JEHOVAH

CHAPTER XI

HIS COVENANTS

JEHOVAH'S unconditional promise to Abraham is called the Abrahamic covenant, for the reason that Abraham served to picture Jehovah himself, while Sarah his wife served to picture Jehovah's organization, which brings forth the seed for his purpose. That is a unilateral or one-sided covenant. It is a declaration of the unchangeable purpose of Jehovah to do a certain thing, and the result thereof does not at all depend upon what the man Abraham or any other creature might do or fail to do. That is the covenant that announces God's provision for man to obtain life, for the reason that therein it is plainly stated, "In thy seed shall all the nations of the earth be blessed." (Gen. 22:18) The blessing of the families or peoples of the earth means that God will give them opportunity to live, and such opportunity must come in his appointed way, to wit, by and through the promised seed, which is Christ Jesus.

Peter, on behalf of himself and the other apostles, propounded to Jesus a question concerning their future work. "And Jesus said unto them, Verily I say unto you, That ye which have [forsaken all and] followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." (Matt. 19:28) These words appear to apply exclusively to the twelve apostles, because only twelve thrones are mentioned. The judging of the twelve

tribes of Israel manifestly applies first to the house of God, that is, spiritual Israel, including all who have made a profession that they are followers of Christ Jesus. "Judgment must begin at the house of God." (1 Pet. 4:17) "We shall all stand before the judgment seat of Christ." — Rom. 14:10.

The work of judging spiritual Israelites, both the true and the professed, is a vindication work which reaches a climax in the battle of the great day of God Almighty. Thereafter follows, according to God's promise, 'the blessing of all the families of the earth' who render themselves in obedience to the King. Such blessings will necessarily include the judgment of individuals of humankind, and the obedient ones will receive the blessings of life everlasting from Jehovah, the Giver, through Christ Jesus. This is not "restitution", but it is the gift of life and all attending blessings to the obedient ones of mankind, which blessings are received through 'the seed of promise'. — Rom. 6: 23; Gen. 12:3; 22:18.

The Scriptures do not disclose that God has made or ever will make a covenant with the creatures of men to restore them. After the degradation of Adam every one of his offspring was disqualified to enter into a covenant with God. All were born sinners, and God could not make a covenant or contract with any creature who is a sinner. Any creature entering into a covenant with Jehovah must have a standing before God, which standing means that the creature is actually justified or by reason of his faith God counts him as justified. The new covenant was made with Christ Jesus and afterwards with only those who, first having exercised faith in the shed blood of Christ Jesus, made a consecration to do the will of God, thereby entering into an agreement by sacrifice, and who

were then justified. God has expressly provided that life shall come to those of the human race who have real faith in the blood of Christ Jesus. Then why should God make a covenant, even with a mediator, to give such creatures life, when he had already provided that 'life is the gift of God through Jesus Christ our Lord'? — Rom. 6:23.

RESTITUTION

The word "restitution" occurs only once in that part of the Scriptures written after the coming of Jesus to earth and which we have been in the habit of calling the "New Testament"; and that one place is at Acts 3:21. The word "restitution" there is from the root word rendered "restoreth" at Mark 9:12. That word "restore" means to reconstitute something that once had an existence. The human creatures born in sin because of Adam's sin never had any right to exist. Their brief existence is by sufferance of Jehovah. The fact that God has provided a way to give such creatures life through Christ Jesus is proof that such creatures have no inherent right to be restored; and, in fact, if they were restored to what existence they had, that would be an undesirable thing. Human creatures have a desire for life, and they have a measure of life, and they exist for a brief time and then die. The shed blood of Christ Jesus is the purchasing price for mankind, and he is the life-giver to those who believe on and obey him. It follows, then, that the gift of life is not a restitution, but is a gift.

Some of the faithful disciples were with Jesus in the mountain where he was transfigured before them: "And there appeared unto them Elias, with Moses; and they were talking with Jesus." (Mark 9:4) In that transfiguration scene Elias (Elijah) pictured

Christ Jesus doing a certain work concerning the Kingdom which concluded at a specific time, to wit, the work of 'preparing the way before the Lord'; and Moses pictured Christ Jesus the great Prophet, Priest and King and who therefore is the Executive Officer of Jehovah. That transfiguration scene had reference to God's kingdom under Christ Jesus, his mighty Vindicator. This is made certain by the words in the context: "A voice came out of the cloud [symbolic of the presence of Jehovah], saying, This is my beloved Son; hear him" (Mark 9:7); that is to say, the dramatic transfiguration there pictured Christ Jesus, the beloved Son of God, his great High Priest, whom all men must obey because God had sent him forth to be his Vindicator and to carry out his purpose.

