accomplish his purpose. On the shoulder pieces of the ephod, to clasp the two parts together, were two onyx stones engraved with the names of the twelve tribes, and these were set in ouches of gold. Thus was foreshadowed that the twelve divisions or tribes of spiritual Israel, who are the people for Jehovah's name, constitute the link between the Abrahamic covenant and the new covenant. It is therefore clearly made to appear that all the covenants are Jehovah's covenants and his instruments used to accomplish his will or purpose, and that the hidden or secret things concerning that purpose are made known to those who fear him and who faithfully and joyfully

obey him. The greatest of all things thus revealed is of and concerning the holy name of the Most High, which he will now fully vindicate.

QUESTIONS

Some appropriate questions may here be considered with profit and aid in obtaining a better understanding of the covenants of Jehovah; hence the question is propounded, and the answer immediately follows.

QUESTION: Which one of the covenants of God is the everlasting covenant?

ANSWER: All unilateral covenants made by Jehovah are everlasting, for the reason that such constitute the declaration by Jehovah himself of his purposes and Jehovah does not change his purposes. (Mal. 3:6) All covenants between Jehovah and his creatures are everlasting so far as Jehovah is concerned.

QUESTION: Is it Scriptural to say that the Abrahamic covenant is the Sarah covenant, and that such covenant produces the seed of promise?

ANSWER: No, the Scriptures nowhere speak of a "Sarah covenant". In the Abrahamic covenant Abraham stood for or represented Jehovah God himself; hence what is called the "Abrahamic covenant" is the expression of God's purpose, and that without conditions attached, to bring forth a seed through which all the families of the earth may be blessed. Jehovah bound that declaration by his oath, and, as the apostle states, by reason of both his word and his oath this promise or covenant is immutable. (Heb. 6:18) Abraham was the father, or life-giver, of Isaac, who typified the Seed, which Seed is God's Son. God's "woman" is not his covenant, but the woman stands for or represents God's organization. Christ Jesus, the seed of promise, is the seed of God. The covenant does not

produce a seed, but Jehovah by his woman, picturing his organization, does bring forth the seed.

QUESTION: Is the church the offspring or seed of the new covenant or the Abrahamic covenant?

ANSWER: The new covenant does not bring forth a seed, but it does bring forth a people for the name of Jehovah whom Jehovah uses as his witnesses, and those who are in the new covenant and prove faithful he adopts into the royal house of God's sons and thereby they become by adoption part of the seed of Abraham. These are not the seed either of the Abrahamic covenant or of the new covenant. They are the seed or the sons of God. "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." (1 John 3:2) It is not the covenant that gives birth to the seed, but God's woman, that is to say, his organization; and the life proceeds from Jehovah himself.

QUESTION: Did not the apostle Paul say that Sarah was a type of the Abrahamic covenant? And is it Scriptural to speak of that covenant as the "Sarah covenant"?

ANSWER: No, there is no such thing as the "Sarah covenant". The Abrahamic covenant is God's covenant. What the apostle said was that Abraham's son by his free woman Sarah was an allegory representing or picturing Jerusalem in heaven, that is to say, Jehovah's organization, which is the mother of all of God's sons. — Gal. 4: 22-24, 26-28.

QUESTION: Is the new covenant a covenant of "restitution", which will be in operation and bring life to the world of mankind during the reign of Christ?

ANSWER: No. The new covenant is not a covenant

for "restitution" of life, and will not be in force and operation during the reign of Christ to "restore" mankind.

QUESTION: What, then, is meant by the apostle Peter, when he said: 'The heavens must retain Christ Jesus until the times of restitution of all things'? If that did not mean the restitution of all the human race, what is meant by the scripture?

ANSWER: See next chapter.