It is written that "Elias [Elijah] verily cometh first, and restoreth all things". Does this have reference to "restitution" of the human race during the millennial reign of Christ? It does not; but it does have reference to the restoring of that which had once existed among the Israelites, and which had been lost, to wit, the all-important doctrines of Jehovah's name and his Kingdom.

When the disciples came down from the mountain where Jesus was transfigured before them they were talking about what they had seen and heard, and they propounded to Jesus this question: "Why say the scribes that Elias must first come? And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought." (Mark 9:11, 12) In this text and other Scriptural texts directly related thereto both John the Baptist and Jesus are identified as well as a work done by them. Concerning John the Baptist the

prophecy says: "And he shall go before him [the Messiah] in the spirit and power of Elias, ... to make ready a people prepared for the Lord." (Luke 1:17) In answer to a question John the Baptist quotes from the prophecy of Isaiah concerning himself, to wit, "I am the voice of one crying in the wilderness, Make straight the way of the Lord." (John 1:21-23) John in a measure fulfilled the prophecy uttered concerning Elijah, but Christ Jesus himself must fulfil in completion that prophecy, as other scriptures show. (Mal. 3:1; 4:5, 6) These prophecies relating to restoration had reference to restoring the great truths which the Israelites had lost, to wit: That Jehovah is the only true God and that he would make a name for himself by and through his kingdom.

The words of Mark 9:12, "The Son of man . . . must suffer many things, and be set at nought," show that the complete fulfilment of the prophecy concerning Elijah must be preceded by the sufferings of Christ Jesus, all of which pertains to the vindication of Jehovah's name. Jesus did suffer death, was raised from the dead, and went away to receive the Kingdom, the setting up of which must be preceded by a restitution work, which restitution work is the restoring to his true followers the great truths that had been hid or lost from them and to prepare a people for God's purpose.

The key of knowledge and understanding of God's purpose is unselfish devotion to Jehovah, the one and only true God, and diligence in doing the will of the Most High. When Jesus came to earth there was little or no knowledge and understanding of Jehovah's purpose, because the selfish leaders of Israel had lost the key of knowledge and had taken it away from others

who might desire to hear the truth. It was the bounden duty of the scribes and Pharisees to teach the people concerning the expression of the will of God, but they had failed to do this and were devoting themselves to senseless and selfish ceremonies. For this reason Jesus denounced them in the most emphatic terms. (Luke 11:42-53; Matt. 23:13-33) By all of his prophets Jehovah had expressed his purpose to make a name for himself and to establish his kingdom under the Messiah to accomplish that purpose. Because of their selfishness the leaders in Israel were blind to these truths and the kingdom was nothing to them. For this reason Jesus said to them: "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." (Matt. 21:43) They were not bearing to the people the fruits of the kingdom, namely, God's Word of truth, but were proclaiming their own selfish doctrines.

By his prophet Jehovah had foretold the coming of Elijah to do a preparatory work before "the great and the terrible day of the Lord". (Mal. 3:1; 4: 5, 6) Without a doubt Christ Jesus himself is the messenger and antitypical Elijah meant by this prophecy, and who must do a certain preparatory work before the great and terrible day of Jehovah. This prophecy must have its fulfilment just preceding Armageddon. John the Baptist did not fulfil this part of the prophecy, but he did fulfil a part of the prophecy only in miniature. He emphasized the Kingdom, saying to the Israelites: "Repent ye: for the kingdom of heaven is at hand." (Matt. 3:2) Christ Jesus took up the work that John had not finished, and he began his ministry by the selfsame words used by John, to wit: "Repent: for the kingdom of heaven is at hand." (Matt. 4:17) John was preparing the Jews to re-

ceive the Messiah, the King, and Jesus Christ prepares a people for Jehovah's name.

The all-important thing in the day of John, and since, is the Kingdom, because that is the means employed for the vindication of Jehovah's name. All the parables of Jesus emphasize the kingdom of God and that God's name must be honored. The transfiguration in the mountain was a manifestation of God's purpose to set up that kingdom. Jesus was impressing upon his faithful disciples the importance of the Kingdom. He further emphasized the Kingdom when he told them that he must go away and receive the Kingdom, and that he would return and receive his faithful followers to himself, that is, those who would love his appearing and his kingdom. The disciples emphasized the truth of and concerning the Kingdom, but within a short time after they died selfish men again became leaders in the church, and because of their selfishness they lost the key of knowledge and took it away from others. In due time Jehovah directed Christ Jesus, the Greater Elias or Elijah, to do a preparatory work, that is, to prepare a people who would see and appreciate the Kingdom. In doing this preparatory work the Lord used the consecrated who engaged in an ambassadorial or witness work, and this work had to do with the restoring of the truth to the followers of Christ Jesus.

This preparatory work must be done before Jehovah's Messenger comes to the temple; as it is written: "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts." (Mal. 3:1) The preparatory work referred to in this prophecy was not

preparing a people for heaven, even though the ones maintaining their integrity and continuing faithful find their final reward in heaven. The work is preparing the people for Jehovah's name, which people must do a specific witness work after they are taken out from the world and prepared. It is now clearly seen that it is those who 'love his appearing and his kingdom' who are the ones made ready for the name of Jehovah.

The restoration work mentioned by Jesus in Mark 9:12 was not a work of restoring or setting up the Kingdom, but it was a restoring to the faithful the truths of and concerning the Kingdom. In the time of that preparatory work the false doctrines of the trinity and eternal torment were completely taken away and it was seen that there is but one true and almighty God and one Lord and Savior, Christ Jesus, who is the King. But the great revelation of prophecy, not being a restoration work, is given to the people of God after the coming of the Lord Jesus to the temple and after the gathering of the faithful ones to himself at the temple. It was since then that the faithful have learned that there is a difference between the work of the church foreshadowed by Elijah and that foreshadowed by Elisha. There clearly appears to be a difference in the work embraced within the language of Mark, to wit, "Elias verily cometh first and restoreth all things," and the work embraced within the meaning of the words uttered by the apostle Peter concerning the restoration of all things spoken of by all the prophets.

TIMES OF REFRESHING

The word "restoreth" as used by Jesus in the foregoing text being directly related to the word restitu-

tion used later, the matter is here appropriately considered. In the early days of the church the apostle Peter used the word restitution, and for many years past it was understood that the apostle there meant restitution of the world of mankind during the thousand-year reign of Christ Jesus, and that such restitution means the giving of life to human creatures. In the light of the truth revealed since the coming of Christ Jesus to the temple that conclusion concerning restitution of mankind does not seem to be warranted by the Scriptures. What, then, is the meaning of the words of the apostle Peter, to wit: "Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." — Acts 3:21.

Peter spoke under inspiration of the holy spirit, and due consideration must be given to all his words uttered in connection with the word restitution there used. In Acts 3:19 the apostle tells of 'times of refreshing that shall come from the face of Jehovah'. Manifestly the time here mentioned is the time when Jehovah turns his face toward and gives attention to the building up of Zion, as it was written by his prophet: "When the Lord shall build up Zion, he shall appear in his glory." (Ps. 102:16) Jehovah appears at Zion in the representative capacity of his great High Priest, Christ Jesus; hence it is written: "And he shall send Jesus Christ, which before was preached unto you." (Acts 3:20) In the preceding nineteenth verse of that chapter the apostle declares: "That your sins may be blotted out, when the tunes of refreshing shall come." Manifestly these words last quoted have reference to the refining and cleansing work performed by Jesus at the temple in order that the cleansed ones might offer unto the Lord an offering

in righteousness. (Mal, 3:3) Following that cleansing work, and hence at the same time, there comes great refreshing to the cleansed ones. This does not mean the cleansing from inherited sins, but a cleansing from the sins that attach to the church at the coming of the Lord Jesus to the temple.

Being cleansed, these approved or cleansed ones are covered with the robe of righteousness and given the garments of salvation, and they are greatly refreshed and rejoice. (Isa. 61:10) These approved ones, at the invitation of Christ Jesus, enter into the joy of the Lord. (Matt. 25: 21) They are brought into the temple, and the new covenant is inaugurated toward them. It is a time of great refreshing to the cleansed ones. This time of refreshing could not come until after Jesus was sent forth by Jehovah to rule amongst his enemies, and that was done in 1914. The time of refreshing could not come until Jesus returned from heaven and gathered unto himself his faithful ones, and this is emphasized by the words of the apostle, when he says concerning Jesus: "Whom the heaven must [retain] until the times of restitution of all things." Thus definitely is the time of restitution fixed, to wit, at the coming of the Lord Jesus to the temple.

Note now that the apostle Peter quotes from the words of Deuteronomy 18:15, 18, and directly connects the same with the times of restitution. Thus the apostle identifies Christ Jesus alone as the one foreshadowed by Moses, the coming of whom at the command of Jehovah marks the time of refreshing to the faithful followers of Christ Jesus who love his appearing. This proves that there is a direct and important relationship of the covenant made in Moab, which was a Covenant of faithfulness foreshadowing

the Kingdom, and the coming of the Lord Jesus to the temple, and the times of refreshing from the face of Jehovah and the "restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began". It follows conclusively, then, that restitution here must take place at the time of the coming of the great Prophet foreshadowed by Moses.

In the days of Abraham Jehovah had set up his typical kingdom by placing Melchizedek, "priest of the most high God," upon his throne. (Gen. 14:18; Heb. 7:1-4) That typical kingdom passed away, and hundreds of years thereafter Jehovah made a covenant with his people in Moab, which covenant of faithfulness foreshadowed the covenant later made with Jesus for the Kingdom. That covenant made in Moab shows that it was Jehovah's purpose to revive or restore the kingdom of God, which he had set up under Melchizedek.

The book of Deuteronomy is the only place in the prophecies written by Moses that instructions are definitely laid down to the people of and concerning a future King and kingdom, which King must come as the antitype of Moses. (Deut. 17:14-20; 28:36) It is true that in Exodus 19: 6 God had told the Israelites that if they would obey his voice they should be a kingdom of priests and a holy nation; but that nation failed to obey the Lord God, and it is in the book of Deuteronomy, written thereafter, that the future kingdom is emphasized. In the book of Deuteronomy the kingdom and things pertaining thereto are pictured by a mountain of rock and Jehovah is called "The Rock", meaning the King of eternity. (Deut. 32:4) Then in Deuteronomy 33: 5 his kingship is expressly stated in these words: "And he was king in Jeshurun,

when the heads of the people and the tribes of Israel were gathered together." This prophecy shows that the kingdom foreshadowed in Moab would be set up at the time the Lord Jesus, the Greater Moses, should appear and gather God's righteous people, his saints, together unto him. — Ps. 50: 5; 2 Thess. 2:1.

The Israelites looked forward to the coming of a King, because all the prophets had foretold the coming of Messiah; and then in due time the promised King was limited to the house of David, concerning whom the prophet wrote: "The Lord hath sworn in truth unto David, he will not turn from it; Of the fruit of thy body will I set upon thy throne." (Ps. 132:11) Without a doubt King David was a type of Jesus Christ, the Head of Zion, the capital organization of Jehovah. "For the Lord hath chosen Zion: he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it." (Ps. 132:13, 14) Other men succeeded David as king of Israel, and in the year 606 B.C. the typical kingdom exercised by the Israelites fell down and passed away. Such was the situation when Jesus was with his disciples, and after his resurrection very appropriately his disciples said to him: "Lord, wilt thou at this time restore again the kingdom to Israel?" (Acts 1:6) The word restore there used is the root word for "restitution" appearing at Acts 3:21 and thus directly connects the words of the apostle concerning the restoring of the Kingdom with the restitution mentioned in the latter text.

THE FACTS

The words of the apostle Peter in Acts are partly a quotation of the prophecy uttered by Moses and partly his own words spoken under inspiration of

the holy spirit, and which words spoken by him were also a prophecy to be fulfilled in the future. Until that prophecy is in course of fulfilment or has been fulfilled it cannot be properly understood. The kingdom looking to the vindication of Jehovah's name had been typically set up and had fallen down, and in due time must be restored. Christ Jesus is the 'Stone cut out of the mountain' (Dan. 2: 34), the chief corner stone of Zion, the One who is the vindicator of Jehovah's name.

When Jesus was offered as king to the nation of Israel, that was a miniature laying of the corner stone of the Kingdom, God's holy capital organization. (Matt. 21:1-11) In 1914 Christ Jesus received the Kingdom and was sent forth by Jehovah to rule, and it was then that he began his rule and cast Satan and his wicked ones out of heaven. (Ps. 110:1, 2; Rev. 12: 1-9) In 1918 the Lord Jesus gathered unto himself the faithful of Jehovah and was there presented to all professed followers of Christ Jesus as the King and rightful Ruler of the earth, and, above all, the Vindicator of Jehovah's name. That was the laying of the chief corner stone of Zion, and in completion. (Isa. 28: 16, 17) Here at the laying of the chief corner stone, the presentation of Jesus as King, he, the great anti-typical Melchizedek, fulfilled the prophecy, to wit: "Rejoice greatly, 0 daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." (Zech. 9:9) This was the time for great rejoicing, hence a time of great refreshing. (Zech. 4:7; Preparation, pages 70, 71, 154-161) Approximately at that time the faithful were taken into the covenant for the King-

dom, which covenant had been foretold by the covenant of faithfulness made in Moab.

After the coming of the Lord to the temple he opened up the prophecies, and they became plain to those who devote themselves to Jehovah God. The "living stones", then gathered to the temple and made a part thereof, built up into that holy structure, receive the light of the temple and greatly rejoice. The face of Jehovah was turned toward them, and the faithful discern their Teachers, Jehovah and Christ Jesus, who are no longer pushed into a corner but are now made manifest. (Isa. 30:20) "Times of refreshing" there begun have continued and have increased upon God's people, and they have been marvelously refreshed by the unfolding of the prophecies. Appropriate to this time is the language of the psalmist, to wit: "Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over." (Ps. 23:5) "But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil." (Ps. 92:10) From that time forward have been 'times of blessedness' to those in the temple who continue faithful. — Dan. 12:12.

The reason for such great rejoicing is that the "man child", which is the Kingdom, is born and has been set up and restored by Christ Jesus, the King and Executive Officer of Jehovah; and his faithful followers, gathered unto him, have received at his hands the robe of righteousness and have had their 'sins blotted out'. In the language of the apostle, Christ Jesus, who had theretofore been preached to the faithful, had now come and received unto himself his faithful followers.

The coming of the Lord Jesus to the temple marks the beginning of times of restitution of all things which God has spoken by the mouth of all his holy prophets since the world began. This could not have reference to restitution of the human race to perfect human life, because such is not "the all-important thing", neither have all the prophets foretold restitution of the human race. All the prophets have "foretold of these days", to wit, of the restitution of the Kingdom as God's instrument for the vindication of his name; and the most important of all is the vindication of his name. The only Scriptural conclusion that can possibly be reached is that "the restitution of all things" means the restitution of God's kingdom, which existed once in miniature, which had fallen down, and which is now set up in completion with Christ Jesus the Chief, the Head Stone, the great Prophet, Priest and King, on the throne. Immediately following and in connection with this statement of "restitution of all things" the apostle quotes the prophecy from Deuteronomy 18:15-18 and definitely shows that Christ Jesus is the Greater Moses and that every one whom he gathers unto himself must now be wholly and entirely obedient to God's great Executive Officer. Whatever the Scriptures teach about the salvation of the human race, and bringing the obedient ones to human perfection, the texts at Acts 3:19-23 have no reference to such work.

TABERNACLE OF DAVID

A tabernacle symbolically stands for a dwelling-place. The name "David" means "beloved" and pictures Christ Jesus, the beloved Son of God. The tabernacle or dwelling-place of Jehovah God as related to his creatures is Zion, his capital organization, of

which Christ Jesus his beloved Son is the Head. "For the Lord hath chosen Zion: he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it." (Ps. 132:13, 14) As a type foreshadowing his dwelling-place Jehovah God set up Melchizedek as his priest and king, and concerning whom it is clearly stated that Christ Jesus is the one whom Melchizedek foreshadowed. (Heb. 7:1-3) When Jehovah by the mouth of Moses made the covenant of faithfulness in Moab, he told the Israelites that he would choose for them a 'king from amongst their brethren'. (Deut. 17:15) Later the promise was confined to the house of David and David was put upon the throne as king. Later that typical royal house fell down. Then by his prophet Jehovah God said: "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: that they may possess the remnant of Edom, and of all the [nations], which are called by my name, saith the Lord that doeth this." — Amos 9: 11, 12.

In the eleventh verse above quoted the words "in that day" refer to the day of Jehovah beginning with 1914, when he sent Jesus forth to rule; and thus the time for rebuilding the tabernacle of David, foretold by the prophet, is fixed, which time is the coming of the Lord Jesus to the temple in 1918 and the building up of Zion to the glory of Jehovah God. Amos' prophecy refers to the fact that, when its fulfilment took place, the Greater David would be in possession of the nations. In harmony with this it is written concerning Jesus: "Yet have I set my king upon my holy hill of Zion. Ask of me, and I shall give thee the [nations]

for thine inheritance, and the uttermost parts of the earth for thy possession." — Ps. 2:6, 8.

This prophecy of Amos must be fulfilled at some time, and the tabernacle of David must be builded up. But before the building of that tabernacle and the completion of Jehovah's capital organization, he declares his purpose to take out from the nations a people for his name, which people so taken out must be witnesses to his name. The apostles of Christ Jesus were holding a conference at Jerusalem, considering what should be done about the gospel's going to the non-Jews. There, guided by the holy spirit, they reached the correct conclusion, and then they sent messengers to others to inform them of God's purpose. (Acts 15: 21-26) At that time Jehovah had made with Christ Jesus the new covenant, the purpose of which is to take out from the nations his witnesses for his name. At the time of this conference in Jerusalem some of the disciples had carried the message of the kingdom to the Gentiles or non-Jews. Hence James on that occasion said: "Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name." Such is the work of the new covenant, which work must progress to a completion and until the coming of the Lord Jesus, and the building up of Zion.

Continuing, the apostle James said, quoting from the prophet Amos: "And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up; that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth

all these things." (Acts 15:15-18) This proves that the purpose of Jehovah from the beginning was to take out a people for his name and, when these are taken out, then he would set up his kingdom, that is to say, set up Zion as his dwelling-place, that he would build the tabernacle of David which had fallen down; and this work constitutes exactly what Peter called "the restitution of all things" spoken by the mouth of all the holy prophets since the world began.

Now compare the facts with the prophecy. The work of taking out the people for Jehovah's name has progressed. In 1918 Christ Jesus, the antitypical David, at the command of Jehovah, gathered together the saints and built up Zion, Jesus himself being laid as the chief corner stone therein. Christ Jesus, the great Priest and King, takes charge of God's people. "The dead in Christ," that is to say, those faithful men such as the apostles, 'were raised first' and made a part of Zion, the tabernacle of David, which once existed and fell down and is now restored and set up. (1 Thess. 4:15, 16) At the time Jesus came and builded up Zion there stood in his presence a number of persons who were in line for the Kingdom, and at the judgment of such the approved ones were taken into the temple and formed, by the command of the Lord Jesus, the "faithful and wise servant". (Matt. 24:45-47) Those who were found faithful at the beginning of the temple judgment, and who were foreshadowed by Mordecai and Naomi, are designated in the Scriptures as "the remnant".

The Lord then announces what shall then immediately follow the setting up or restoring of "the tabernacle of David", meaning God's kingdom organization, to wit: "that the residue [remnant] of men might seek after the Lord." The "residue", or remnant, here

undoubtedly means those found faithful and who are made the servant of God to bear testimony to his name. (Rev. 12:17) Then says the prophet, and which the apostle quotes: "And all the Gentiles, upon whom my name is called," manifestly meaning all those pictured by Esther and Ruth, who were brought to the truth and into the temple after the beginning of the judgment at the temple. This could not have any reference to the world in general, because the scripture says "upon whom my name is called", that is, Jehovah's name. The "new name" is given only to those who are of the sanctuary company. This honor no others have or ever will have. — Isa. 42: 8.

The "restitution of all things" and the 'rebuilding of the tabernacle of David', therefore, could have no reference whatsoever to restitution of the world in general during the thousand-year reign of Christ. The announced purpose of Jehovah from the beginning was to build up an organization for his beloved Christ Jesus, which would be used to the vindication of Jehovah's name. In preparing this organization he has taken out from the world a people for his name, and these include the "remnant" and all who subsequently come into his organization upon whom he puts his name, all of whom constitute Jehovah's faithful witnesses in the earth.

BLESSING OF THE PEOPLE

If the words in Acts 3:21, to wit, "times of restitution of all things," have no reference to restitution of mankind during the thousand-year reign of Christ, then is there no means for the blessing of the people with life and eternal happiness? Yes, most certainly there is such provision made by Jehovah, because the blessing of the people is announced in the purpose of

Jehovah. That expressed purpose first states that God will select a seed, and by and through that seed 'all families of the earth shall be blessed'. That declared purpose of Jehovah, and which is called the Abrahamic covenant, is the only covenant pertaining to the blessing of the people, and that covenant is not made with any creature. Therefore it can be said without hope of successful contradiction that there exists no covenant with any creatures by and under which they are to be "restored" to perfect human life.

It is the unconditional promise of Jehovah, made doubly sure and binding by his word and oath, when he says: "By myself have I sworn, saith Jehovah." What did Jehovah swear that he would do? Bring forth a seed that shall possess the gate of his enemies, and that in that seed shall all the nations of the earth be blessed. (Gen. 22:16-18) The seed must first come, and through the seed the blessing would come. Why should Jehovah make a covenant with men and nations to bless them, after he had given his word and bound it with his oath that he would do so? The necessity for a covenant, such as the new covenant, for restitution of the human race or the giving of the human race life on the earth, does not exist, but there is necessity for the new covenant to take out a people for Jehovah's name. Jehovah gave his word of promise that he would bless mankind after the taking out of this people for his name and the setting up of his kingdom, and that blessing must come through his chosen seed, Christ Jesus. That being his expressed purpose, God will perform his purpose.

When Jesus came to earth John said of him: "Behold the Lamb of God, which taketh away the sin of the world." (John 1:29) Jehovah having purposed that Jesus should be the Redeemer of and the sin-

offering for the world, it would not be necessary for him to make a covenant with these creatures of the earth in order to accomplish his purpose. In order for men to receive the benefit resulting by reason of the sacrifice of Jesus Christ men must believe and be obedient to the Lord. Such is not a covenant with them, but is a statement of Jehovah of what he will do for those who do believe; therefore it is written: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John 3:16) The lifeblood of the man Christ Jesus alone is the purchase price for the human race. No other creature has any part in furnishing that purchase price. No one can receive the benefit thereof without first believing on the Lord Jesus Christ. There is no other name given under heaven whereby salvation can 'be had. (Acts 4:12) God could not make a covenant with imperfect or sinful men to restore them. No such covenant has been or will be made. The blessings of life to the human family must and will come by and through the promised seed, Christ Jesus, and will be given only to those who love and obey Christ Jesus and Jehovah.

Misunderstanding has resulted from the conclusion reached by men that a covenant of Jehovah God with his creatures is necessary for the creatures to obtain life; but that conclusion is incorrect. It is definitely and unequivocally stated: 'Life is the gift of God through Jesus Christ our Lord.' (Rom. 6:23) By the disobedience of Adam death resulted to all, and by the sacrifice of the man Christ Jesus in the place and stead of the sinner Adam the opportunity for life as a free gift comes to all of Adam's offspring, to such as believe and obey. Concerning this it is writ-

ten: "Therefore, as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." (Rom. 5: 18, 19) The lifeblood of Christ Jesus poured out purchased the human family, and Jehovah God clothes him with authority to give life as a free gift to those who obey him. Hence those who do obey will be made righteous or justified.

Those taken out for his name and who now constitute the witnesses for Jehovah did receive the gift of life exactly in the same way that mankind will receive it during the reign of Christ. They first learned of the Lord Jesus as their Redeemer and believed upon him and were justified or made righteous by faith in God and in Christ Jesus. After being thus justified and begotten of the spirit of God these now as new creatures in Christ are taken into the new covenant, which covenant prepares them to be Jehovah's witnesses and to be made members of his royal house. The world of mankind must receive life as a gift by believing on the Lord Jesus and rendering obedience unto him. Their justification is accomplished when they have proved obedient. They could not be taken into any covenant with God until they are justified or made righteous; and this does not take place until the end of the thousand-year reign of Christ, and at that time there would be no occasion for a covenant such as the new covenant. The irresistible conclusion is that the world of mankind does not get life by or through the new covenant, but will receive life everlasting as a free gift at the hand of Christ Jesus, Jehovah's great high priest and chief officer. He reigns

until all enemies are destroyed; and the race is under him, and is turned over to Jehovah after being fully justified. — 1 Cor. 15:24-28.

COVENANT OF THE PEOPLE

Under the reign of Christ Jesus, during which time all nations obeying him shall be blessed, is there no covenant in force for the people? Yes, but there is no covenant in force with the people. God's unconditional promise to bless all nations is the covenant, because it is the manifestation of his will or purpose and must be carried out. He accomplishes this purpose by and through his 'seed of promise'. Such seed of promise constitutes his 'elect servant', Christ Jesus. In support of this conclusion notice that Jehovah says: "Behold my servant, whom I uphold, mine elect, in whom my soul delighteth; I have put my spirit upon him; he shall bring forth judgment to the Gentiles [that is to say, those who are not of the house of Judah, the spiritual class]." — Isa. 42:1.

Christ Jesus, the Redeemer and Vindicator of Jehovah's name, is the 'elect servant'. Those who are made members of his royal house are counted in as a part of that organization, and hence form a part of that servant, and upon the servant company Jehovah has bestowed his name, and the like honor no other will ever receive. Jehovah now gives his elect servant "for a covenant of the people". He does not make a covenant with the people. Keep in mind that a covenant does not have to be made with creatures, but may be a one-sided or unilateral covenant. A covenant is a binding promise or agreement or expression of purpose to do or not to do a certain thing. God's word of promise that he would bring forth a seed, in which seed all the families of the earth should be blessed,

constitutes a covenant of Jehovah, that is to say, a binding agreement or declaration to bless the human race. Then, when the seed is brought forth, and the Kingdom is set up and the name of Jehovah is vindicated, Jehovah will give his elect servant, Christ, "for a covenant of the people." That means that his great servant, Christ Jesus, will stand as a guarantee to the people that God's purpose long ago announced will be faithfully carried into operation.

Concerning this it is written: "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles." (Isa. 42: 6) Such is a part of the commission of Christ. In addition thereto the anointed servant renders aid to the "great multitude" class. — Isa. 42: 7, 9.

The elect servant, Christ, stands as an absolute assurance to the peoples of the world that they shall receive the blessings of life as a free gift from God through Christ Jesus. In order to receive such a gift the people must receive knowledge, which is the first essential to faith, and must be willing to accept the free gift. Therefore concerning Christ Jesus it is written: "Behold, I have given him for a witness to the people, a leader and commander to the people." (Isa. 55:4) Being made the leader, instructor, and commander of the people, Christ Jesus gives to them the knowledge, leads them in the right way, and commands them what they shall do, and they must obey him before they would receive the gift of life. It is upon the shoulder of Christ, the great Prince of Peace, that the righteous government or kingdom rests. He is the Wonderful Counselor or adviser of the people, and he is the Everlasting Father, because he gives life to all of those who obey him. (Isa. 9: 6, 7) There-

fore it is written concerning Christ Jesus and for the benefit of the people: "And in his name shall the Gentiles hope." — Matt. 12:21, R.V.

By his covenant Jehovah God is majestically carrying forward his announced purposes. He has taken out a people for his name, which people must now be his witnesses; and, continuing faithful, they soon shall participate in the vindication of his name. But before the battle of the great day of God Almighty it is his expressed will concerning his witnesses, who are by his favor a part of the servant, that they must, under the leadership of Christ Jesus, bring knowledge home to the people of good will, that they may have opportunity to turn their hearts and their devotion to God and his kingdom. Therefore he gives commandment to his holy people, to wit: "Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people." (Isa. 62:10) The present duty of the anointed witnesses of Jehovah is hence plain and clear. The obligation is laid upon them to proclaim Jehovah's name and his kingdom as the means of blessing the world, and this obligation must be performed. Its performance is not discretionary, but mandatory. It is their privilege to invite the people of good will to join them in making such proclamation. — Rev. 22:17.

Jehovah's great Prophet, Christ Jesus, is in command of God's work being carried forward, and every soul of the temple must render complete obedience to that great Prophet. (Acts 3:23) The course of the anointed is clearly pointed out. Their service unto Jehovah must be continuous praise giving glory to his name while pointing the people of good will to the Kingdom as their sole and absolute hope. All the tem-

ple class will now continue to give testimony of praise to Jehovah's name, that all willing ones may know that Jehovah is God. The covenant of Jehovah announcing his expressed purpose to bless all the nations of the earth through Christ Jesus his seed is an everlasting covenant. All of its purposes will be completely performed. He gives his chosen one, the Christ, for a covenant for the people, fully assuring them that if they would receive the blessing of life everlasting in happiness they must know that Jehovah is God and Christ is his High Priest, and they must render full and complete obedience to Christ to the glory of God.